worketh one way or other if not to life it will be unto death it is sharper then a two-edged sword which cuts on both sides for the hardning or converting of the sinner if a man believe and obey it it is life to him it brings about his good and safetie if not it falleth a working also to augment his naturall blindnesse hardnesse and to binde him guiltie unto judgement it alwaies helpeth or hurteth the hearer Therefore you shall do well to observe what sort of working it hath upon you that so you may be framed to the better by it Observe under which effect of it you lie is it a savour of life or of death to you For your Humiliation and to break the heart to repentance I will give foure Convictions whereby it may appeare to your owne conscience that it is a dead unsavorie unfruitfull thing unto you that you never yet did rellish any thing of life in it 1 The first is Because you take so little delight in it and so little paines about it for 't is the propertie of every blessed man to delight in the law of God to meditate in it to walk in it both day and night Ps 1.1 2. My delight and my counsellonrs Ps 119.24 How doth his soule break out in holy longings and love to the law of God And also to take paines for this bread of life the Queene of the South came from the uttermost parts of the earth to heare the wisdome of Solomon Mat 12.42 Wheresoever the carkasse is thither will the Eagles be gathered together As Eagles by a naturall instinct flie to their food so where Christ is preached believers by the motion of the spirit will resort to him Can yee tast honie and no sweetnesse in it Can yee want bread take no paines for it Take us and all we have for Bread said they to Joseph you labour for meat that perisheth because there 's life in it so would you after the meat that endureth to eternall life if yee did rellish it Joh. 6.27 Labour not for meat which perisheth but for that meat which endureth unto everlasting life that is labour more for eternall life O what a deale of contriving sweating of unwearied diligence to raise an estate to raise posteritie to enlarge possessions to live And yet how it shall goe with you and how you shall live eternally did did never put you to the trouble of one houre 's serious consideration or paines God is our chiefe good and all our happinesse consists in his love therefore it should be valued and sought above all things The very businesse we have in this world is to glorifie God and to provide for a better life And yet how little doe you set by the meanes of life You will not be at the paines to acquaint your selves or familie with the doctrine of salvationâ— I cannot perswade you to read the Bible and other good books or to learne the grounds of Religion in some Catechisme or to sanctisie the Lord's day in holy exercises of prayer selfe-examination Hearing the word Nay with much coldnesse do you come to the congregation These things are burdensome irksome unsavorie to you you finde no life in this holy course and why Because you are dead soules Let me speake unto you Husbandmen Tradesmen and Labourers consider your waies and your daies spent in toyle and labour up to worke early there 's much to be done in the mornings no time in the evenings the head is heavie unfit for spirituall matters The Sabbath is your day God in mercy provided it for your rest for your soules refreshing also yet that day is too much from your worldly businesse In the morning goe see such a piece of ground or such a parcell of sheep or such a customer then to Church if time be left poore soules what doe you thinke Is this to delight in the word O how little doe you set by heaven If you did but take halfe so much paines and delight for heaven as for the world I should think you did finde some spirituall life in the word I speake to you Careles daughters perhaps once in the day you give us the hearing and stay at home the other part you trifle away the Sabbath-mornings about Children you spend idly as much time as your necessary affaires of house require therefore yee cannot come to Church perhaps in the afternoone yee have some Cloaths to mend or starch This providing for and trimming of the body is your Sabbath-daie's worke as if you were borne to be drudges and poore and so to the grave O what a fearefull spirit of slumber is upon our people Not more ignorant earthly-minded in any parish there is no signe that you rellish the Ministrie of the word as a word of life you taste no such thing in it all your carriage savours of death if you had tasted life in it you would have love to it and thinke nothing too much that you could possibly doe You would have zeale to rouze you and faith like the spring in a watch to set all the wheeles of your soules agoing The zeale of thy house hath even eaten me up Conclusion I conclude with that of Heb. 12.16 Looke diligently least there be any Fornicator or prophane person as Esau who for one morsell of meat sold his Brith-right He rellished good in the morsell of meat none in his Birth-right Esau must have food what with the losse of his Birth-right The Constant call of the Scripture is Strive to enter in at the straight gate Work out your salvation with feare and trembling Walk precisely not as fooles but as wise Conforme your selves not to this present world The judgement of the carnall world is otherwise These rules are too strict and precise if we live by them we were as good goe out of the world O are yee wiser then all the world Shall I make myselfe a laughing-stock to the world Nay but will you be wiser then God 2 Cor. 2 16. THe third Conviction followes whereby it may appeare to your consciences that hetherto the Gospell hath been but a dead and unsavorie thing upon your spirits and that is by the little account of any spirituall good received by all that you heare it hath left dead hearts dead unrenued affections under an outside profession you have not felt the experience of the things taught and heard you doe not understand it feelingly it affects not it alters not the judgement nor affections There is a twofold knowledge of matters in Religion the one is by rule the other is by proofe triall or experience the one is gotten out of the letter of the Scripture only so men have it but by rule the other is learout ofâ—â— the scripture too but it is felt to be the sword of the spirit for the bettering of us As in all trades and sciences there is a knowledge which one getteth by rule and instruction
