beget love to God Father and Christ If there be any spark of love it will inkindle into a flame of Serapicall affections David professeth Psal 18. 1. I will love thee O Lord my strength 4. This should beget love to the Brethren Joh. 13. 35. By 4. Gods love to us should cause us to love our brethren this shall all men know that yee are my disciples if yee love one another 1 Joh. 3. 14. We know that we have passed from death to life because we love the brethren 1 Joh. 4. 21. And this commandment have we from him that he who loveth God loveth his brother also 5. We should place our love where God placeth his and our 5. love where God loveth hatred where he placeth his hatred God loveth holinesse holy people holy Ordinances so should we God hateth every sinne so should we Psalm 97. 10. Yee that love the Lord hate evill 6. We should be often inquiring whether we be of the number 6. Enquire whether thou hast interest in Christs speciall love Vse 4. For Consolation of those that have Interest in Christs speciall love for whom he died This we should frequently and seriously examine our hearts about as I gave some evidences before unto which I referre you The fourth and last Use is for comfort unto all those who have interest in this speciall love Their speciall Benefits are these 1. They are admitted to the Throne of Grace through Christ Benefit 1. They are admitted unto the throne of grace Eph. 2. 18. For through him we have both an accesse by one spirit unto the Father They are his favorites friends Jewells a Crown and Diadem of Glory and therefore they are exhorted to draw neare with full assurance of faith Heb. 4. 16. Let us therefore come boldly unto the Throne of Grace that we may obtaine mercy and find grace to help in time of need It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with freedome boldnesse or confidence 2. All things work together for their good Rom. 8. 28. And Benefit 2. All things worke together for their good we know that all things worke together for good to them that love God to them who are called according to his purpose They love God God loveth them and nothing shall be able to hinder God's love Their crosses hardships reproaches all shall conduce unto their good 3. They shall feele the benefit of this love unto all Eternity Heb. Benefit 3. They shall feele Christs love unto all Eternity 7. 25. Christ ever liveth to make Intercession for them Though Satan roare and men condemne yet the love of Christ will comfort thee against all Rom. 8. 33. Who shall lay any thing to the charge of Gods elect it is God that Justifieth Thy sinnes and corruption administer continuall matter of Humiliation and these will cost thee deare whilest thou art in the valley of Bacha but the time will come when there will be no more sighing for sinne Sorrow and sighing will flye away For there shall be no sorrow in heaven 4. This may Arme us with courage against feare of death Ben 4. Gods love armes us wth courage against fear of death Christ hath died and tooke away the sting Christ hath perfumed the grave He hath conquered sinne Satan lead captivity captive Therefore in doubts feares troubles inward and outward have recourse to this love of God in Christ and this will be a Cordiall a Salve for every sore The consideration of Gods love unto thy Soule will make thee undergoe hardships cheerefully kisse the Rod that beates thee Gods love manifested in Christ will make thee willing to live and willing to dye so that God may be glorified in thee and by thee For thou that hast Interest in this distinguishing love of God reconciled in Christ know to thy comfort that whether thou livest or whether thou dyest Jesus Christ will be unto thee in life and in death advantage THE REALL PROFESSOR OF CHRISTIANITY DISTINGUISED FROM THE NOMINALL 2 Tim 2. vers 19. And let every one that nameth the name of Christ depart from Iniquity THE Apostle in the precedent words gives advertisement Sermon 7. Preached at St. Marye's Oxon. July 24. 1659. concerning some notorious Hereticks such whose words eat as a canker or Gangren Their names are upon record to their eternall infamy V. 17. Their words will eat as doth a canker of whom is Hymeneus and Philetus And their Heresy likewise hath a brand upon it V. 18. Who concerning the truth have erred saying that the resurrection is past already and overthrow the faith of some * Allegoricam nescio quam resurrectionem fingendo Calv. in loc Calvin understands that they feigned an Allegoricall resurrection Estius and Gorrâ—n concurre in the same judgment and †Non suo tempore defuisse quâ—â—esurrectionem â—ortuorum manifeste annâ—â—tiatam in imagâ—â—ariam resurrectionem distorquerent Tertull. de Resurrectione carnis cap. 19. Tertullian is cited in his Book de resurrectione carnis cap. 19. In whose time there were not wanting some who did openly say that the Resurrection of the dead was imaginary The names of the men are Hymeneus and Philetus a Anuptiarum â—eo Hymeneus from the God of marriage b Nomen quasi Optatum Desideratum Hugo Grot. Philetus that is a name as it were desirable as some of the Learned observe Their doctrine and their mischievous consequences follow First For their doctrine an erroneous and hereticall tenet is there laid downe viz. That the resurrection is past already i. e. as Gorran and Estius produce the opinions of those times that the resurrection was compleated by Regeneration And * Completam ex mente istorum interpretantur resurrectionem in quotidiana animarum renovatione Aug Ep. 119 ad Januarium Augustine himselfe in Epist 119. unto Januarius fastens the same opinion upon them Or else they might incline to the opinion of Marcion that Notorious Heretick That there was no resurrection of the body but of the soule only 2. Secondly Let 's consider the great mischiefe of this opinion The Apostle tâ—llâ— us that their words eate as doth a Gangren The Gangren some assimilate to a Canker or a wolfe which spreadeth further and further to the consumption of the whole body The Originall as Hesichius observes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depascor †Gangraenam medici de carnosa parte inflammationis emortuâ intelligunt Scultet Scultetus saith that by Gangren Phisitians understand a fleshy and dead part of inflammation What further I shall say is this that as a Gangren frets the flesh runs thorough the blood and creepeth further and further till it infect the whole body so Heresies infect the whole man speedily mortally and uncurably Wherefore let not any make a slight matter of Error and Heresy and plead that every one should have liberty of judgment and that a Toleration of all sorts of opinions
