a Rule one president makes not a law It is no rule for thee or me to trust in that no more then the saving of the thiefe upon the Crosse might be a safe president for us to deferre repentance till our dying day Let thee and I learne to be humbled to get broken hearts to loath our selves see our owne misery Sorrow is the ordinary doore to joy Humiliation the ordinary step to exaltation Mourning for sinne the onely preface to Faith in the Lord Jesus Christ in Gods ordinary way of dealing out grace The Latine is full Quae est illa quae ascendit that ascends from the wildernesse Our Translation commeth up implying an ascensive motion t is her running up an hil They that run up a mountaine if they run too fast they may quickly run themselves out of breath it is bad jumpping over a broad ditch especially if it be drowning depth for feare if wee jumpe short we jumpe our last It is a great jump from the bottome of Hell to Heaven to take it at one leape I wish those that dare take it doe not fall short and drowne themselves eternally I had rather goe up Gods steps then make such a hasty motion God give me grace to ascend up the Saints staires to the chambers of glory Elijah was such a favourite to heaven that God sent a coach for him But those that will expect till that fiery Chariot be sent downe for them too I suppose may waite something a longer time then they desire O beg of God to humble you to powre out his spirit of mourning and supplications upon you this will learne you to beleeve friends It is the humbled soule only that construe that word Faith it is Hebrew to others it poseth the impenitent heart Faith is a riddle to them Christ findes his Spouse in the wildernesse and there he gives her his shoulder to leane upon But Thirdly She commeth up leaning out of the wildernesse Is it the duty of a soul that is in a wildernesse of affliction or temptation or desertion to leane upon the Lord Christ Then this may reprove those that are in these wildernesses and yet cannot be perswaded to leane upon the Lord Christ hence they cry out O faith is impossible is it possible to beleeve that Christ will save me me that have scorned his salvation and slighted his mercies And because thou hast slighted mercy wilt thou therefore still slight mercy still refuse his offer of grace Thou sinnest as much now in not beleeving there is mercy for thee that hast dispised mercy as thou didst sinne in dispising that mercy O why is it harder to rise up then to cast downe a soule Why wilt thou not beleeve O thou of little faith Is the mole-hill of thy sinnes like the mountaine of his mercies doth the voice of thy sinnes roare like the voice of his loving kindnesse Is there any humbled soule before the Lord O doe not provoke God by thy infidelity now he hath made thee capable of faith You that are Christians for shame in your severall wildernesses of afflictions temptations and desertions doe not O do not cast downe your heads and say who shall shew us any good or if you doe say againe with the Saint in the ensuing words Lord lift thou up the light of thy countenance upon us Beleeve in your depths of sorrow beleeve in your most trying afflictions most sadding temptations most killing desertions beleeve me it is the greatest honour you can put upon the Lord Christ And it is the greatest dishonour you can put upon your God to have any diffidence in the Lords armes any distruct in the Lords free grace It is the property nay it is the duty of the Spouse to come out of wildernesses leaning Fourthly Doth she leane upon God before shee can come must he worke the first motion to make her willing before she can beleeve in him Then how are those to be here reproved that would make mans will to be the Author of its first motions unto God Pelagius was a great defender of it First he would hold That the grace of God was not necessary but by the law of nature we might be saved 2. That the grace of God which the Apostle speaks of was only in giving the law of nature 3. Driven from this he would maintaine that the faculties of the soule and their naturall Actions was the grace of God understood by the Apostle Yet here is no leaning upon our Beloved Afterwards he would maintaine * Si quaeratur an ex suis Naturalibus viribus anima aliquid afferat ad suam conversionē vel renovationem vel aliquam facultatē vel actionē quae vel partiatis causa vel quocunque alio modo appelletur vere respondetur quod habet se merè passivè Chemni in loc de lib. Arbitr 4. That the grace of God was necessary for sinnes past but it was in the power of mans free-will to avoid or commit sinnes for the time to come and to resist rebellious corruptions 5. After this he would maintaine That some men indeed were weake and must doe all by the grace of God others that were stronger might act good by their owne will But still only some Spouses leane Lastly he would maintaine and the Arminians still from him That grace did indeed helpe a good worke but it had its first motion from our wils or at least might have and the will had a negative voice and might resist and crosse grace which did not work irresistably in the soule to force the soule to him * Quae de gratia Dei praeveniente praeparente operante traduntur hunc habent sensum quod non nostrae partes priores sunt in conversione sed quod Deus per afflatum divinum praeveniat post hunc autem motum voluntatis divinae factum voluntas humana non habet se mere passivè sed mota adjuta à spiritu sancto non repugnat sed assentitur Ib a Cassianus Monachus Pelagii Doctrinam amplexus est Faustus Hormisda Ben. I would not rake up these graves did not these ghosts walke in these our dayes when every grave of Heresie is unbowelled and no one takes care to throw the dirt upon them againe Nay and the Papists having beene tainted with this Leven the Sententiaries now tell us b Hominis est preparare cor Aqui. in Sum. Theo. Acquiescre assentiri est nostrûm That a man without grace meerly by the strength of his free will may avoid any mortall sinne and prepare himselfe for Gods free grace and fulfill the Commandements of God Quoad substantiam actus for the substance of the Act c Quibus de congruo mereatur gratiam facientem Scotus And another more impudently maintains That a man without any grace of God by the meere strength of nature may doe workes morally good yea even such as God shall be bound to concur with and give
Heb. 3. 17. one reason is given why the Lord Jesus became man and tooke part of flesh and bloud with us that he might be a faithfull High-priest 3. It was requisite that he should thus raise us that he might fulfill the Law for us Now the Law was to be fulfilled two wayes 1. Actively 2. Passively Neither could have been done without the Assumption of our flesh There is not such a contradiction between the Covenant of Grace and the Covenant of Works as some ignorant Libertines would this day make God gave a Law and his Covenant was doe this and live this is that which we call the Covenant of Works man could not doe it What is Gods mind altered now no such matter God sayes Doe this and live still and if you doe not this you shall dye It was written long since that time Deut. 27. ver 26. Cursed be he that confirmeth not all the words of this Law to doe them And all the people must say Amen to it now as well as they did then But herein is the Covenant of Grace more favourable The Covenant of Works sayes thou shalt personally doe them or dye The Covenant of Grace sayes thou shalt doe it or get Christ to doe it for thee the Covenant of Workes sayes I will take no baile no surety doe it or dye Durus est hic sermo an hard saying who can heare it The Covenant of Grace saith Get me Christs Baile and I will acquit thee if thou beleevest in him Therfore saith the Apostle Gal. 3. 