and not to another Remarkable to this purpose is that Rom. 11.7 But the Election hath obtained it The question is propounded vers 1. Hath God cast away his people No He proves it first in himselfe I am a Jew therefore all are not cast away Secondly God hath not cast away his people whom he foreknew What then how stands the matter Why this is the conclusion the election hath obtained it the rest were blinded the elect have a preeminence above the rest the God of grace doth shine into their hearts the light of the knowledge of the glory of God in the face of Jesus Christ But the God of the world hath blinded the minds of them that believe not least the light of the glorious gospell of Christ who is the image of God should shine unto them 2 Cor. 4.4.6 Reason 2 Of the event per accidens occasionally it provesa savour of death to some Quest Now let us consider what those occasions are or what those distempers are in the parties themselves seeing the difference cannot be in the ordinance it selfe which is the same to both it must be sought elsewhere Answer 1 The Gospell therefore proves a savour of death First sometimes on the Ministers part when they doe not deale faithfully when by flatteries they say to the soules that shall die yee shall live This the Lord complaines of Jer. 6.14 They dealt falsely they healed the hurt of the daughter of my people slightly saying Peace peace when there was no peace Thus it comes to passe that the poore soule is hardned when men preach the free grace of God and mercy without laying before people the conditions whereupon mercy is promised when we promise them life and doe not presse upon them the necessitie of holy walking in the path of life mercy without repentance People must be sound in repentance in faith in puritie of conscience else we can promise them no peace of conscience we must put a difference betweene pretious and vile Jer. 15.19 We must not preach as if all alike should be saved as if the outward ordinances and communion therein were sufficient unlesse yee be circumcised in the heart as well as in the flesh baptized with the spirit inwardly called really converted c. Ye cannot enter into the kingdome of heaven we must deale clearely in this point else we delude the people Wee must tell you that 't is not all your moralities nor all your civilities nor all your formalities in prayer and comming to Church that makes a sound Christian yee must be humbled brought into covenant with Christ whatsoever is short of regeneration is short of salvation Thus Mat. 7.22 profession of Christ's name will not serve the turne A distinguishing Ministry is the savory saving Ministry which lets you see in what state you are whether in nature or in Grace Sheepe or Goates c. A promiscuous preaching of Christ's mercy to all without any other distinguishing markes doth cause a mis-application of the Gospell men that are sons of death thinke themselves Children of life Poore souls are blinded to their destruction through Ministers fault we must not warrant repentance to be true without faith nor faith to be true in any that see not their cursed state in nature that feele not their need of faith by reason of sin and misery Nor can we warrant faith in any Body that is not become a new Creature and the new-borne desire to grow by the sincere milke of the word c. The Gospell preaching mercy to the Lumpe is a truth But that word must be rightly divided and mercy applyed to whom it is promised On the peoples part foure waies 1. By reason of their carelesnesse customarinesse in religion not Examining Trying and Applying to themselves in particular the markes and truths deliver'd when the faithfull Ministers shew the world how their sins are pardoned and how they must get into the Covenant of Grace to have their deadly woe removed people doe not marke it nor take paines about it but esteeme of it as a light matter as if God were beholding to them for hearing the Gospel of Salvation This Customarinesse you discover by carelesnesse in hearing and after hearing some lay them to sleepe others play with their Children others place themselves out of hearing c. people plainly shew that they come not as people that are to deale in matters of salvation and damnation If our Gospell be hid 't is hid to them that are lost the light thereof shines cleare but the fault is in your selves you are content to be blindfolded and holden back from so great a treasure as is cōmunicated in the Gospell O Is it not a sad thing and yet too true that in many houses not one of the familie knowes himselfe to be saved All such saving knowledge is a mysterie to them you think you have repented because you have sorrowed for some particular sin and that you have faith because you hold some doctrines of faith the Divels doe the same But how to know your selves to be the elect of God though it be clearly laid forth by your Ministers yet that heavenly truth is not understood because you are not carefull to trie your selves and to prove your estate to be good All is but a dead and unsavorie thing upon your spirits Whereas the conscionable