Christ highest when we live to him and the life of Christ is fashioned in us when Christs image is stamp't upon our spirits when we square our lives according to the will of God when we set up Christ commander in chiefe in our soules its evident that we exalt Christ and set the highest price of him The second Query is Whether we are willing to deny our selves 2 Query Are we willing to denie our selves for Christ Who ever will come after Christ must deny himselfe Matth. 16. 24. What ever is selfe must be denied for Jesus Christ Selfe opinions selfe applaudings selfe reasonings selfe righteousnesse selfe interest Ends and Aymes must all be renounced for Jesus Christ A proud man must denie his proud selfe A passionate man must denie his passionate selfe A schollar must deny his learning a wise man his own wisdome a strong man his strength All must be denied when they stand in competition with or opposition unto Jesus Christ One querie more I 'le propound and it is very seasonable Are you willing to undergoe any affliction to suffer any hardship for Jesus 3 Query Are we willing to suffer for Christ Christ As a man must deny himselfe so he must take up hiscrosse The Apostle tels the Philippians Phil. 1 29. To you it is given in the behalfe of Christ not onely to believe on him but also to suffer for his sake A suffering faith is the gift of God Are you resolved to take Christ upon his own conditions Will you follow the lamb where ever he goeth through thick and thin even through a showre of blood when you are called thereunto Elihu makes it the marke of an Hypocrite Job 36. 21. to choose iniquity rathâ—r then affliction Whereas when it comes to this Dilemma either I must choose affliction or sinne then must my resolution be to choose the greatest affliction in the world rather then to wound my conscience with the least sin Hee 's a believer of the right stamp indeed who is of Pauls resolution Acts 21. 13. willing not onely to be bound but to die at Jerusalem for the name of the Lord Jesus Put your selves upon triall by these three forementioned queries The third Use is for Exhortation I beseech you in the Bowels of Vse 3. For Exhortation Jesus Christ as you regard the eternall good of your pretious soules to be Merchant Venturers for the pearle of price Oh that I could prevaile with you to foregoe and sell all you have for the purchase of Jesus Christ But you will demand what must we sell and foregoe I answere 1. Thou must foregoe thy lusts bid adieu to thy beloved sinnes 1 Foregoe thy 〈◊〉 put to death those brats of Babilon slaughter thy corruptions Thou must deale with thy sins as Samuel dealt with Agag hew them in pieces before the Lord in Gilgal Make no Apologies for sinne plead not Antiquity pleasure profit custome interest c. All these are but sorry fig-leaves to cover thy nakednesse If thy nearest Relations stand in opposition to Christ thou must foregoe them too For so Christ determines He that loveth Father or Mother more then me is not worthy of me and he that loveth Sonne or Daughter more then me is not worthy of me Matth. 10. 37. 2 Thou must foregoe thy pleasures for Christ so did Moses and 2 Foregoe your pleasures Nehemiah bid adieu to Court pleasures Many promise to redeeme their time and take Christ But as Elimelech would not take the condition to redeeme it at the hands of Ruth lest he marred his own inheritance Ruth 4. 6. so when the condition comes thou must foregoe these and these pleasures and be serious and grave in all thy carriages then many fly off and will not take Christ upon such termes But without question Christ is the onely pleasure And the waies of wisedome are the onely waies of pleasantnesse Prov. 3. 17. no joy no pleasure to be compared to the joy in a believers soule arising from the beames of Gods reconciled countenance darted upon it 3. Thou must foregoe thy profits for Jesus Christ When Christ invited they all with one consent began to make excuse But none of 3. Foregoe thy Profits these were fit guests for Christ Be it a great Farme a goodly Revâ—nue and it stand in competition with Christ thou must let all goe You cannot properly be said to buy Christ for himselfe and his graces are free rich gifts yet much good you may doe with your monyes You may buy Bibles good bookes maintaine faithfull Ministers feed the hungry bellies and cloath the naked backs of many poore afflicted members of Jesus Christ 4. Foregoe thy Liberty ease and quietnesse for Christ With 4. Foregoe thy Liberties Jerome deny wife Mother children and all for Christ Put it to the Question whether would you rather be with the Apostles in prison singing sweetly and enjoying communion with God then with Apostate Demas ranging in the wide world Thou maist have liberty of body and an imprisoned spirit and thou maist have an imprisoned body and inlargement of spirit There 's a black cloud hanging over the whole kingdome and we know not what the womb of one day may bring forth Doe not seeke thy own ease and quietnesse amidst publick calamities let Baruchs fayling be thy warning peece Jer. 45. 5. And seekest thou great things for thy selfe seeke them not 5. Foregoe honours and preferments for Christ It was Ignatius 5. Foregoe thy Pleasures his saying Antiquitas mea nobilitas mea Jesus Christus would you know who have the best noble blood running in their veines you may find Acts 17. 11. These were more noble then those of The salonica in that thâ—y received the word with all readinesse of mind and searched the Scripture daily whether those things were so No honour to holinesse no Armes so excellent no Coat so noble as those which the Christian nobility gives so then what ever things thou highly esteemest whether preferment friends reputation or the like if they stand in opposition to Christ denie them all 6. And lastly thou must foregoe thy life when thou hast a calling for Jesus Christ Think not thy blood too deare for him who 6. Foregoe thy life when Christ calls for it ventur'd his blood for thee In this cause by loosing thy life thou shalt save it All are gayners none loosers that die in Christ and for Christ But examine thy selfe if thou canst not foregoe a lust a pleasure a dignity a liberty for him If thou canst not bear a scoffe and a reproach for Christ how wilt thou be able to resist unto blood to endure the fiery tryall I may expostulate with the Prophet Jer. 12. 5. If thou hast run with the footmen and they have wearied thee then how canst thou contend with horses And if in the land of peace wherein thou trustedst they wearied thee then how wilt thou doe in the swelling