10 11. As many as are of the workes of the Law that look to be justified by their owne workes by their owne righteousnesse in fulfilling the Law are under the curse for it is written Cursed is every one that continues not in all things which are written in the Law to doe them Look to it saith the Apostle if you look to be justified by obeying the Law in your owne persons take my word for it you have an hard taske But verse 13. Christ hath redeemed us from the curse of the Law But how was that it followes in the next words Being made a curse for us ver 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ Hee was to fulfill the Law Actively that he might fulfill what we through the weaknes of the flesh could not and in regard that he was to fulfill it for us it was requisite he should have our nature and as hee was to fulfill the Law Actively so in regard that his Elect by their past Transgressions had broken the Law of God Adam for himselfe and all his posterity and the body of death which he knew was to remaine after sanctification in his Elect ones would lay them open to hell He also was to fulfill the Law Passively for us therefore saith the Apostle He hath redeemed us from the eurse of the Law Now he tells you how that was verse 13. by being made a curse for us as it is written Cursed is every one that hangs upon a tree Now hee could not have been in capacity of being subject to the curse of the Law by hanging upon the tree for us unlesse he had taken upon him our flesh Nay yet a Fourth Reason may be given why it was necessary that Jesus Christ should raise up his redeemed ones by the assuming their flesh viz. That he might be a mercifull High-Priest It is the Reason that the Apostle gives Hebr. 2. verse 17. Wherefore in all things it behoved him to bee made like unto his brethren that hee might bee a mercifull and faithfull High-Priest in all things pertaining to God to make reconciliation for the sinnes of the people for in that hee himselfe suffered being tempted he is able to succour them that are tempted I shall adde nothing to it Thus he raised us by Assuming of our flesh which in order to our raising it was necessary for him to doe 3. He raised us Passione by his precious death upon the Crosse his falling was our rising his life our death The chastisement of our peace was upon him and by his stripes wee are healed His owne bloud was the balme from Gilead as well as himselfe the Physitian there Now in order to the raising of his Elect ones it was requisite that he should dye 1. That he might satisfie 2. That he might conquer 1. That he might satisfie and purchase Remission He that will redeem any slave out of Captivity must pay the summe of Redemption-money required Now Death was that which could alone satisfie for the redeemed ones It was the Lords first Law In the day that thou eatest thereof thou shalt surely die temporally and eternally Now a death must be paid or justice is not satisfied therefore saith the Apostle Heb. 9. 22. Without blood there is no remission he therefore dyed for our sinnes saith the Apostle he was our sacrifice 1 Cor. 4. 7. And he is no sacrifice till slaine This was typified by the slaying of beasts for sacrifices in the old Law which God required of all those that would obtain pardon And in regard that man had deserved hell as well as death Christ by dying that he might raise us and and make the face of God againe to shine upon us was content to suffer the withdrawings of his Fathers love and to feele as it were the paines of hell to raise us to the joyes of heaven Secondly as it was necessary in order to our raising that Christ should dye to the intent that he should satisfie for us so it was also necessary that he should dye that he might conquer for us This the Apostle fully expresseth Heb. 2. 14 15. Forasmuch as the children are partakers of flesh and bloud he also himselfe tooke part of the same that through death he might destroy him that hath the power of death even the Devill and deliver them who through feare of death were all their life-time subject to bondage Christ was to lead Captivity captive to take away deaths sting and hels victory which he could not have done without wrastling with death himselfe had he not been deaths captive he had never been deaths conquerour Hee raised us by dying for us 4. He hath raised us Resurrectione by rising againe from the dead therefore saith the Apostle Rom. 4. 25. He was delivered to death for our offences and rose againe for our justification Now his Resurrection had and hath an influence upon raising his Elect ones 1. By witnessing to them Christs conquest for them and therefore the Apostle makes the worke of satisfaction for us to be proper to his death and the worke of our justification he appropriates to his Resurrection Rom. 4. 25. When he dyed he went downe that he might conquer but it was his comming up out of the grave that witnessed his conquest over death and hell It was in that day that this Song was sung O death where is thy sting O hell
whom he justified them he also glorified under Predestination is included Redemption and Sanctification under Justification Now therfore a little to open this mysterie of our Redemption in the Application of it to the soules of them that shall be saved You have seen how there came to be Balme in Gilead and that there is a fulnesse and sufficiency in Christ Now what doth the poore Elect one want that it hath lost in Adam I conceive three things 1. Life 2. Strength 3. Light 1. Life It is a damned Creature in Adam it wants a way of salvation a pardon for its sinnes a righteousnesse to appeare in the sight of God 2. Adam hath left it a weak creature not able to do any thing that is good no not so much as to think a good thought it wants a strength to Act in so as to please God 3. Adam hath left it a comfortlesse creature without any light of Gods countenance shining upon it Now all these are purchased The first of them is necessary to give the first being to a Saint The second is necessary to preserve the Christians being The third ad bene esse for the comfortable being of all Christ is all to the Childe of of God Psalme 27. verse 1. But how doth Christ apply these to the soules of his redeemed ones 1. Saith the Apostle He calls them We say that in effectuall calling which is when God joynes the irresistable power of his Spirit with the outward preaching of the Word God doth these three things 1. Convince the soule of his elect vessell that is a child of wrath by Nature as well as others Ephes 2. 3. what a condition it is in by reason of its Originall and its Actuall sinnes 2. Humble the soule for its sinnes and discover unto the soule the insufficiency of all its owne righteousnesse that it is undone in its sinnes and undone in its righteousnesse and thirdly hee sayes to the soule Yet there is hope looke up to me and live I am as the brazen Serpent onely looke up and thou shalt live And that the soule may be able to look up with a true eye Christ gives faith to the soule to behold him come unto him and to receive him by a true resting and relying upon his Merits for salvation 2. And having thus Called the soule he then justifies it He hath in his Decree justified it from eternity hee hathmeritoriously justified it by his Death upon the Crosse but now hee doth actually and formally justifie it 1. By pardoning its sinnes and acquitting the soule from the obligation it till now lay under to death and forgetting the injury done to himselfe by any of its sinnes 2. By imputing the Righteousnesse of Jesus Christ to the soule by which it appeares the sinner is pardoned not without a satisfaction first given to Justice 3. By accepting graciously the soule thus justified as perfectly righteous for the Lord Jesus Christs sake as if it had never sinned And the worke of true faith in this Justification is to lay hold upon it And thus now Christ applyes the merits of his Death to the soule in conveying life and pardon to it thus hee raiseth it saying to it in its bloud live But this is not all 2. The soule is weake and is not able to live an houre of it selfe Christ therefore in the next place in order to its more perfect raising sanctifies the soule which implyeth two things 1. He gives unto the soule new principles of grace 2. He gives the soule power to act these principles for as except from him we have nothing so without him we can doe nothing Joh. 15. 5. Which power being given the soule from above the soule is raised and becomes strong in the strength of Christ and sets upon works 1. Of Mortification to subdue the strong holds of Satan viz. the remainder of corruption in the soule 2. Of Vivification setting upon such Duties as God hath required of his redeemed ones being exercises of the grace which they have received from the Lord Jesus Christ he gives the soule power to live upon faith to love to desire him to delight in him to do and to suffer for him to be content with him c. Yea and thirdly In his due time he raises the soule to a comfortable life in giving it the sense of his love a perswasion of its Union with the Lord Jesus Christ peace in the inward man shining upon it with the light of his Countenance which is better to it than thousands of Gold and Silver This I say he does in his due time not to all nor continuing it constantly to any but according to his good pleasure thus making knowne to it the Redemption he hath purchased for it and the Justification of its soule which is past in heaven before 4. And lastly in his due time he will yet further raise the soule by taking it to himself and glorifying it with himselfe for ever He will come againe on purpose to raise the soules of his redeemed ones from the dust and to take them up to himself in glory that where he is there they may be also John 16. verse 3. Thus Christ hath meritoriously raised all his redeemed ones and will apply their Redemption