hearer doth finde spirituall life in such distinguishing truths he is comforted and quickned finding his name to be written in the book of God 2 Secondly it proves a deadly savour to you by reason of the discontent pride selfe-love and contentiousnesse of your spirits that will not endure to be reproved or searched you stumble at the word through disobedience be angry with that which should doe you most good quarrell at the Light Now when people be thus settled on their Lees when they have such stumbling-blocks of iniquitie in their hearts now I say that word which brings life to others brings death to you you see no good in it As if you stir a dunghill it stinks the worse so if you rake in a fowle heart the mud and filth that 's in it doth arise and corruption works the more O what reasonings and sidings with sin and Satan ô what anger and opposition against the Light Sin taking occasion by the Commandement saies Paul wrought in me all maner of concupiscence Rom. 7.8 The Law did put no evill motion into his heart but wrought that is did stir it up it was there before it set corruption aworke If the word doe not prevaile to subdue and purge out corruption then it stirs it up and sets it a working and so proves a savour of death to you Whereas the same doctrines reproofes and searching trialls to the saved ones do yeeld a savour of life Good is the word of the Lord I am vile I am uncleane thy word is truth Hic ure hic seca ut in aeternum parcas Let thy word cut
is a Reprobate noe man can know it by himselfe because thy present sins are not above God's Grace God is above thy naughty heart and therefore we preach the Gospell of salvation to men as sinners not as elect or reprobate to all sinners without exception we bid them come to Christ and he will heale them We challenâ—ge all the world to name one man or woman that ever repented in vaine and praied or sought God in vaine It is a dangerous temptation of the Devill in stead of obeying the Gospell to be inquisitive in the first place whether we be elected or not obey and thou art Elected 1 Th 1.4 5 6. Knowing brethren beloved your election of God for our Gospell came not unto you in word onely but in power and in the holy Ghost and in much assurance as ye know what c. Therefore art thou a sinner then Reason thus Jesus Christ came into the world to save sinners the cheife of sinners Preach this Gospell to every Creature that every creature may have a ground to believe and live for who soever commeth unto him he will in noe wise cast off Reason thus The Lord freely offereth mercy if I will but forsake my sins He assures me that if I seeke strive I shall not seek in vaine that he awaites that he may be mercifull unto me that where the meanes are used the end will be obtained Blessed arge they that hungre thirst after righteousnesse Praying Preaching and seeking are not in vaine for every one that seeketh findeth Luk. 11.9.10 Aske and it shall be given unto you seeke and yee shall find c. It was a good saying of Sarah Wight to a Gentlewoman in spirituall distresse goe say to God heale me I have sinned heale my backslidings Oh but I am no better for saying it when I have no heart nor spirit to pray yet quoth Sarah Wight Say it though you be not better because God bids you say it Say it and say it againe till he heale you it may be he will come in when you say it if you can but say it with your lips the everlasting Armes of God can reach you when you cannot reach him wee must looke at God's revealed will that we should pray and waite on him in his waies Peter bid Simon Magus Pray In preaching the Gospell light motion and power goes out to all which they that resist perish not because they could not beleive but because they resist and refuse to obey What greater encouragement to holinesse and to duty to study of piety and Christian endeavours after Grace This they do savour that are saved Instance 2 The doctrine of free grace redemption is a savour of death to some it hardens them to securitie Thus some infer upon it Christ hath done all we must not thinke to be saved by duties or by ordinances by humbling our selves c. that 's legall Therefore others say the Gospell offers mercy to all sinners at all times What of that Therefore there 's time enough to come in and be saved This is a deadly inference too an inference of death to thee But the saved ones gather life of it O here 's comfort for me I may freely come to God accept of peace and be one with him I will not cast away his mercie I will not put a scorne upon his offer of reconciliation Christ hath done all that a Christ or a Mediatour ought to doe both for purchasing and applying salvation to me I must now doe what a sinner's part is namely to accept of it to humble himselfe and pray obey him and live to him that gave himselfe for me Christs part is to give bestow the graces of faith repentance and humiliation But it is the sinner's part to exercise them Free-grace does not set the heart at libertie to lusts In the doctrine of free-grace redemption by Christ God hath this purpose and aime namely to shew a visible ground upon which all humbled sinners might accept of peace And likewise that there might be a visible rule of rejecting all that wilfully contemne their owne peace The doctrine of free will The Gospell teacheth that we are dead in sinnes and trespasses unable to raise our selves to spirituall life And that it is the spirituall grace of God by which we are converted and raised This yeelds to some a deadly inference therefore in vaine is the use of meanes urged and people leave all to God in a brutish way saying as it pleaseth God it is God that must doe it for us we have no power of our selves c. This is a deadly inference it slaies many a soule Whereas in other