be such a day then 1. â—e counselled to break off your sins by repentance Be sensible of the evil of your doings 2. Kisse the Son hast and delay not to make your peace with Jesus Christ for he is our prayse Eph. 2. 14. 3. Make choice of other paths enter into the way of holyness Isa 35. 8. 2 Pet. 3. 14. Then to the godly Here lyeth your duty 1. To have your thoughts meditations and desires fixed on that day Be longing for the sight of Christ coming in the clouds and pray come Lord Jesus come quickly 2. Comfort your selves with the assurance of Gods love to you so was Paul comforted 2 Tim. 4. 7 8. 3. Let your conversation be in heaven Phil. 3. 20 21. 4. Bee not afraid of death for to the Saints death is a conquered enemy the sting is taken away the Serpents teeth are knockt out What need they be afraid of death who shall be acquitted before the Judges And their Judge is their Advocate their friend their Redeemer Jesus Christ which brings in the last Doctrine Doct. 3 That at the day of judgement Jesus Christ shall be the Judge In handling of this Doctrine I shall give clear proof from Scripture and Reason then answeâ— several Queâ—ies and Objections and conclude with particular Application 1. For Scripture proof That Christ shall be judge is plain from 1 The Doctrine proved by Scripture several Scriptures viz. Joh. 5. 22 27. Act. 10. 42. Act. 17. 31. Mat. 28. 18. John 5. 21. Christ for this purpose rose again that he might be Lord over quick and dead Rom. 14. 9 10. and part of his dominion is the last judgement The Reasons why Christ shall be Judge are drawn 1 From equity Reas 1. From equity and retaliation retaliation Christ shall judge those that judged him Christ shall judge Pontius Pilate the High Priest the Jewes c. And this will be for the confusion of Christs enemies that though Christ was reproached buffered crowned with thornes and crucified set at nought by the wicked of the world yet now he shall be in triumph and be the judge of quick and dead Joh. 19. 37. They shall looke upon him whom they have pierced Reas 2. For the comfort of the godly Reas 3. For the terror of the wicked 2. Christ shall be Judge for the comfort of the godly Heb. 2. 11. Eph. 5. 30. Christ is their head redeemer elder-brother intercessour Christ hath promised everlasting life Joh. 3. 36. Joh. 5. 24. 3. For the terrour of the wicked Rev. 1. 7. But in the next place here are many questions to be resolved Q. 1. Is the Father excluded from judgement I answer Neither the Father nor the Holy Ghost are excluded The Father is said to judge by the Son Act. 17. 31. Now judgement is peculiarly by a kind of appropriation ascribed to the Son Joh. 5. 22. Pater occultus Filius manifestus as Austine observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son this judgement appertains â—ut 2. It will be asked How shall Christ appear at that day Ans â—e shall 1. Appear visibly This judgement the Father hath committed to Christ God and man â—nd Chrisâ— shall not onely judge according to his divine nature but also according to his humane nature So that Christ shall be seen vissibly and locally Act. 1. 11. Mat. 24. 30. 2. Christ shall come gloriously and this will be cleared in sour Particulars 1. Hee shall come in the glory of his Father Mat. 10. 27. 2. With an innumerable company of Angels Mat. 25. 31. 3. With the sound of the trumpet 1 Thes 4. 16. 4 With Power Mat. 24. 30. 3. Christ shall come suddenly as a theef Mat. 24. 4â— As a snare Luk. 21. 34. Unexspectedly Luk. 12. 46. 1 Thes 5. 2 3. A 3. Question is whom Christ shall judge Ans The Scripture is evident Men and Angels 1 For Men universally all Men Rom. 14. 10. 2 Cor. 5. 10. both quick â—nd dead Act. 10. 42. 1 Pet. 4. 5. 2 Tim. 4. 1. 2. For Angels Jude v. 6. Rev. 20. 10. A 4. Question is What will be the manner of Christs judging To answer this Question we are to consider the preparation to this judgement the Proceeding of this Judge and the â—ule of judging 1. For preparation That will appear in these particulars 1 1 Consider the preparations to the day of judgement There will be a transmutation of heaven and earth Rev. 21. 4 5. 2 Pet. 3. 10. 2. Christ will appear in a throne of glory Mat. 19. 28. 3. There will be a summoning of all sorts of men quick and dead shall be summoned to appear before the judgement seat of Christ Joh. 5. 28 29. 1 Thes 4. 16 17. 4 There will be a separation and division a placing of the sheep on the right hand and the goats on the left hand Mat. 25. 32 33. 2 Consider the proceedings of the judge 2. Let us consider the proceedings of the Judge Wherein we are to note 1 The books shall be laid open Rev. 20. 12. The devil shall accuse Angels shall be witnesses And no need of their accusation or witness for each mans conscience shall be accuser and witness and judge Every book of conscience shall be opened and there shall be either excuseing or accuseing and Dan. 7. 10. There 's a book of Gods remembrance mentioned Mal. 3. 16. And there is a book of a mans owne conscience which shall be opened at that great day This is the book for rectifying whereof all other Ideoscribuntur omnes Labri ut unus emendetur conscientiae Bern. books were written Now there lyeth no appeal from these books no possibility of falsifying Gods book and the book of Conscience And if any one should plead not done not guilty conscience as good as a thousand witnesses would protest against it 2. In Christs proceeding we are to consider of a different sentence one of absolution the other of condemnation 1 For the sentence of absolution Mat. 25. 34. Come there is a gracious invitation ye blessed there is a comfortable appellation of my Father there is a glorious adoption inherit there is their title and donation the Kingdome there is the royalty of it prepared there is the predestination for you there is the propriety of the Saints from the foundation of the World there is the antiquity the antient tenure before the creation of Adam 2 There is a sentence of condemnation Mat. 25. 14 Depart there 's a barre of exclusion a dreadful dismission from mee there is the punishment of losse the heaviest of punishments Qui te non habet Domine Deus totum perdidit saith Bernard Ye cursed there 's their brand of infamy Into Bernard everlasting fire there 's poena Jensus exquisite unspeakable torments there 's fire to burn and torment and eternal fire no mitigation of pain unto all eternity prepared