with the fruits of it to them in his due time applying life to them by Vocation and Justification strength to them by Sanctification light and comfort to them by shining with the Light of his Countenance upon them and finally giving them Glorification hee shall then perfect his worke of raising us and wee shall live with him in the Highest Heavens for ever I have now done with the Doctrinall part so farre as to shew you 1. That it is Christ that raiseth his Elect ones 1. He is designed 2. He can doe it 3. Hee onely can 4. Hee hath done it meritoriously for all 5. Hee hath done it actually and formally for some and will doe it for the rest And so farre as to shew you the manner how he did it and doth it both in respect of his owne acts in relation to the fitting himselfe for the worke and in respect of his application of it to the soules of his servants If now you aske me the Reasons why and to what end he did it for the reasons of the particular Propositions I have given you them before Now for Reasons in the Generall I shall give you them in two words 1. The moving cause was his owne grace because he would 2. The finall cause was his own glory 1. The moving cause and reason was his owne grace and goodnesse This is the reason of all Gods acts of grace towards the Creature whether Election or Redemption or Vocation or Justification or Sanctification or Glorification the sole cause was in himselfe because he loved us and delighted in us for his owne Names sake c. Isa 43. 25. Deut. 7. 7. Hos 14. 4. His owne will was all the reason he
they shall be saved I know not which way too Christian thou wert lost and undone thou wert in Adams loines as well as any thou hadst an adventure in his ship as well as any the ship was wrackt Did the Lord ever call thee Didst thou ever yet find a powerfull worke of Gods spirit joyned with the word upon thy heart Did the Lord ever make thee in any measure to see thy lost condition Did the Lord ever yet bid thee when thou sawest thy selfe lost and wert confounded in thy owne insufficiency looke upon Jesus Christ and live Was sinne ever yet a sting to thy soule if not I doubt yea I am out of doubt Christ was never a true comfort to thee Christ was lift up as the brazen serpent now for whom was that lift up but for those that felt the smart of the fiery serpent and no way else be cured Againe Christ sanctifies before he glorifies he hath ordained us to good works and then to obtaine everlasting life though not for them this is Christs method of raising Dost thou looke to be saved Art thou sanctified Christian Is thy heart changed and thy tongue changed Beleeve it no uncleane thing shall ever enter into the new Jerusalem Christ useth to raise to holinesse before he raiseth to happinesse But I have in the former Doctrine spake so fully to this worke of Examination in relation to this thing of so great a concernment to every soule as nothing can be more that I shall now adde no more but passe on Use 4 This Doctrine may in the fourth place be applyed by way of Exhortation 1. To those that yet have no part at all in the Lord Jesus Christ 2. To those that through free grace have an interest in this Saviour and have been raised by him 1. Is there any poore soule here that is to this day so miserable as that it hath no portion in the Lord Jesus Christ Now I beseech you as an Ambassador of the Lord Jesus Christ as in Christs stead I beseech you get an interest in him You have heard he is he whom the Lord hath ordain'd to be the Saviour of the world he is the mighty one upon whom help was laid yea the only mighty one upon whom help could be laid O then above all things looke for a portion in him in whom alone you can be rich Wouldst thou be saved This all desire Glory and happinesse are fine things Omnibus in voto every man would dye the death of the Righteous and have his later end like his Wouldst thou goe to Heaven Christian he is the way Wouldst thou live he is the life yea he and none but he Be assured thou art now a child of wrath and there is but an haires breadth betwixt thee and hell thou art wounded past the cure of the whole Creation loe here is balme in Gilead If thou wilt enquire enquire returne come Were there a poore wretch sicke of an incurable disease to ordinary Physitians and Chirurgians and some rare one should come to the Towne that alone had found out the mystery in the Art of curing that very trouble he should be throng'd with Patients How is it that Christ hath no more practise he that is the great Physitian that all the creatures are Physitians of no value to him Alas the reason is too perspicuous men are sensible of their bodily troubles but their soul-troubles are not felt by them To direct thee a little to him wert thou sicke of such a disease and hadst heard of so rare a Physitian what wouldst thou aske 1. How shall I speake with him 2. What must I give him 3. How must I apply his physicke 4. What Rules of diet or walking c. must I observe 1. Dost thou aske how thou shalt speake with the Lord Jesus Christ to lay open thy soules wounds unto him And where doth he exhibite his balme I answer to thee The word is near thee even in thy mouth it is the word of faith which we preach Behold Christ keeps open shop Wisedome cries and Understanding puts forth her voice she standeth in the top of the high Places by the way in the places of the paths She cries at the gates at the entring in of the doores Unto you O men she cals and her voice is to the sonnes of men O ye simple understand wisedome and ye fooles be of an understanding heart Prov. 8. ver 1 2 3 4 5. The Lord Christ keeps open shop in every place We as the Embassadors of the Lord Jesus Christ intreat you to be reconciled to God Did ever such naturall balme goe on begging The word is neare thee there Christ offers himselfe Dost thou aske what is his price 2. He offers it freely Heare the Market proclamed and the price set Isa 55. 1 2. Hoe every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat wine and milke without money and without price This is the condition bring nothing the way to have thy sacke filled as full as thou canst carry it is to bring it empty Only come and live look up and be healed was there ever so cheap a Market of so rich commodities Christian poore Christian wert thou but sensible of thy soules wants thou wouldst give as many thousand worlds if thou hadst them and they could be given as there are graines of dust upon the face of the earth to have a portion in the Lord Jesus Christ Imagine but what a poore damned wretch would give to have but so much liberty as to cast up a long looke to Heaven what a comfort it would be to them if the light of the Gospell might but shine into hell a few dayes And is mercy offered freely mayest thou be saved if thy owne cursed will were not in the way Ah Christian turne turne why should thy soule dye when there is balme in Gilead and so glorious a Physitian there Dost thou aske how must I apply his bloud 3. I answer only by Faith God so loved the world saith the Apostle that whosoever beleeveth in him should not perish but have everlasting life Nay to speake lower yet on thy part is only required a seeking of Christs face Thus saith the Lord seeke my face and live The truth of it is as the merit was Christs so the Application is his too Faith is required but it is a gift infused it is the gift of God Indeed it is an act too but as so it is Gods gift I meane the strength by which thou must act He is the Author and finisher of our faith saith the Apostle to the Hebrewes O therefore cry cry mightily unto God he will help thee doe this too Goe alone and wrastle with God and take no answer without Christ cry and take no deniall like the blind man that when the Disciples discouraged him and Christ seemed to slight him cryed yet the more earnestly till the Lord said