affaires we reason quite contrary I am sicke and cannot help my selfe therefore I will goe to the Physitian cannot read nor write therefore I will goe to schoole to be taught I cannot tell how to make a garment tto till the ground c. Therefore what shall I say I must refer all to God nay but therefore I will get the skill c. The saved ones will make other conclusions from such doctrines because we have no strength no help on earth therefore I will to my prayers to the ordinances to get help from heaven Thus it is with Gods ordinances and the pretious truths thereofas with physick it is given for the Patients good but many times through the distemper of his body it doth him hurt Thus wholsome doctrine through mens perverse reasonings doth turne to their destruction through those false hardning inferences is a savour of death Beware least the Lord be once provoked to give up obstinate ones to their own hearts lusts permitting them to dash against Christ and other meanes of eternall life and so through his just judgement they be blinded to their endlesse miserie and mischiefe as Ps 81.11 12. But my people would not hearken to my voice and Israel would none of me so I gave them up to their owne hearts lusts and they walked in their own counselles So Joh. 9.39 For judgement I am come into the world that they which see might be made blinde wretched sinners who acknowledge their owne ignorance they shall see But they which think they are wise too wise to be taught they shall be delivered up to the blindnesse of their own hearts Which made an Ancient say They that have despised God's inviting will shall feele his revenging will Vse 1 Goe home consider how 't is with you if the Ministrie have proved a savour of life to any of you praise his mercy for it it proceeded from the father of lights But if a dead thing and unsavorie upon your spirits blame your selves search and you shall finde that some of the forementioned distempers have been the occasion theerof Goe over the particulars Through your own fault it is that the word of life yeelds no lively savour to your soules c. Signe 2 For conviction and humiliation Look to it the word
THREE SERMONS PREACHED AT SHERBORNE IN DORSETSHIRE By WILLIAM LYFORD B. D. Being his last SERMONS Upon these words 2 Cor. 2.15 16. For we are unto God a sweet savour c. ACADEMIA OXONIESIS OXFORD Printed by H. HALL Printer to the University for EDVVARD FORREST 1654. 2. COR. 2.15 16. For we are unto God a sweet savour c. TWo parts of Chap. 1. Shewing the causes of his Indulgence towards that excommunicate person giving order for his reception into Fellowship upon his repentance testified 2. The successe of his Ministry v. 14. Now thanks be to God c. The praise and glory of the successe of our Ministrie is to be ascribed to God alone he causeth us to triumph q. d. notwithstanding al the oppositiōs we meet with all yet God giveth us the conquest where-ever we preach the Gospel all Countries are brought into subjection to the obedience of the faith he manifesteth the savour q. d. the doctrine of the Gospell is a sweet perfume blowne about with the Breath of the Apostles preaching into all parts of the world and doth sweeten and season them with saving knowledge q. d. God never placeth the faithful ministry of the Gospell in any place but he useth to make it savorie and fruitfull unto some in every place some were seasoned with it Ob. If so why then doe so many in every place reject the Gospell as an odious thing You stinke in the nostrills of some and are counted as the filth of the world Sol True unto some men we are so but yet unto God in his esteeme and account of us we are a sweet savour of Christ the knowledge of Jesus Christ spread abroad by us is pleasing to God though not salvificall to all q. d. we are a sweet savour of Christ we are pleasing gratefull and delightfull to God because by us is sent abroad the sweet savour of Christ the knowledge of his sweet mercy and grace to the corrupt world to save filthy sinners that lay rotting and stinking in their sinnes v. 16. This sweet doctrine is indifferently preacht to all but it worketh in a very different manner for as much as being received by beleevers it produceth in them life and salvation but being rejected by unbeleevers it sealeth up their condemnation it is a killing word to them Wee preach Christ a Saviour for to know him it is eternall life but to them that disobey him a Judge To some Christ preached is the power of God and the wisdome of God To others he is foolish nesse his Gospell is unsavorie a dead thing To the one sort he is a savour of life i. a vitall savour of spirituall life to life eternall of spirituall death unto death eternall to the other In the words 3. 1. the nature of the Gospell a sweet savour 2. The esteem that God hath of his Ministerie they are unto him a sweet savour for their works sake 3. The power of the Gospell it is unto life or unto death the one is effectus per se that which comes from it in its own nature the other per accidens that which follows upon the neglect contempt of 4. The difficultie of this calling who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient he remoues from himselfe the suspicion of arrogancie for neither he nor they are sufficient Foure doctrines First a sound Ministerie is a savorie Ministerie it sends forth a sweet savour of Christ to perfume the world or The Gospell Purely preached brings with it a sweet smell savour to the soules of God's elect Second doctrine The faithfull Ministers of Christ are well pleasing as a sweet smelling savour unto God both in them that be saved in them that perish God esteemes so of them however the successe be Third doctrine The same Ministery and the same doctrine preacht indifferently to all hath not the