the City of God which St Peter cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 4. an immarcessible crowne of glory then thou would'st be transform'd into another manner of man thy tongue will be toucht with a coale from the altar Thy language wouâ—d bewray thee to be a denizon of Canaan thy love joy and hope would be alienated from the world and wholy center upon God who is the love joy and hope of thy soule Were there no future reward of godlinesse the beauty that is in it selfe is more amiable and desiderable then all the Kingdomes of the world and the glory of them What Cleopatra said Cleopatra to Marcus Antonius It 's not for you to be a fishing for small fish but for townes forts and castles And so for those who have the beames of Gods reconcil'd countenance darted into their soules who have a spirituall acquaintance and a sacred communion with the great â—â— God of Heaven and Earth It 's not for them to be trading for meane things for the trash and pelfe of this miserable world but their spirits must aspire unto great things eternall life v. Fox Martyr de Edvardo primo glory and immortality even the price of the high calling that is in Christ Jesus our Lord. It 's story'd of Edward the first that he had a vehement desire to goe to Jerusalem but being prevented by death he gave in charge on his death-bed that his sonne should convey his heart thither and for that purpose he left a great Masse of mony so the Saints though their bodies are not in Heaven yet their hearts are there and their conversation is above though their bodies are here below O that my words might make a firme impression upon your consciences that you would put the highest price upon godlinesse and account it your honour and preferment whilst others labour for corne and oyle and joyne house to house for the perpetuating of their memories let me perswade you to labour for the riches of faith and the riches of Christ that you may be rich in holinesse and may be truly noble by the divine image stamp't upon your soules you that are cald to be Gods Embassadours his mouth to his people how dare ye chuse rather to be schollars to Pythagoras then to Christ by affecting a stupendious silence you that have tooke upon you the charge of soules doe not O doe not maintaine your bravery by the price of blood The time will come when it will be said sheapheard give accompt of the flock committed to thy charge When Andrew shall come in with Achaia by him converted to the saving knowledg of the faith John with Asia Thomas with India Peter with the Jewes and Paul with the Gentiles where then shall the idol shepheard appeare will such an Apology hold I could not brooke the rusticity of the people it would be a crushing of my hopes of preferment if I should spend my spirits upon such illiterate men But how darest thou deny thy breath to those poore soules for whom Christ powred out his pretious blood out of his veines My hearts desire is that all men in place of quality would herein anticipate authority and feed their flocks themselves and labour to approve themselves workemen not to be ashamed not handling the word of God deceitfully Happy were it for us if we could keep a Parliament within our selves and save them a labour by setting upon the worke of reformation every man in his own soule and conscience Hee 's the best Critick who makes a Critica Sacra upon his own heart who labours to understand the Errata of his own life and to wipe them out with the spunge of Godly sorrow Whilst we have an heart and a heart a heart for God and a heart for Mammon whilst worldly pompe and high place come in competition with the glory of God so that we would gladly carry a faire correspondence on both sides if these be our humours we can never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke with a right foote in the waies of godlinesse When thou flatterest thy heart on this wise O if I shone in an higher sphere if I had such and such a place of dignity I should then labour to bring more glory to God thou colludest with thy conscience and art not acquainted with thy selfe-deceiving-spirit how higher places might cause greater precipices If thou art not qualifi'd for the present condition I feare thou wilt be more unfit to manage another This is an hard lesson which I inculcate what shall the wise man deny his wisdome the honourable man his honours the rich man his riches we say t is a strong stomack that can digest much honey so it 's a strong spirit that is not overcome with the sweetnesse of much prosperity It 's a true signe that the Eunuchs were on Jehues side when they cast down Jezebell who had painted her face in pompe and glory so when the world comes in its harlots dresse and inticeth us to all manner of impurity if we can lend a deafe eare unto its syrenicall inchantments if we can bid defiance unto its bewitching allurements this is an argument that we set our faces towards Heaven that we seek a citty which is above whose maker is the Lord of Hosts In the second place I le adde a few directions how we should Use 2 1. For Direction doe to slacken our pursuit after great things and get our hearts estrang'd from them 1. For direction amongst many I shall only advise you to these foure things 1. Labour for a contented mind 2. Learne to deny your selves 3. Study the vanitie of the creature 4. Be acquainted with the fulnesse that is in Christ 1. You must labour for contentation of spirit It 's a lesson worth Dâ—rect 1. Labour for acontented mind the learning Phil. 4. 11. I have learned in what state soever I am therewith to be content what 's the reason that the ambitious never ceaseth climbing the covetous never ceaseth scraping the Epicure never ceaseth swallowing but because he is not contented with his present condition No life to a contented mind it accounts its poore cottage a kingdome it accounts its gleanings a granary its russet beyond all the rufflings in silk and sattin satis est divitiarum nihil amplius velle So Quintilian This is reckned by Seneca Quintil. Orat. 13. Seneca de vita beatâ Solum certe Beatum Cortina Aglium judicavit qui in angustissmo Arcadiae pauperis soli Dominus nunquam egâ—essus paterni Cespitis Teâ—minos invenitur Jul Sol. Polyhist amongst his beatitudes beatus est praesentibus qualiacunque sunt contentus amicusque rebus suis He indeed is a happy man who is contented with his present condition whatsoever it be Imagine thy present condition to be that which is allotted unto thee by God and that best which he in wisdome sees most convenient for thee this was Agars prayer Prov. 30. 8.