his speciall grace for Even thus going back from their owne great Rabbies one of which was pleased to confesse d Homo sine gratiâ Dei non potest non peccare mortaliter venialiter Lom That a man without the grace of God could not but sinne both mortally and venially What is become here of the Beloveds leaning but no more of these only if you heare such Doctrines as you may heare any thing in these dayes beleeve them not Doth God move the will attendding him in duties first secondly 5. Spiritus Sāctus praevenit move◠impellit voluntatem in conversione non otiosam sed attendeniem verbo Chemnit Vel per speculationem somniorum vel per simulationem oration is illabi efficaciam Spiritus Sancti Vid. D. Featly Dippers dipt when the will is thus moved doth it then come when it is drawne doth it runne Then this reproves the Enthusiasts of old the Anabaptists Antinomians Seekers of our dayes that hold first there is no need of duties Enthusiasts of old affirmed That for the receiving of the Spirit of Promise and saving grace the Spirit of God was either infused to them in a dreame Vel per simulationem orationis Ay and the motions of the Spirit were as sensible in their flesh as the beating of the pulse so blasphemous were they growne and thence they would lye and gape for Revelations and so indeed they may have a suggestion from the Devill but scarse a Revelation from God Oh! How in these dayes are men tainted with these lazie Opinions slighting duties vilifying Sabbaths neglecting Ordinances that if poore people would truely now give account of their growth in grace and of their learning godlinesse many of them might truly As the child that ye have heard a story in the learning of its Primmer boasted to the father that it had learned past grace Is not this the miserable learning of our dayes that men are grown past grace past Prayer past Ordinances past all duties 6. Againe what you have heard that after the soule is drawne then it comes may shew us the falsenesse of another Doctrine of Enthusiasme too briefe even in these dayes also that the soule is meerly passive even after the worke of conversion also and is even then a meere stone Draw me saith See the Booke set out from the Ministers of New-England of the Hereticks c. Post conversionem concurrit voluntas non tamen quasi suis viribus adjuvet spirituales actiones Semper addendum est non esse plenam libertatem in sancto renato sed virtutem in infirmitate perfici Chemnit Intelligant si filii Dei sint spiritu Dei se agi ut quod agendum est agant cum egerint illi à quo aguntur gratias agant Aguntur enim ut agant non at ipsi nihil agant Aug. the Spouse and then I will runne after thee Indeed after our conversion the will is but in part sanctified and the Image of God in us will want of his first integrity after it is renewed but Christs strength is perfected in our weaknesse we must understand if we be the children of God that God hath therefore wrought in us that we might also worke something and when we have wrought it give thankes to God who hath made us to worke for God hath wrought in us that we might worke not that we should be idle Thus I have laboured to you to divide the Truth from Errour Now you have heard of the leaven of these Pharisees take heed of it In the next place what you have heard that the soule that comes to the Lord Jesus Christ leanes upon a new Beloved not upon her old beloveds may serve to reprove those that would faine plead a title to Christ and have a portion in Christ but they will not take Christ alone two sorts there are of these The one cannot leave their old beloveds and the other cannot trust this Beloved O the wicked man would have his portion in Christ if he might but have his lusts too his pleasures his profit but to take Christ alone O this is such a hard saying that they cannot beare by any meanes If Christ and his lusts would lye both in one bed Christ at the feet and his lusts at the head then Christ should be as welcome as any thing to him but he is loath to sue a divorce from this Beloved he is loth to part with his old love for a new till he seeth how he can love him but at a venture he will take him in partem amoris O wretch flatter not thy selfe if Christ be thy Beloved he will endure no Polygamy you must leave your sinnes or be without Christ The true Spouse leanes upon her Beloved not upon her Beloveds upon her now Beloved she forsakes her old Lastly this may serve to reproove 1. Those that would leane upon Christ but they dare not trust their soules upon Christ alone Forsooth he will be the Spouse of Christ but he must leane upon Christ with one hand and his good works with the other The whore of Babylon commits adultery with her selfe 2. Under this lash comes a better ranke of people that when God hath shewed them their owne sinfull sad condition they doe not only performe duties pray and mourne and repent and be humbled all which they ought to doe but they are ready to rest in them and make them their Beloved It is naturall to the soule that God hath made to loath its sinnes to love its duties it finds duties almost as consentaneous to its nature as sinnes were before and it is too ready to thinke that its saving or damning depends upon such a quantity of teares and humiliation Hence you heare soules in this condition often complaining Oh! I could beleeve if I were humbled enough if I could but mourne enough This soule doth well to be sensible of the hardnesse of its owne heart and it is too true it can never mourne it can never be humbled enough But it doth ill to think that free grace stints its operation and blessed influence to such a quantity of teares if it be humbled enough to see its want of Christ The water runs through the river that is the way to the Sea but it doth not rest in the river but with a swift and continued motion runs betwixt the banks till it comes and is swallowed up in the Sea Even so the soul ought to run through duties but not to rest betwixt the banks of duties but to run through till it come to the Sea of free grace where it will be swallowed up of infinite mercy and our imperfections will be drowned in his infinite perfection we ought to take duties in our way to Christ but not to make duties our Jesus God hath ordained that they should fit us for him but it is written My glory will I not give to another The glory of the Lords free grace
is his greatest glory he will not give that to any other None shall share with him in his Spouses love he is a jealous Saviour The Spouse leanes upon her Beloved not Beloveds Thus I have done with my use of reproofe The next use is for examination here may every one try himselfe whether he be the Spouse of the Lord Jesus Christ or no Even by what hath been already said I will reduce it all to three heads First Examine thy selfe whether thou beest out of the wildernesse of sinne yea or no. Secondly Whether thou wert or art in any other wildernesse yea or no. Thirdly What was or is thy demeanour in these wildernesses thou hast been or art in and how hast thou come or dost thou come out Examine whether thou beest not in the wildernesse of sinne yea or no It was given as the Character of the Spouse to come out of this wildernesse O but how shall I know that will the soule say I will name two or three notes by which thou mayst suspect thy selfe as from probabilities 1. The wildernesse it is an incult place a place where the soyle was never tilled it is hard almost as a milstone the over-growne Trees were never pruned the unruly boughs never lopt the bushes never cut or stubbed dost thou find thy heart in such a condition that it is as hard as ever neither judgement breaks it nor mercy melts it the fallow ground of it is not plowed nor the seed of righteousnesse sowne in it Thy unruly lusts are not tamed thy life is as much overgrowne with sinne as ever it was thy sinnes were never yet cut off from the body of thy life O friend suspect thy selfe Thou mayest justly feare yea and know too that thou art not the Spouse of Christ thou art in the wildernesse in thy naturall estate Secondly The wildernesse is a barren place it brings forth no corne for the sickle no wholsome fruit no grapes for mans pallat for can a man gather grapes of thistles or figgs of thornes No pastures wholsome for the beasts The fire hath devoured the pastures of the wildernesse Joel 1. 19. And God complained that Nineveh was dry like a wildernesse Zeph. 2. 13. Art thou a barren and unfruitfull creature that dost nothing for God thy heart is a barren heart no seeds of good are sown there thy tongue is a barren tongue no good words come out thence thy whole soule a barren soule not a good action upon the record of thy life Indeed no soule can be barren the soule is of a working nature but sinfull works are unfruitfull workes in the Apostles language The unfruitfull workes of darknesse and what fruits had ye of those things whereof you are now ashamed Gods Spouse is a fruitfull creature Gal. 5. 