same effects in all It is to some a doctrine of life and salvation it hath â spirituall savour and rellish but to others it is a deadly savour it does thē no good Fourth doctrine Men are to be reckned in a state of life or death of perishing or being saved according as they doe or doe not receive the savour and rellish the doctrine of our ministerie of the Gospell for so the persons are here distributed I made choyce of this Text because from hence ariseth the fountaine of your everlasting weale or woe from peoples respect or disrespect to this ordinance I thinke you are glad to see me now But your aymes upon me should be spirituall for spirituall good What the issue will be God knowes if he hath more work for me he will restore me to his house and make you more diligent hearers that so both may rejoyce together First doctrine A sound Ministrie sends forth a sweet savour The Breath of the Gospell is a sweet odour or smell and God's faithfull Ministers are they that carry it blow it abroad to perfume season the soules of sinners that ly stinking in their sins and in a state of condemnation Ministers are in regard of their necessitie and utilitie or benefit to the world compared to light to shine to them that fit in darknesse to salt to season and preserve from putrifying and in this place to a sweet perfume to make the men of earth to savour of Christ of Religion of Heaven And that for two Reasons First Reason Because they open the mystery and riches of God's grace in Christ to lost and undone mankinde Mary Magdalen brought a Box of ointment of Spiknard very pretious And she brake the Box and poured it on Christ's head and the house was filled Mark 14.3 Joh 12.3 Christ himselfe is like that Box the Ministers open it the Treasures of wisdome and mercy that be in Christ and poure it on your heads the whole house where they preach is filled with the odour thereof you carry the sent of it upon you all the weeke after yea as long as you live Thus Cant. 1.3 Christ is compared to rich oyntments because of the savour of thy good ointments Christ was filled with all Graces anointed with the holy Ghost and Power the savour of these ointments is smelt when the Gospell preached is perceived by sense or judgement for by smell or savours is meant knowledge by sense and feeling It followes Thy name is as ointment powred forth Christ's name is by interpretation Anointed By his name is meant the doctrine of his grace the law of faith and the preaching of that grace is called the Bearing of Christ's name before the Gentiles Acts 9.15 That 's the pouring forth of that ointment Therefore doe the Virgins love thee that is They that bee chosen of God and faithfull who serve God with chast and pure mindes and are not tainted with the common pollutions of the world These love Christ they follow him they are taken with the odour of his pretious ointments which they perceive sensible to revive
unto thee now at last Is not my Gospell worth thy Tenths Thou owest to thy Minister even thy selfe also Philem. v. 19. and dost thou begrudge them of thy Temporalls O England art thou become a land of Gadarens that to save thy Tithes wilt send away thy Preachers Is thy soule worth no more then the price of these perishing things Consider what the change will be hast thou forgot thy blessed Sabaths and the fruitfull solemnities of them thy comfortable Communion with God in the Sacraments in prayer and praise Would it not be a sad time to see a famine not of Bread but of hearing the word of the Lord To see the songs and solemnities of the Temple turned into howlings To see those holy and beautifull houses where our Fathers praised God to be burnt with fire and all our pleasant things to be laid waste Esa 64.11 It was the Churche's complaint there what is it an honour to thee that thy Ministers be of the basest of thy people To starve them that feed thee yea that spend themselves to feed thee Will it not be griefe of heart to see the Candlesticke without a light The Table without Bread That there be neither Light nor Food in the house of God God be mercifull to an unthankfull people O our God however it shall please thee to afflict us doe not take thy Gospell from us Though thou dost feed us with Bread and Water of Affliction yet let not our Pastors bee hid in a corner but let our eyes see our Teachers and our hearts heare the secret voice of the Spirit accompanying it This is the good way walk in it And according to thy good promise be with thy holy ones to the end of the world Let the blessing of Levi rest upon their heads Deut. 33.8 10 11. FINIS 2. Cor. 2.16 To the one a Savour of c. A Savour of death unto death that is a deadly savour an occasion of their farther hardning and impenitencie The Gospell is to them a dead unsavourie thing they gather poison out of the word of life To the other sort a Savour of life that is It is a quickning word they feele some life in it and this vitall Savour is unto life eternall It follows Doctrine 3 The same Minister and the same doctrine preacht indifferently to all hath not the same effects in all It worketh in a far different manner To the one it is savorie and fruitfull unto life To the other it is odious irksome and unsavorie unfruitfull and an occasion of their farther hardning it yeelds death unto them Even as the same sun doth harden the clay and melt the wax And as the same Star is to some a morning-Star bringing light and day to others an evening-star bringing darknesse night So the Gospell is a comfort to some a terrour to others bringing light and life to some to others darknesse and death Proofs 1 Cor. 1.23 24. We preach Christ crucified to the Jewes a stumbling-blocke to the Greeks foolishnes But unto them which are called both Jew and Greeke Christ the power of God