will follow the Lamb where ever he goeth be it to mount Calvary as well as to mount Tabor this is rare to be found Here then is Shibboleth and Sibbâ—leth a note of distinction between a common and a speciall faith the faith of the world and the faith of the saints to be found in the text not onely to believe but to suffer Then here 's the object specified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s a true observation but not more common then true Nâ—n poena sed causa facit Martyrem there are sufferings for our faults mentioned 1 Pet. 2. 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when ye doe well and suffer for it and take it patiently this is acceptable with God If so we may thank our selves But to die in Christ and for Christ makes the suffering glorious Now how we may know whether we suffer for Christ you shall heare anon in the particular Application From the words thus divided and expounded I shall collect this entire point of Doctrine which I lay for the ground worke of my ensuing meditation That its the duty of true believers not onely to bâ—lieve on Christ but Dectrine likewise chearfully and readily to suffer for him when he calls them thereunto I interpose on purpose this limitation when Christ calls Because we may not create evill to our selves nor run without a calling so farre as we have a lawfull calling in doing or suffering we may expect Method propoundâ—d a blessing and no farther Now that I may handle this Doctrine as I desire in a profitable method I shall use all plainenesse and perspicuity of speech I shall onely propound three Heads of discourse something by way of Illustration something by way of Confirmation and something by way of Application 1. First for Illustration time would faile me to inlarge my selfe 1 For Illuâ—â—ation in so great a cloud of witnesses The 11 of the Hebrewes is an Epitome of a larger Booke of Martyrs Abraham did not onely believe but suffer for Christ Heb. 11. 8 9 10. By Faith Abraham when he was called to goe out into a place which he should afterwards receive for an in heritance obeyed and he went out not knowing whither he went by Faith he sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaac and Jacob the heires with him of the same promise For he looked for a City which hath foundations whose builder and maker is God Moses did not onely believe but suffer Heb. 11. 24 25. By faith Moses when he was come to yeares refused to be called the sonne of Pharaohs daughter chusing rather to suffer affliction with the people of God then to enjoy the pleasures of sinne for a season vers 37. They were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goat skins being destitute afflicted tormented Paul makes a catalogue of his sufferings 2 Cor. 1. 23 24. Are they the Ministers of Jesus Christ I speake as a foole I am in labours more abundant in stripes above measure in prisons more frequent in deaths oft Of the Jewes five times received I fourty stripes save one Paul's sufferings were abounding sufferings 2 Cor. 1. 5. for as the sufferings of Christ abound in us so our consolation also aboundeth by Christ Review his protestations Acts 21. 13. Then Paul answered what meane ye to weepe and to break mine heart for I am ready not to be bound only but also to die at Jerusalem for the name of the Lord Jesus and see what Doctrine he teacheth Acts 14. 22. Confirming the soules of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the Kingdome of Godâ— and see the confirmation of his doctrine Acts 20. 22 23. And now behold I goe bound in the spirit to Jerusalem not knowing the things that shall befall me there save that the Holy Ghost witnesseth in every City saying that bonds and afflictions abide me Through all Centuries we read of the sufferings of the Saints Abel was the Protomartyr in the old Testament Stephen in the new Noahs arke toss'd up and down upon the surface of the waters was a Type of the militant Church David was hunted as a Partridge in the wildernesse see the inscription of Psal 22. The passage of the Israelites through Aâ—â—cloth shahar or the hind of the morning the red sea to Canaan was a type of the afflicted condition of the Church of God Elias was persecuted by Jezabel The Prophet Esaiah was sawn asunder Jeremy was put into a dungeon and afterwards ston'd to death in Egipt Ezekiel was slaine in Babylon Micah thrown down a steep place and his neck broke All the Apostles as Ecclesiasticall writers mention were put to death excepting John that was banished into the Isle of Patmos Peter Andrew and Philip were Crucified James was slaine by the sword of Herod Bartholomew preaching in Armenia was beaten down with slaves had his skin flead off and afterwards beheaded Thomas was slaine with a dart at Calamina in India Matthew was run through with a speare James sirnamed the just was killed with a â—ullers club Lebbeus was slaine by Agbarus King of Edâ—ssa Simon and Jude as some say were kill'd in a tumult Matthias was stoned and Paul beheaded at Rome These primitive persecutions were so bitter as Jerome saith that there was not one day in a whole yeare unto which the number of 5000 martyrs could not be ascribed excepting onely the first day of January Some tooke Nero as Austine de Civitate Dâ—i relates to be the Antichrist Quaesissimis suppliciis affâ—cit Aug. de Civ Dei Dei Tacitus Christianos so Tacitus writes of him All the foure Elements were witnesses of that Monsters cruelty some were drowned others hanged some were burnt to death others were buried alive Ignatius was torne in pieces with wild beasts and when he felt himselfe grinding in their teeth now saith he I am become meale for Christs tooth Lawrence was fryed on a Gridiron Vin entius had his body indented with wounds then thrown into a dungeon where the floare was spread with sharpe shells and his naked body was laid upon them Romanus a Noble man sealed the profession of the truth with his blood he accounted his Christian profession his chiefest nobility Policarpus venerable for his yeares and more venerable for his heroicall spirit in the cause of Christ being prest to recant answer'd fourscore yeares I have served Christ and he never did me any hurt and shall I now turne Apostate Eusebius Zozomen Socrates Theodoritus and our Martyrologers exaggerate the sufferings of the Saints and however Romish Rabsheka's brand our booke of Martyrs wrote by an eminently Mr John Fox learned and Godly man Mr Iohn Fox for a Legend of lies yet it shall be