22. The fruit of the spirit is love joy peace long-suffering c. A barren soule is alwayes a wildernesse-soule Those that are borne of God bring forth fruits unto God Thirdly thou mayest know whether thou beest in the wildernesse or no by the company thou delightest in It is a knowne rule Noscitur ex socio qui non dignoscitur ex se He that is a wildernesse-creature loves wildernesse-company the Wolves and Beares and Foxes but he that is out keeps the company of men dost thou love the wildernesse-company the swinish drunkard the politike Fox the malitious Lyon the venomous lyer and slanderer the lascivious wanton more than the Children of God Oh suspect thy selfe By this we know saith John that we are translated from death to life if we love the Brethren Lazarus when he was raised from the grave we do not read he went to keep the dead men company againe those that God hath raised from the death of their sins live amongst living men and delight in living mens company Thus examine whether thou beest come out of the wildernesse of sin or no. Secondly As comming out of the wildernesse is a signe of the child of God so being in the wildernesse is likewise a note whereby thou mayest know thy selfe Gods Spouse comes out of one wildernesse into another out of the wildernesse of sinne into the wildernesse of sorrow and out of that to their Saviour Wouldest thou know whether thou art found or no Examine whether thou wert lost or no Wouldest thou know whether ever thou wert a beleever examine whether ever thou wert a penitent or not This is Gods ordinary way thence he complaines of his people that they would not repent that they might beleeve in him Dos thou find God in another manner of working in thy soule blesse God for it and if thy title be good to heaven which will be knowne by thy walking with God beleeve me God hath used thee kindly heaven hath cost thee cheaper then it costs many a poore soule and walke humbly before God because he hath not humbled thee under his mighty hand as he hath done many another poore creatures And though I would not condemne those that plead their title to heaven this way for feare I should condemne the generation of the righteous yet beleeve me I should suspect it in my owne cause They that goe out weeping and carry precious seed shall returne rejoycing and bring their sheaves with them 2. Examine thy selfe What other wildernesses thou meetest with Afflictions temptations c. I would not give this as an infallible marke yet God sayes whom he loves he chasteneth and scourgeth every child whom he receiveth and thence the Father drew out his Conclusion Unicum Deus habuit filium sine peccato nullum sine flagello God had one Sonne without sinne but none without a rod. But I know even the wicked sometimes begin their hell upon the earth and though I would suspect my selfe if I met with no afflictions yet I would not be glad to have a life full of crosses and afflictions my best evidence for heaven I rather named this for a preface to the next note 3. Examine how thou carriest thy selfe in the wildernesse there is a different carriage betwixt the child of God and the child of the Devill in afflictions the one sinkes into the grave with despaire the other lifts up his head to Sion with hope the one is prest to death under crosses the other above all crosses Cain cries my punishment is too heavy for me to beare Job cries though he should kill me yet I will trust in him The Reprobate cryes Who is the Lord that I should wait for him The Saint sayes I will patiently wait for the Lords Salvation the wicked man dyes the Saint leanes the eyes of the sinners faile that day but the Saints look up to Sion from whence comes their helpe that day 4. Examine How thou hast come out of thy wildernesse of thine owne strength or leaning Canst thou say That God knew thee in the wildernesse in the land of great drought Hos 13. 5. If thou thinkest thou camest out alone thou art there stil What
Mat. 7. 13 14. but then you must not look for the same journies end The Lord give you hearts to consider it and feare to tremble at it 3. And from hence thirdly you may bee instructed that it must bee something more than nature that must make a poore soule beautifull and desirably beautifull in Jesus Christs eyes It must neither bee naturall beauty will doe it nor yet naturall parts no nor natures glory nor the best of nature naturall righteousnesse Matth. 5. 20. It must be something more than flesh and bloud yea something more than flesh and bloud can helpe us with But I passe over this 4. From hence fourthly you may be instructed What an infinit love the Lord Jesus Christ hath loved his Saints with 1 Joh. 3. 1. Behold saith the Apostle with what manner of love the father hath loved you with that you should be call'd the sonnes of God Here hee sayes hearken O Daughter the Daughter of a King is honourable but the daughter of the King of Kings is much more honourable But if I may say it here seemes to be a degree of love beyond it the Kings wife is more honourable than the Kings daughter Behold therefore O yee upright in heart with what manner of love the Lord Jesus Christ hath loved you that hee should desire your beauty not only love you but if uncomely poor wretches make you beautifull according to that Ezech. 16. 13 14. nay not only so but desire your beauty not onely like it but desire it O love infinit love when David sent his servants to let Abigail know that hee desired her beauty marke how she admires at it 1 Sam. 25. 41. shee arose and bowed her selfe on the earth and said Behold let thine handmaid bee a servant to wash the feet of the servants of my Lord Doe you heare this newes O yee daughters of men doe you heare this newes that the King of glory the Lord Jesus Christ that hath no need of you that is infinitly above you hath sent me this day to tell you that hee desires your beauty Rise up O yee Saints bow your selves and say Let us be servants to wash his feet c. Let us bee the doore-keepers of his house his meanest servants No Christians you shall be his sons and daughters Nay hearken O daughters here 's more for you The King desires your beauty Spell this love at leisure and now wash your soules follow after Jesus Christ study it with your most serious thoughts live to it with strictest lives What conversation becommeth the gospell what manner of persons should you be Follow on make haste and rise and follow him singing crying as you goe O the heighth and depth the incomprehensible heighth the unfadomable depth of love wherewith the Lord Jesus Christ hath loved sinners before the beginning of the world c. And lastly 5. Can you learn a lesse result from hence than this that Saints selfe-denying despised Saints are happy creatures Terque quaterque beati blessed againe and againe Surely you have not heard mee all this while but you are preventing me in the words of the Psalmist Happy are the people that are in such a case yea blessed are the people that have the Lord for their God we may say of them O nimium dilectis Deo creatures strangely beloved of their God strangely happy in this that the King should desire their beauty Let the world scorne one let them put out the finger and barke at the moone let them mock puritanisme let the way of holinesse be every where spoken against pro hominum arbitrio let them talke so long as you gaine you dance before the ark though Michal mock out at the window You shall be more beautifull the more vile they think you it is for the Kings sake that hath desired your beauty and scornd theirs for the Kings sake that hath chosen you to obtaine everlasting life through Jesus Christ but hath ordained them to wrath and neglected their beauty One would not think now that these creatures that ravish Christs heart should offend worldlings eyes so much surely Christ should have no judgement if these were the contemptible ones of the earth the unlovely creatures Well well Christians let them mocke on after the way which they call simplicity and foolery moping c. worship thou the God of thy fathers thou shalt have thy pleasures when they shall have torments thou shalt have thy crowne and honour when the pride of their glory shall bee stained and that shall lie in the dust These children of vanity forget what Abraham though something too late to doe him good advised their brother to remember Luk. 16. 25. That in their life time they received good things and those precious Lazarus'es evill things but yet a little while and you shall be comforted and they tormented yet a little while and you shall be honoured and they shall be cursing the wombe that bare them and the paps that gave them suck cursing the honour that ruin'd them the pleasures that damned them the worldly glory which hath made them inglorious for ever yet a little while and instead of their sweet smels they shall have the stinkes of fire and brimstone and instead of their girdles rentings of heart for ever instead of their well-set haire they shall have baldnesse they shall spend more time in rending and tearing their haire than ever they did in curling or powdring it Yet a little while and instead of their stomachers they shall have girdings with sackcloth everlasting burnings instead of their present beauty But blessed shall you bee for you shall shine like the Sun in the firmament of the father for the King hath desired your beauty I have at last done with my first use of Instruction I proceed now to a second and that shall bee of examination Vse 2 Are you willing now to know Christians whether Jesus Christ cares for you yea or no whether you be desirable in his eyes yea or no heaven and hell hang upon this thing Trie whether you have forgotten your owne people and your fathers house The most men and women are afraid of the touchstone and are willing rather to take heaven for granted though they find hell for certaine but this is not safe with you Trie your selves then Christians I will helpe you a little in so good a work 1. If you have forgotten your fathers house you have first seene a great deale of folly and vanity in it Man is a reasonable creature and will never leave any thing but he will see some cause to leave it Did the Lord ever yet convince you throughly not with a Notionall but an heart conviction of the folly of your fathers house Did the Lord ever throughly convince you of your evill wayes the sinnes of your natures the customary sinnes of your lives of your education sinnes and your beloved sinnes Had you ever a through conviction of the vanity