and wisdome of God The Jews seek after signes they see Christ crucified through weaknesse therefore they stumble at him The Greeks seek after wisdome arguments of reason they discourse of sin and salvation and the life to come according to their wit and Philosophicall Principles T is foolishnesse to tell them of Justification by a condemned person Againe 1. Pet. 2.7 I lay in Sion a chiefe corner-stone But there be different opinions of him and accordingly different manners of receiving him to some he is pretious nothing so pretious as Christ nothing so honoured as Christ nothing so deare To the other he is set aside as a vessell of no use yea he is unto them a Rock of offence they dash against him and perish the one believe on him and are not confounded to the other he is a rock of offence to their fall and ruine through their owne disobedient hearts And thus Simeon said of Christ Luk. 2.34 That Christ is set for the rising and falling of many in Israel Some that stand in high esteeme in the Church shall fall others that be low shall be raised comforted one proofe more Act. 13.48 Paul's hearers some speake against the things which were spoken by Paul But as many as weâ—re ordained to life believed God who hath ordained the end eternall life hath prepared the meanes and makes the same effectuall to some which are not to others From this his place it 's cleare that when severall persons here the same Sermon see the same miracles enjoy the same word of life yet to so it proves a savour of life c. 1. The one is effectus per se the proper effect of the Gospell the other per accidens through the frowardnesse of them that heare it 2. These places shew what Christ and the word preached are occasionally to some men through their voluntary resisting against God and his ordinances And not what they are intentionally in God's purpose and thoughts when he first gave the Gospell He intended them for good though men pervert them to their hurt 2. Againe it is a deadly savour not as if the Gospell of its owne nature breathed out death to any for it is the ministry of life 2 Cor. 3.6 7. and the Power of God to salvation but by reason that impenitent sinners will not be healed they set themselves against it and so it turnes to their condemnation Q. What 's the Reason of this different manner of working why life to some and death to others why not death to all A. The Answer must be divided for there is not one cause of both Of the event perse which is unto life there is one cause of the event per accidens which is unto death there is another cause The Reason of the event perse is God's grace which opens the heart and bows the will to embrace the word of life so amongst Pauls Hearers Act. 13.48 As many as were ordained to eternall life Believed ordaining to eternall life went before their believing So when the seaventie returned and told our Saviour what good successe their preaching had abroad whereas the Jews which heard Christ himselfe repented not Christ breaketh out into an admiration of God's love I thanke thee O Father of heaven and earth because thou hast hid these things from the wise and what doe we learne froÌ„ hence ' It does not goe by wit or learning for it was hid from the prudent and wise Nor yet by the excellency of the Preacher for Christ was greater then the Disciples yet their Ministry was of greater efficacy Where then lies the difference God was pleased to reveale those mysteries to Babes Even so because it seemed good in thy sight Mat. 11.25 26. with Luk. 10.20 21 To know these mysteries is the Guift of God and being a gift it is free for him to give it to one
only yet for want of experience when where how to buy sell plant c. he may decay and grow behind hand So the Christian hath not only the rule but the proofe of his knowledge how it hath been effectuall to assure him of his own salvation to change his heart to comfort to overcome temptations how good God is in his waies c. He is the true Christian indeed to the one it 's a dead to the other a lively savour As for example He that only reads in a booke that he is miserable by nature and what his soule stands in need of but never felt himselfe miserable nor felt his severall wants is dead while he liveth He that reads in a book or heares in a Sermon what repentance is what the cleansing of the heart is what striving of the spirit against the flesh is c. But never felt his owne heart purged his owne conscience stricken with feares c. This man hath a rule but not the savour of life in the Gospell To read or heare of comforts is one thing to feele them in the conscience is another 'T is one thing to be of such a judgement in matters of religion to hold such and such principles to be right in his tenets and to hold that men must be religious 'T is another thing to be so to feel our unkindnesse to Christ our deadnesse of heart to him our pantings and longings after Christ A man by the light of Scripture may confesse that God is the best portion that he that enjoyes God hath all that all earthly things are perishing contentments yet will not for Gods sake for conscience sake forsakeany thing This man's judgement saies that God is our chiefe God but his heart and affections never said so But he that can take up a Crosse to follow Christ deny himselfe cut off a right hand for righteousnesse sake he saies indeed and in heart God is my portion God is my chiefe good The savour of Christ's knowledge doth import a sensitive expeperimentall feeling knowledge such as we have of fire that it is hot of honie that it is sweet c. Taste sweetnesse in obedience Conviction 4 Look what it is that does most affect thee in a Sermon What matter what manner of preaching There is much to be discerned by mens praises or dispraises liking or disliking