to Christ that onely constrains us to suffer for him Thirdly They cannot sympathize with the sufferings of Gods people they are so far from being afflicted with them that they rejoyce in their afflictions and adde affliction unto affliction They that are of this temper will never suffer for Iesus Christ The second use shall be for Tryal and Examination whether you Vse 2. For Tryal and examination have a suffering Faith yea or no Many springs move many to suffer as a natural Conscience and a natural Pride and stoutness of Spirit A man may give his Body to be burnt and yet want love to Iesus Christ Here 's the grand Question What 's that Faith which will be a true Q. What 's that faith which wil be a suffering faith A Faith is a Christians life effectual suffering Faith For Answ 1. That Faith which is thy life amidst all deaths thy supply amidst all wants thy supportation consolation amidst all troubles thy meat and drink houshold-stuff thy Riches and Revenues this will carry thee through sufferings that Faith which makes thee live upon Christ in all straights srovvns crosses losses and hardships this will make thee undergoe the worst of evils for him who is the chiefest good It 's not said that a man shall live by his Wits Lands or Labours but by his Faith Hab. 2. 4. The Just shall live by Faith 2. That Faith which is rooted and grounded upon the love of Christ will constrain thee to suffer for him Love made Jacob endure 2. Faith is grounded upon the love of Christ his hard service chearfully for his beloved Rachel Love made Moses wish himself to be blotted out of the Book of Life And Paul wisht himself Anathema for the Jews none so ready to die for Christ as the love-sick Spouse Many waters cannot quench her love Cant. 8. 7. It s love to Christ that will make thee willing to do and suffer any thing for him 3. If thy Faith can carry thee well through the temptations of 3. Faith carryeth through temptations of Prosperity and Adversity Foelix ille quem nec fortuita attollunt nec adversa deprimuÌ„t Senec. 4. Faith keeps up the heart in the use of means prosperity it is probable that it will carry thee through the tryal of Adversity If Faith will keep thee from swelling in prosperity it will keep thee from breaking in adversity 'T is a strong Stomack that will digest much Honey It 's a strong Faith that will not be allured by the sweetness pleasures and profits of the world He 's happy whom prosperity lifts not up nor adversity breaks 4. That Faith will make thee suffer that keeps thy heart up in the use of good means even then when all things goe against thee David then most repairs to the Sanctuary Psal 73 17. Vntil I went into the Sanctuary of God I knew it not but hereby I understood their end And see his behaviour at Ziglag 1 Sam 30. 6. And David was greatly distressed for the People spake of stoning of him because the soul of all the People was grieved every man for his sons and for his daughters but David encouraged himself in the Lord his God Rabshekah falls a railing and Hezekiah falls a Praying Observe well if Faith keep you in love to frequent Exercise of holy Duties though as yet you feel nothing coming in yet still continue in the practice of them and dare in no case sit loose from them but follow Christ from Ordinance to Ordinance and enquire every where after your Beloved this is that Faith questionless that will carry you through sufferings 5. That Faith which purifies thy Conscience reforms thy Life 5. Faith purifieth the heart and resigns thy Will wholly to the will of God this will make thee suffer for Christ Onely an holy unfained Faith will make thee to suffer Such a Faith the Apostle had which made him not be afraid of the King of Terrors Phil. 1. 21. For to me to live is Christ to die is gain That Faith will prove a sound suffering Faith that will engage thee to venture soul estate and body upon the free grace of God in Iesus Christ This will make thee to cast thy burthen upon the Lord and flie to him as a Sanctuary as a refuge from the Storm and as a shadow from the heat Examine whether thou canst produce these Symptomes of thy Faith The third Use shall be for Exhortation Be willing to undergoe Vse 3. For Exhortation any hardship loss or cross for Jesus Christ Consider what times you live in what contempt is powred out upon those great Ordinances of Divine Institution viz. Magistracy and Ministry Perhaps God intends thee for a Martyr A few preparations I conceive seasonable 1. Make account of suffering We may fear God is bringing confusion Prepar 1. Make account of sufferings and desolation upon the Kingdom If we consider the Ataxies and Anarchy's thereof we may take up that complaint Ezek. 19. 14. A fire is gone out of a rod of her branches which hath devoured her fruit so that she hath no strong rod to be a Scepter to rule this is a lamentation and shall be for a lamentation I neither profess my self Statesman nor Politician neither do I intermeddle out of my own Sphear and Calling onely as a Minister of God I counsel you in the Language of the Holy Ghost Jer. 6. 8. Be thou instructed O Jerusalem lâ—st my soul depart from thee lest I make thee desolate a land not inhabited Prepare for troubles and afflictions for the end of one trouble may be the beginning of another as when a man hath escaped a Beare a Lyon meets him and after he hath escaped the Lyon and leans his hand upon the wall a Serpent out of the Wall comes and bites him know then that you are fore-appointed unto sufferings so saith the Apostle 1 Thess 3. 3. That no man may be moved by these afflictions for your selves know that we are apointed thereunto Praecogitati mali mollior ictus Xeno suffering Ship-wrack said Jam didici Philosophari By our sufferings let us learn to be better Christians The second preparative is to get a self-denying spirit 't is self Prepar 2. Get a self-denying spirit that makes us shye of the Crosse selfe must be first denyed Severall selfes must be denyed selfe-opinion selfe-counsels selfe-righteousness self-excellencies self-will self-comforts selfâ—ends All these selves must be denyed for Jesus Christ let it suffice onely to mention these at present I proceed to another Preparative And that 3. Is to set upon the practice of Mortification The Apostle protesteth Prepar 3. Set upon the practice of Mortification that he dyeth daily 1 Cor. 15. 31. I protest by your rejoycing which I have in Christ Jesus our Lord I die daily Strive to get thy corruptions mortified thy ill humors purged thy affections crucified thy filthy garments took away