characteristicall note of a Saint To come out of troubles and reduce the spirit to a quiet composure is a worke may be done by those that have not tasted how good the Lord is But in the midst of oppressing troubles to draw peace from Jesas Christ and to come out of worldly troubles with a Gospell-peace to have a soule calmed upon Gospell-principles Hic labor hoc opus est This is a work worthy of a Saints indeavour and a wages worthy of his paines Disturbed spirits may quiet of course nature may be out of breath with sighing and the fountaine of teares dried up the spirit of a man meerly as a man of an heroick high-borne gallant temper may beare his infirmitie and hee may break through an host of troubles meerely by the strength of his owne spirit or the force of his owne reason But to come out of trouble this way shall bring no comfort to the soule This is but breaking prison without a faire dismission or paying the Jaylors fees Troubles will overtake such soules with an hue and crie and fetter them in a worser manner and God will againe arrest them upon quare clausum fregit an heavier action than before But by this shall a Christian know if the wound of the spirit bee healed it is with the balme of Gilead if he hath come out of trouble fairly hee hath come out upon Gospell-considerations The peace in trouble that is not found in Christ is not worth the taking up and from it a Christian shall extract no comfortable evidence of peace to his owne soule but in his peace hee shall have great bitternesse I have often thought that a watching Christian might bee justly troubled to consider sometimes how hee comes off a trouble for it is usuall with us either to let nature tyre out it selfe and when our Passions are ridden off their legges then they lie downe or else to conclude it upon morall principles Thus if our spirits bee sick as if there were no God in Israel wee for the most part send to Belzebub the God of Ekron and forsake the cistern of living waters to digge up to our selves ciflernes that will hold no water or if any none long O that those that professe to live above nature and carnall reason would also act above them If our bodies be sick nature prompts us to a Physician and our reason forbids us to use an Emperick O that Gods children would learne this reason in the midst of all trouble to runne to the balme of Gilead to the Physician there for all other Physicians are of no value and will professe much but doe little to the setling of a disturbed spirit Madam I have presumed out of all those noble friends which God hath made mee happy in to pick out your Ladiship to present this worthlesse piece of my labours to partly because I know it holds out to your Ladiship a great piece of your Honours gracious practice and partly because it hath seemed good to our wise God to nothingnesse of the creature I am afraid the City will runne out at the Gates I shall therefore add no more but humbly offering it to your Ladiship shall take my leave and rest Your Honours most humble servant in the Lord Jesus John Collings Chaplyfield-house Septemb. 3. 1649. THE RIGHT WAY to true Peace c. JOHN 16. 33. These things have I spoken that in me you might have peace In the world you shall have trouble but be of good cheare I have overcome the world THis with the two former Chapters contains Christs last Sermon to his Disciples having fore-told them of his death and passion Ch. 13. they were troubled upon that occasion hee preacheth this Sermon which in whole is a consolation They were troubled and who could be lesse to part with such a friend They lived under the protection of his wings Hee begins his Sermon with Let not your hearts be troubled you believe in God believe also in mee The whole Sermon is partly an Exhortation partly a consolation hee exhorts them chiefely to continuance in the faith and to brotherly love hee comforts them partly against his death partly against their owne death and partly against that opposition which he knew would usher in their death and be intermediate betwixt his departure from them and their following after This is the sum of his whole Sermon In this Chapter Christ chiefely doth foure things 1. Hee foretelleth them what they should meet with from the Jewes viz. That they should bee put out of the Synagogue that they should kill them and think they did God good service and as he foretells so he comforts them against this ill measure from the 1 verse to the 15 verse 2. He foretells his owne death and comforts them in respect of his departure from them from the 5 v. to the 20 v. 3. Hee foretells their flight and desertion of him yet before his death and comforts himselfe as to that by the consideration of his fathers presence with him which made him not to be alone though in respect of creatures hee should bee alone v. 32. 4. Hee concludes the Sermon in this verse which I have read to you in which you may consider these three things 1. A Disease In the world you shal have trouble where note the subject of it you 2. The disease it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trouble Tribulation 3. The climate where it rageth that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world 4. The fate of it it is inevitable to those that live in that lower region you shall have trouble But as here 's the disease so here 's 2. A Remedy too The Antidote stands near the Poyson there you may consider 1. What it is Peace 2. Where it is to be found that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Christ in mee you shall have peace 3. Quibus for whom it is you saith Christ 4. The care Christ hath taken in providing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things have I spoken c. And for feare of fainting during the Physick here is also 3. A Cordiall to refresh and uphold the spirits during the fit and there you may consider 1. The Physitian administring it Christ 2 The way of administration of it by words and words of command Bee of good cheare 3. The chiefe ingredient in the cordiall I have overcome the world Christ's victory over the world that was it Let me adde a few words now for the explication of the words before I come to the Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things have I spoken to you seeing your hearts dejected and cast downe because I told you I must goe away I have taken paines now to preach this Sermon to you wherein I have hinted to you many comfortable notes I have now done And the end that I have aimed at in all is your peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you might have a quietment and rest of spirit in mee
p. 16 17. it is p. 64 65 66. Humiliation for Saints from the considerations of the great work of our Redemption by Christ p. 2. p. 47 48 49 50 51 52. Humility becomes Saints that were borne children of wrath by Nature as well as others p. 1. p. 77 78. I. INcarnation of Christ how it conduceth to our Raising p. 2. p. 25 26. in what respects it was necessary as to that work p. 2. p. 26 27 28. Justice of God in charging our debts upon Christ cleared from his voluntary ingagement for us p. 2. p. 21 22. Justification of a sinner what it is God doth in it three things by Calling and that the dead soul gets life p. 2. p. 42 43. L. LEaning implyes foure things 1 Wearinesse 2 Willingnesse 3 Love 4 Confidence p. 3. p. 20 21 22. 