in this kinde Imagine a carnall and spirituall hearer conferring about a Sermon was it a good Sermon Yes What was the doctrine What was the reason what have you learnt by it My memory is short A good sermon and you get no good by it What did most affect you O'twas a deep sermon He did handle the Antinomians notably or he did worthily confute the errours of the times What else did you like His manner of deliverie it was delivered in good language a good stile and I like it well to have good matter cloathed in a good dresse Yea but what was there of Christ in it that might cleanse the heart bring one into pardon of sin crucifie your lusts build you up in holinesse make you sound in repentance Yes it was a morall good sermon O but said the spirituall man may not you heare such preaching all daies of your life and yet be never the wiser for your salvation If you savour that which is but the naturall frothy part that which is least worthy of notice in that work are yee not carnall if you commend and love that which you least understand and be pleased best with that which doth tickle the eare and not rectifie the conscience are yee not carnall your carnall judgement in this point bewraies that the Ministrie is not a Ministrie of life and power to thee but of forme and moralitie of good order that it has not carried you beyond placing your religion in Baptisme in Church Constitutions in outward garbs and the smaller matters or bark of religion your soules all the while being unacquainted with the essentialls of Religion in power puritie in joy in righteousnesse in peace in assurance of salvation Whereas for the matter that sermon is best wherein we manifest the truth and commend our selves to the consciences of men in the sight of God 2 Cor. 4.2 And for the manner that is best which is set forth not in the enticing words of man's wisdome but in demonstration of the spirit and power 1 Cor. 2.3 It is a curse to have the Gospell in a strange tongue and so in a stile frame of words not easily understood by the people 1 Cor. 14 9. Except yee utter words easie to be understood how shall it be knowne what is spoken For yee shall speake into the ayre The Apostle doth reprove their carnall judgement in this point because they so much admired the gift of tongues ver 20 21. It s a childish thing to be delighted with words ver 21. It is a judgement to have the Gospell in a way not understood it is a signe God is not pleased to make the same a meanes of conversion And therefore forasmuch as God doth make use of languages and tongues for a punishment it is not fit matter of boasting or glorying 2 Carnall judgement Come we to their dispraises How doe you like the sermon I doe not like it 't was nothing but ordinary matter yea scarce fit for a Sermon he reproves such petty faults as sleeping and playing with children and dressing our selves c. There 's nothing of study of learning in it He may preach after that rate all day long c. 'T is dead and unsavorie matter Well view it againe such matter was delivered upon what occasion Why his doctrine from the Text was that many heare the word to their hardning and what think you is it not true Yes goe on what kinde of hearers were they that did so Why they were the sloathfull carelesse customary hearers that doe not examine and apply the Truths taught or else heare it as an exercise of wit or else be offended at the reproofes c. And what think you of it Is not all this true Did he not prove it Yes there is spirituall matter in it much morall evill and danger discovered not so much in the action as in the heart Res parva magnum indicium others see spirit and life in that matter an evill heart of unbeliefe to lie at the bottome if you doe compare the doctrine with the reproofes and your soules with both you will be found to be in a wrong course you will be guided into a saving way to walke in all well pleasing before God In their counsell you will finde mercy and peace their paths are paths of peace to deliver you from death You cannot slight Note nor deride religion and yet at the same time live under the saving operation of the word The fourth doctrine followes to the one-to the other But to which of these is it a savour of life
to which of death In them that are saved we are a sweet savour of God unto life in them that perish a savour of death Doctrine 4 Men are to be reckned in a state of being saved or of perishing according as they doe or doe not receive the Ministry of the Gospell according as it is savorie and fruitfull and good unto them or a dead and unsavorie thing upon their spirits so are the persons here distributed God is glorified and our Ministry accepted both when people perish and when they are converted Unto the saved ones we are a savour of life to the other a savour of death and an occasion of their hardning Joh 8.46.47 If I say the truth why doe you not believeme He that is of God heareth Gods words yee therefore heare them not because yee are not of God Here our Saviour distinguisheth them that be of God from them that be not by their different respect and relish of God's word they that are of God and led by his spirit will hearken endeavour to doe his will the rest who are not of God but of Satan hate and resist the truth So doth Christ mark out his own sheep Joh. 10.27 My sheep heare my voice and follow me and I know them and give unto them eternall life So Mat. 7.24 26. He compares his hearers to wise and foolish builders of their owne salvation the one who heareth and doth them is blessed is safe from danger Blessed are they that heare the word and keep it When people rellish life in it they are in the rank of blessed and saved ones when they remaine dead under it hardned in their sins it is a sad fore-runner of their everlasting destruction How can this be so sure an evidence of life and death seeing Hypocrites goe far yea doe all in this kinde that a sound Christian may doe They may doe much as Herod did to John Baptist and Ezekiel's hearers cap. 33. 