23. Christ only leaned upon by Saints p 3 p. 25. M. MAnichees errors concerning Original sin p. 1. p. 31. Most Men and Women in a dreadfull condition p. 1. p. 34 35. yet they are not so sensible of soule diseases as of bodily p. 2. p. 63. Mercies of Christ in their fulnesse and freenesse how they support the soule in a broken conditition p. 3 p. 46 47 48. Morall perswasions nothing to faith p. 1. p. 64. Mortality a Wildernesse state to Saints p. 3. p. 12. Mothers convey Nature nothing saving p. 1. p. 43. Motives to perswade Saints to bee thankfull for their Redemption p. 2. p. 68 69 70 71 72 73 Mourners for sin exhorted by severall Arguments to lean upon Christ p. 3. p. 99 100 101. N. NAture whether corrupt or refined will not carry any to heaven p. 1. p. 44. Naturall Righteousnes Negative or Positive will not p. 1. p. 44 45 46. Nature may beget a perswasion in us p. 1. p. 62. Natures perswasion and faith is sickly p. 1. p. 63 64. Naturall men perswaded to look for a part in Christ p. 2. p. 61 62. O. ORiginall sin how dangerous how it defiles all p. 1. p. 25 26. P. PArentage whether Noble or Religious not to be gloried nor rested in wee may bee damned notwithstanding it p. 1. p. 36 37 38 39. Pardon of sinnes in severall senses p. 1. p. 42. How it is from eternity how in time ib. Papists error about Free-will p. 3. p. 73 74. Passion of Christ how necessary why p. 2. p. 31. Pelagians errors about Originall sinne p. 1. p. 27 28. about Free-will p. 3. p. 71 72. Perswasions various naturall morall traditionall diabolicall what all these are p. 1. p. 62 63. 64 65. all differ from the perswasion of faith p. 1. p. 62 63 c. Preaching of the Law ought to be God hath honourd that way of preaching p. 3. p. 61 62. Promises how they support the soule broken for sin p. 3. p. 49 50 51. Propagation of originall sin how it is p. 1. p. 25 26 27. Whether the soule hath any Propriety in its action of comming to Christ. p. 3. p. 13 14 15 16 17 18 19 20. Q A Question answerd viz. Whether the soule doth any thing and what it doth or can do towards its conversion p. 3. p. 14 15 16 17. 18. The question determined by Dr. Davenant ibid. R RAised what it meanes p. 2. p. 2 3. How the elect are raised p. 2. p. 2 3 4 5 6 7 8 9 c. those that are raised are raised by Christs meanes and in Christs method p. 2. 58 59. To accomplish our Redeemer 4 things necessary all found in Christ only p. 2. p. 12 13 14. Redemption of sinners not a work beyond Christs strength p. 2. p. 7. but beyond all strength but his p. 2. p. 8 9 10. Reasons for it ibid. Repentance and holinesse needfull to the Elect. p. 1. p. 41 42. How far it may be without saving grace p. 3. p. 38 39 40. In what sense it is saving or not p. 3. p. 40 41. How it ought to be preach'd p. 3. p. 42. Reproofs for severall sorts of people p. 3. Ã p. 58. ad p. 75. Especially for such as will not leane on Christ alone p. 3. p. 74 75 76. Resting in the soule that leanes p. 3. p. 24. Resurrection of Christ in what respects necessary to our raising p. 2. p. 33 34. Righteousnesse morall and negative not sufficient to salvation p. 1. p. 45. S SAints by nature in a state of disunion to Christ p. 1. p. 22 23. Proved ibid. How they are originally guilty p. 1. p. 25 26. They beget not Saints why p. 1. p. 28 29. How highly they are engaged to thankfulnesse p. 1. p. 71. They should pitty those in naturall conditions p. 1. p. 74. 75. They should be humble considering their naturall estate p. 1. p. 77. Their weaknesse how helpt by Christ p. 2. p. 43. All is done for their justification they have onely to believe that all is finished p. 2. p. 55. Saints calld upon for thankfullnesse for their Redemption by severall arguments suasory p. 2. p. 68 69 70. They should value nothing equally with Christ p. 2. p. 74. They should tie themselves to God by a perpetuall Covenant and keep their words p. 2. p. 76. They should assume the divine nature p. 2. p. 76 77. Die to sinne and arise to newnesse of life p. 2. p. 77. and set their affections on heavenly things p. 2. p. 78. Christ should be in them the hopes of glory ibid. They may have dwellings in six wildernesses p. 3. p. 5 6 7 c. They are in an happy condition p. 3. p. 87. 88 89. Highly beloved of Christ. p. 3. p. 90 91. They had need walke close with Christ p. 3 p. 91 92. Their estate is safe and joyfull and full p. 3. p. 95 96. In any wildernesse they are perswaded by severall arguments to leane on Christ p. 3 p. 99 100 101 102 103. Self-deniall taught Saints from Christs example p. 2. p. 74 75. Sinne is a wildernes condition p. 3. p. 5 6 7. Sinne-sick soules how they may speak with Christ their Physitian p. 2. p 63. Sinners reproved that dream of a portion in Christ and yet are in the wildernesse of sin and think not of coming out p. 3. p. 59 60. Song of Songs why the Canticles are so called p. 1. p. 1 2. Sorrow for sin a wildernesse state why p. 3. p. 7 8. Every Soule hath infinite need of Christ p. 2. p. 55 56. The Soule sanctified is not meerely passive p. 3. p. 75. Spouse of Christ who is she hath had and may againe have her dwelling in the wildernesse in what wildernesses what the tearm meanes and how it is true p. 3. p. 3 4 5 6 7 8 9 10 11 12 c She comes up out of the wildernesse p. 3. p. 12 13 14. Strength enough in Christs arme to beare up the soule comming up out of every wildernesse p. 3. p. 34 35 36. Sufferings of Christ how they were conducible to our raising and why necessary p. 2. p.
dye 12. 2. One that had the offending nature 12. 3. One that could merit by death ib. 4. One that could pay an infinite satisfaction 13. The Riddle of mans Redemption solved 14. 3. Christ hath done the work of our Redemption 14 15. Christ hath raised all Intentionally and Moritoriously whom his Father elected some also Actually and formally 16 17. 4. Christ will raise all his chosen ones actually and formally 17 18. Pardon is to come out of course to all the Elect 18. Christs and his Fathers power are united and joyntly engaged for his Elects salvation 18 19. 5. Christ hath raised and will raise his Elect How he hath already and will yet further do it 20 21. 22 23. 1. By entring into a Covenant and engaging his word for them 20 21 22. The justice of God in charging our debts on Christ cleared by his voluntary engagement for us 21 22. How the Father is well pleased and satisfied in Christ as Mediator 23 24 25. Till Christ came God the Father had nothing but Christs word for the paiment of our debts 25. 2. How Christ raised us by assuming our flesh 26 27. That was necessary in order to our redemption 1 That he might suffer 2 That the same Nature might suffer 3 That righteousnesse might be fulfilled 4 That he might fulfill the Law for us 27 28. The Govenant of Grace and Works how they differ how the latter is more favourable 28. Christ was to be a mercifull high Priest 30 31. 3. Christ raised his Saints by his suffering How and why that was necessary 31 32. 1. That he might satisfie ib. 2. That he might conquer for us 32 33. 4. Christ raised us by his resurrection 33 34 35. What influences Christs Resurrection had upon our raising 33 34 35. 1. It witnesseth Christs Conquest for us 33. 2. It quickens us 34. 3. It is a pledge to us of our rising to glory 35. 5 Christ hath raised his Elect by his Ascension 35 36. What influence that act of Christs had on our raising 35 36 37. 1. In going before hee provides a place for us 36. 2. He is by that our Way to the Father 36. 3. Hee is by that our Advocate with the Father 37 38. 4. In that ascending up on high hee gave gifts to men 38. Elect ones Naturally want three things 1 Life 2 Strength 3 Light 40 41. 1. Christ first calls the soule effectually in that work he usually 1 Convinceth the soule of its misery 2 Humbles it 3 Gives it hope This is the first meanes of Application of the purchased Redemption to the soule 41 42. 2. He justifies the soule What that is Three things God doth in justification 1. He pardons the soules sins 2. He imputes Christs Righteousnesse unto it 3. He accepts it 42 43. By these two acts the soule hath life given it ib. Weaknesse of the soule how helped by Christ 43. 1. Christ gives the soule new principles of Grace ib. 2. He gives the soule power to act those Principles ib. 3. How Christ will in his owne time raise up the soules of his Saints to a sight of their salvation 44. 4. Christ will at last fully raise them up by taking them to glory 44. Why Christ undertook the work of our Redemption 46 47. The moving cause was his own grace The finall cause his owne glory 46 47. The Application of the Doctrine variously à 47. ad 83. 1. Use For Humiliation 47 48. For our sins and that from hence upon a double ground 1. To consider that our sins put Christ to death 48 49. 2. That by any renewing sinnes we should againe crucifie the Lord of life 47 48 49 50 51 52. 2. Use For Instruction in foure Branches 1. Br. How much hath Christ loved us 53. 2. Br. Christ is a compleat Saviour he hath left us nothing to doe but to beleeve all is done 55. 3. Br. Christ is highly needfull to every poore soule 55 56. 4. Br. All the Elect and Redeemed ones are highly indebted to Christ 56 57. 3 Use For Triall whether wee bee yet raised or no. 57. 58. 2 Notes of Triall ib. 1. N. If we be raised it is by Christs act 57 58. 2. N. It is in Christs Method of Application 59. What that is ibid. 4. Use Of Exhortation 1. To Naturall men 2. To Saints 61 62 63 c. 1. Let poore undone creatures look for a portion in Christ 61 62 63. Men are not so sensible of soule-diseases as of bodily sicknesses 62. 4. Directions for such poor creatures 62 63 64. 1. How they may speak with Christ ib. 2. What his Fee is ibid. The condition is Bring nothing ib. 3. How they must use his Balme 64. 4. VVhat rules of Dyet must be observed after taking it 66. The second part of the Exhortation turn'd to Beleevers 67. Saints exhorted to thank fulnesse 67 68. From the consideration 1. Of the person of their Redeemer in three particulars 68 69. 2. Of the act and manner of their Redemption in three things 69 70. 3. Of the Object of this act opened in five particulars 71 72 73. He hath done it that was 1. Infinitely above thee 2. In no need of thee 3. The offended Creator He raised thee 1. Out of a low condition 2. To a glorious condition 3. By his own falling He raised Thee 1. Not others Angels Great persons 2. That wert as low as others Thee 3. That wert his enemy 4. That never ask'd it before it was done 5. That hast still rebellion in thee p. 68 69 70 71 72 73. Particular exhortations to believers to the performance of severall duties All which are inforced from Christs severall acts of grace in raising us 74 75 76 77 78 c. 1. Value nothing in an equall ballance with Christ 74. 2. Vow your selves to God and keep your vowes 76. 3. Beleevers as Christ hath taken upon him their nature should likewise strive to be made partakers of his Nature 76. 4. From Christs death they should learne to die to sin 77. 5. From Christs resurrection they should learn to rise to newnesse of life 77 78. 6. From Christs ascension Beleevers should learne to ascend by setting their affections on heavenly things 78. 7. Let Christ be in you the hopes of glory ibid. 5. Vse This doctrine affords consolation for believers 1. Against their outward poverty 79. 2. Against their feares because of their many and great sins 80. 3. Against their daily back slidings ib. 4. Against their present sadnes ib. 5. Against their feares of falling away 80 81. Belevers from hence may be comforted with hope 1. Concerning such of their frends as are no◠yet raised 81. 2. Concerning such as are full of terror and sadnes 81. 82. A Branch of instruction added that was forgotten in its order viz. How much Christ deserves our cleaving 〈◊〉 him in saddest conditions 82 83. An Index of the severall contents of the third part Doct. 3. The
betimes believe it there will bee more weeping else when you come to part Dir. 4 Lastly Crie crie mightily unto God that he would take off your heart Believe it it must be his work you will be wearied else in the multitude of your owne indeavours if the Lord draw off the heart it will be drawne indeed Be much in publique prayer but especially be much in secret prayer I must conclude 2. Br. Lastly you that have been taught of the Lord to forget your fathers house that so the King might desire your beauty Let mee plead with you still to forget it more Selfe-deniall is a long and hard lesson a Christian must be learning it from his cradle to his grave and every time hee studies it hee shall find something to be done that is yet behind and all that he hath done to bee done better you have learned in part how to doe it I need not direct you you need no other directions then 1. To study every day more and more the vanitie of the creature Read over the book of Ecclesiastes well it is enough to teach you that lesson 2. Converse little with your fathers house have as little to doe with the world the pleasures or profits or riches or companie or manners of it as you can the lesser the better 3. Be more acquainted with Jesus Christ get neerer to him bee more in communion with him get more tasts of Heaven Earthw ill relish the worse for it I might presse upon you the same motives I urged before and I should doe it with advantages you know what this King is how much to bee desired how much to bee odored you know what a difference there is betwixt the worlds comelinesse and the comelinesse which hee putteth upon his Saints Let mee onely urge one word or rather name it Some read the words quia concupivit Because the King hath desired thy beauty here 's an argument an engaging argument to a Saint The Lord hath effectually made it knowne in your soules that hee desires your beauty more than tenne thousands of others Hee hath whispered not onely in your eares but in your heart his desire to you Ah now Christians be you humble self-denying ones because the King hath desired your beauty Let the love of Christ constraine you to order your hearts and conversations as becommeth the Gospell of the Lord Jesus Christ According to the lawes of this King that hath so passionately desired and so effecaciously declared his desire to your beauty I must have done The Lord adde his blessing FINIS THE RIGHT VVAY TO TRUE PEACE OR A discovery of a Gospell-Mystery how the spirit that is troubled may find Peace in Christ and how A Christian may know whither the Peace which his spirit hath in trouble or with which it comes out of any trouble be Christ's Peace Discovered in a Sermon Joh. 16. 33. By John Collings M. A. Preacher of Gods word in Norwich Joh. 14. 1. Let not your hearts be troubled you believe in God believe also in me London Printed for R. Tomlins 1649 To the Right Honourable the Lady Katharine Courteen Grace Mercy and true Peace Madam WHen this Sermon was first preach'd your Honour was pleased to entitle your selfe to it conceiving it which indeed was composed for my selfe to have been prepared and suted to the temper of your Ladiships spirit at that time So farre my Master onoured me that day as to doe him a double work with the same hand Truly Madam it was a salve provided for my owne use and not intended further than for my friends in that assembly where first I published it and accordingly was laid up in my closet till I brought it forth privately for the use of some other noble friends who were better able then my selfe to judge of the efficacy of it having received from some of them a probatum est and God having made it acceptable and in their estimation more usefull than my own low opinion of the workman's pains in it conceived it They were pleased to desire the recent which to spare my owne paines in transcribing it was the onely cause of my least thoughts of the publication of it Truly Madam in these unhappy times wherein the Presse is become such a prostitute I think I may easily be excused of my ambition to have this or any other worthlesse notes of mine come under it To abate the noise of many things in Print which believe it sounds not at all sweet in my eares I have desired it should be added to some former Sermons which before were in the Printers hands in which also I satisfied but his desires in denying my selfe in my owne But to those worthlesse precedent pieces it comes in a fit place The first of the Sermons tels us what is the state of the Elect by nature The second what is their estate in Christ and describes their way of Restauration The third points out their duty as redeemed ones to lean upon their beloved The fourth minds them of the Saints great duty of selfe-denyall Now in regard that the soule reconciled to God may bee sometimes saying where is my God become and as there is none lives and sins not so none shall live but at one time or other shall meet with trouble I have added this to the other in which I have endeavoured to discover to a Christian how hee may recover his quiet and in the midst of those troubles which in the world hee shall bee sure to meet with find that peace which passeth all understanding The first of these Sermons shews us our originall want of peace being not reconciled to God The second describes our Peace-maker and his severall acts both of purchase and application by which he both made peace for his elect in generall and applies it to each of them in particular The third discovers the instrument and directs the soul in the particular use of Faith which is the instrument to convey this peace to the soule upon all occasions The fourth will teach the soule how to keep its peace And this in case the soule hath lost its peace and the spirit of the Christian bee over whelmed with trouble wil in some measure direct him how to find his peace and how to come out of trouble by the hand of Christ Madam this is a great Gospell mystery It is a subject that deserved a more learned pen and one more experienced in the wayes of God to have discussed and resolved it than that poore worthlesse creature who hath undertaken it That in the world the Saints must look for trouble your Honour knowes I believe by as sad experiences as most of those that tread the wayes of God That in the midst of these troubles in Christ the soule of the Christian may have peace This Text and Sermon Madam I trust wil sufficiently make good both by generall proofe and particular demonstrations In troubles to have peace is no