31. But herein they fall short they doe not yeeld the word a sincere universall respect obedience they heare but doe it not they heare are offended at the word It is the honest heart that heares brings forth fruit with patience an hypocrite may do much but he cannot do this he may make many prayers heare many sermons use fasting cleave to the best side approve of a sound ministrie forsake scandalous sins and be reformed in some measure by the word c. Yet this he cannot doe he cannot with an honest heart bring forth fruit with patience he doth not in all things give the word a divine power over his heart he cannot yeeld universall obedience thereto out of love to God Therefore slight not this doctrine the power of it expressed in your consciences will witnesse your soundnesse true fellowship with Jesus Christ against all temptations Ps 119.161 My heart stands in awe of God's word you dare not resist any truth that yee heare but you will yeeld unto it make conscience of it desire and endeavour to obey it and put it in practise This I say will witnesse with you and for you 1. Th. 1.5 For the Gospell came not unto you in word only but also in power Of Exhortation Therefore come to the Ministrie as to an ordinance wherein life and death are sealed Take these Motives You must live for ever in heaven or in hell and the question must be resolved upon our obeying or not obeying the Gospell Therefore bethinke thy selfe what thou wert best to doe Is not heaven worth all the sins which the word would crucifie in thee And will thy unsubdu'd lusts and the pleasure thereof make amends for all the torments which the disobedient are sure to endure in hell Is thy conscience convinced of this truth If it be how darest thou now goe on in thy common carelesse course against the light of the word in thy own conscience How darest thou live as loosely heare as carelesly Spend the Sabbath as profanely slubber over the worship and service of God as slightly as formerly thou hast done To have this question resolved on thy side me thinkes thy heart should breake through all oppositions scornes and temptations and forthwith set thy selfe wholly about the worke and to cast off every weight and with full resolution of heart to lay thy soule at the feet of Christ and his Ministrie and say Lord here I am what wilt thou have me to doe Doe with my heart and mould it to thine owne minde will Motive 2 Consider the terrour of the Lord against all wilfull people that despise the savour of life depart from mee yee workers of iniquitie into the place of torments you know the Sodomites are in an ill case in hell yet it shall be more tolerable for Sodom then for thee they sinned against the light of nature thou against the light of the Gospell they against the Law thou against the Remedie against the mercy of a Redeemer Heb. 10.29 Of how much serer punishment suppose ye shall he be thought worthy who hath troden under foot the blood of the covenant c. Woe to poore sinners for their madnesse against their own soules Consider your case art thou able to beare the wrath of God for ever When he shall come in flames of fire taking vengeance on them that know him not and obey not the Gospell of his Son 2. Thes 2.10 Thou canst not endure the voice of the Cock of a poore Minister that awakens thy conscience How then wilt thou endure the voice of the Trumpet Arise yee dead and come to judgement Death is terrible sicknesse is painfull thou canst not endure thy finger in the fire one houre how then wilt thou endure everlasting fire The tooth-ake the stone the Gout make thee roar and cry out O Lord help me the torments of hell made Dives cry out Send Lazarus to dip the tip of his finger in water to coole my tongue you that will cry out then pity pity a poore tormented soul should doe well to pity your selves now when we cry out unto you to pitty your own soules if thou wilt be entreated to pity thy selfe thouwilt need no man's pity then but here 's your misery our infelicitie you will not believe your own miserie you will not believe our report if you did believe it you would soone cast away every sin that hangeth on so fast you would no longer stand off but deliver up your soules into Christ's doctrine to be transformed renued and moulded by it you would presently enter into a strict covenant with God to be his people you would never content your selves with a cold formall livelesse profession but labour for the life of grace and that too while the day of grace doth last Heb. 3.14 Motive 3 It will torment you one day to remember what yee have lost what blessed opportunities which cannot be recalled to remember how eagerly the world was pursued when your salvation lay at stake if you had spent but one of those yeares to get the knowledge of Christ unto unfeined conversion you had been for ever happy whereas now your miserie is past recoverie and all through your owne fault and doings It will cut you to remember how often did the Minister call upon me how faine would he have had me to be saved to be converted and escape these torments but I would not I counted him mine enimie I made a jest of his compassionate beseechings when he told me 't was not well with me and shewed me my own heart I thought him too busie with other mens estates though he were more willing to save me then I my selfe to be saved How fresh will these things come into thy minde gnaw thy heart like a worme thou wilt be a terrour to thy selfe What will yee doe now upon these Motives resolve for life before God take you away in his wrath FINIS