Fountaine is opened and men apprehend their thirst they will hasten to the waters 4. The fountaine is opened because God sends messengers to 4. God sends Messengers to invite invite and guides to direct to it The ministers Embassâ—e is to invite men and women to come unto this Fountaine to perswade them to reconciliation 2 Cor. 5. 20. Now then wee are Embassadours for Christ as though God did beseech you by us wee pray you in Christs stead to bee reconciled unto God It 's our maine business to beseech and intreat men to take Christ and to come unto this fountaine 5. Now is the day of grace the opportunity season offered from 5. Now is the day of grace God a price put into our hands Now Christ tenders himselfe and his benefits Now the counsel is a word in due season Isai 55. 6 7. Seek yee the Lord while hee may bee found and call upon him while hee is near Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and hee will have mercy 6. The Lord opens to us upon him and to our God for hee will abundantly pardon 6. The Lord himselfe now opens to us and this is evident because hee knocks for us to open to him Rev. 3. 20. Behold I stand 6. The Lord opens to us at the dore and knock if any man heare my voice and open the dore I will come in unto him and I will sup with him and he with mee And the Lord affords us severall Hammers to knock at his dore withall viz. especially 4. Hammers God useth to knock withall 1. The Hammer of his word Every sermon you heare is a 1. Hammer of the word knocking at the doâ—res of your hearts God makes use of his Messengers as his mouth Jer. 15. 19. Thou shalt stand before mee and if thou take forth the precious from the vile thou shalt bee as my mouth However the Ministers of God be despised and evill intreated Christ accounts the affronts offered to them equall to those hee met withall immediately offered unto himselfe Luk 10. 10. But into whatsoever City you enter and they receive you not goe out into the streets of the same and say even the very dust of your City that cleaveth on us wee shak off against you By the sermons you heare God knocks at your hearts Ezek. 25. and Ezek. 33. 30 31 32 33. They speak each one to another saying Come and heare what is the word that commeth forth from the Lord they sit before thee as my people and heare thy wordes but will not doe them 2. The hammer of his spirit The spirit breatheth upon the waters 2. Hammer of the spirit How many strivinges waitings whispers of the spirit are there to draw us unto God Wee are exhorted not to quench the spirit nor grieve the spirit The Lord will once say as Gen. 6. 3. My spirit shall not alwayes strive with man 3. The Hammer of mercies God knocks at our hearts by mercies peace prosperity Ther 's a prevalent exhortation Rom. 12. 1. 3. Hammer of mercies I beseech you brethren by the mercies of God that yee present your bodies a living sacrifice holy acceptable unto God which is your reasonable service To us he speakes by mercies Wee are brands pluckt out of the burning and have our lives for a prey 'T is mercy wee enjoy peace in our Borders wee are free as yet from the Plague Famine and the sword wee enjoy the peace of the Gospell and the Gospel of peace 4. God knockes sometimes by the Hammers of judgment sometimes 4. The Hammer of Judgments by the Sword Plague and other Calamities though at present we are free our duty is Jer. 6. 8. Bee thou instructed O Jerusalem lest my soule depart from thee lest I make thee desolate and a land not inhabited Wee should learne righteousness at all times especially when judgments are amongst us Isai 26. 9. With my soule have I desired thee in the night yea with my spirit within mee will I seâ—k thee earely for when thy judgments are in the earth the inhabitants of the world will learne righteousness Micah 6. 9. Heare yee thâ— rod who hath appointed it It appeares farther that the fountaine is opened because God God affords the right key One false key is Free-will hath afforded us the right keys to open it There are three false keyes and foure true keyes The first false Key is free-will O saith the sinner I le repent hereafter I shall have time enough But is repentance in thy power Velle naturae malè velle corruptae naturae bâ—ne velle gratiae Phil. 2. 13. For it is God who worketh in you both to will and to doe of his own good pleasure Jam. 1. 18. Of his own will begat he us with the word of truth that wee should bee a kind of first fruites of his Creatures Free-will is an Aegyptian reed it will deceive us Jer. 10. 23. O Lord I know that the way of man is not in himselfe it is not in man that walkâ—th to direct his steps Samsâ—ns case is very observable Judg. 16. 20. And shee said the Philistines be upon thee Samson and hee awoke out of sleep and said I will goe out as at other times before and shake my selfe and he wist not that the Lord was departed from him Man can undoe himselfe and marre himselfe but cannot save himselfe Hos 13. 9. O Israel thou hast destroyed thy selfe but in me is thy help 2. A second false key is universal grace and redemption Christ died A 2d false key is universal Redemption for all say some tasted death for every man for Cain and Judas as well as David and Paul many plead and think by this key to open the Fountaine but it 's a false key and will not unlock the fountain Dore. The latter part of the Text which they urge expounds the former they urge Joh. 316. God so loved the world that hee gave his only begotten-Son that whosoever believeth in him should not perish but have life everlasting And that in 2 Cor. 5. 15. And that hee died for all But what followeth that they which live should not hâ—nceforth live unto themselves but unto him who died for them and rose againe They urge likewise Heb. 2. 9. But wee see Jesus who was made a little lower than the Angels for the suffering of death crowned with glory and honour that hee by the grace of God should tast death for every man The grace and free love of God moved him to bestow this transcendent benefit on his people only not for the whole world Rom. 5. 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life Here is hended the universality of Christ's body Adam was a common
marroâ— in your bones you are in the flower and prince of your age your spirits are vigorous your memories mosâ— retentive O then consecrate all the members of your bodies and faculties of your soules to the service of the Lord. We usually say Spes Ecclesiae in Juventute There are many hopefull young plantâ— in Gods garden they must bring â—orth more favory fruit in their elder age In a word let me exhort you so to spend your time as when you come to be old you may look back upon your young dayes with comsort and blesse God that hath seasoned you with his fear from your youth Both to old and young let me apply my self and fasten on them these few moving considerations which may be as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preservatives and meanes to prevent sinne 1. Consider seriously the omniscience of God so did Joseph 1 Consider the omniscience of God †Metaphora ab animalibus dissectis excoriatis Hyperius Gen. 39. 9. This was a Monitour to Job chap. 10 14. and Heb. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I may say naked and anatomized before him Imagine God to be as the Arabians fansied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all eye to see thee He knowes thy thoughs penetrates thy secretest recesses knowes the Meanders windings and diverticles of thy heart Did men seriously consider that they are alwayes in the presence of an Omniscient Lord This consideration might prevent sinne 2. Consider as God knowes thy wayes so he keeps exact Records 2 Consider God keeps exact records Here is a Chirograph in the text for iniquities and he keeps a Book of remembrance of the Saints religious conferences together Mal. 3. 16. In a proper sense we cannot say that God keeps a Book the formality of writing down is infinitely below God This is a sigurative speech the meaning is that all that is thought done or spoken is alwayes before him Conscience likewise keepes a Book that one day will act the part of witness accuser and judge 3. Consider before hand what sinne will cost thee Reckon the 3 Consider before hand what sinne will cost thee cost of it Rom. 6. 21 old and young will have cause of shame as Peter Martyr * observes Who of understanding would be a slave to so unprofitable a master as sin is When you are tempted to sinne aske †Si vel Seni vel Juveni aliquid revocetur inmemoriam quod non recte videatur factum erubescunt ob dolorem dedecoris in quod sevident incurrisse Pet. Martin thy self the Question shall I displense an holy God shall I defile my soul wound my Conscience by sinne will there not be bitternes in the end When thou art tempted to uncleannesse consider â—ore hand that he that is abhorred of God is enticed of a Whore â—nd wouldest thou be abhorred of God I'have read that a young â—â—an thus tempted by a Whore bit off a peece of his Tongue that so he pain of it might divert him from so wicked a Temptation Say â—ot Whoâ—edome is a Trick of youth such youthfull tricks unless â—epented of will damne thy soule to all eternity When thou art empted to Immoderate Drinking consider before hand thy body â—hould be the Temple of the Holy Ghost shall I make it a Temâ—le for Bacchus will not dayes of mourning follow dayes of Jolliâ—ye â—nd Carrousing will not cups of trembling follow cups of healthâ—ng may not there be such an Hand-writing against me as was against Belshazzar In a word could men seriously premeditate aâ—orehand what sinne would cost them they would not so rashly â—dventure upon it to wound their conscience and displease so holy a Lord God 4. Consider the four last things Death and Judgment Hell and 4 Consider the four last things 1 Consider Death Heaven 1. Consider Death It s the statute law of Heaven That all shall dye and every one shal see death as we read Heb. 9. 27. Psal 8. 9 40. This life is of a short continuance compared to a flower a vapour a Weavers Shuttle Young dye as well as Old Upon this moment depends eternity And in eternity we return to the Land of the living We all stand at the doore of eternity we may be summond by death presently for ought we know So ought we to live every day as if it were our last day that we may have nothing to doe but to dye Wouldest thou have death call thee suddainly art thou prepared Dost thou so live as thou canst look the King of â—errours in the face and with comfort and confidence breath out thy soul unto Jesus Christ O therefore cleanse thy soul set upon the work of purification Trimme up thy soul to entertain Jesus Christ 2. Consider of the day of judgment 2 Cor. 5. 10 Consider before 2 Conâ—ider the day of Judgment hand that of Solomon Eccles 11. 9. Consider there will come a day of account As death leaves thee so judgment will find thee If thy peace be not made with God before thou dyest Judgment will return thee an enemy to Jesus Christ And if Christ be thy enemy who is thy Judge thou wilt wish that the hills might fall upon thee and that the mountaines might cover thee from the face of the Lamb. Let the consideration of the day of â—udgment be always in your thoughs and aske thy self the Question Doe I that which I can answere at the day of judgment shall I not be called to an account for these things 3. Consider the Torments of Hell the lot and portion of all 3 Consider the torments of Hell those who are unreconciled to Jesus Christ Aske thy self the Question doth not Whoredome Drunkeness c. lead thee away into the pit will not cursed delights in burning lusts end in eternall burnings Will not sinne cry aloud for its wages and bring with it but a dead pay 4. Consider of the joyes of Heaven the inheritance of the 4. Consider the joys of Heaven Saints noe unclean thing shall enter there nothing that defiles shall ever enter into the new Jerusalem Would I then be in Heaven hereafter Heaven must begin in me upon earth Doe I desire happiness I must labour to be holy Mark to whom blessedness is appropriated Psal 119. v. 1 To the undefiled and pure in heart Matth. 5. 8. Every one of these considerations seriously layd to heart may be preservatives against sinne In the next place I must prescribe some Directions which that I may doe I le descend to A third Use which shall be for direction You that would Use 3. For direction gladly have this Châ—rographum in my Text cancelled and be healed of the sores and wounds of sin I prescribe these means 1. â—e humbled to the dust for all your sins Be afflicted and Dir. 1. Be humbled for all your sins mourn let your laughter be turned into heavyness and your joy into mourning Let there
lives and keep strict Luk. 16. 2. sentinell over both That saying give an account of thy stewardship should be still ringing in the ears of Ministers Governours and Tutors We shall one day be called to an account let 's labour to be faithfull Stewards that so we may give up our account with joy and not sorrow It 's a known story that the young man committed by Euseb Hist the Apostle to the Elders care was dissolute and a companion of Theives and is there termed a dead man i. e. dead to God and goodness O let it not be our default our negligence that any under our charge are dead souls As the Captain beseeched that his life and the life of his fifty might be pretious in the Prophets eyes 2 Kings 1. 13 Whe her we have more or fewer let their souls be pretious and let us put forth our selves in all our places and capacityes to give one another a lift toward heaven A day of judgment is coming let that be a Frontlet before our eyes upon this consideration let Christians doe brotherly offices and manifest their love to the souls of their brethren Hereupon we are exhorted to avoid rash judgment Rom. 14. 10. 1 Cor. 4. 5. There 's wisdome understanding consideration all joyned together Deut. 32. 22. It s a patheticall speech and he 's a wiseman in the esteem of the Holy Ghost who considers his of latter end We should all of us fix this meditation upon our hearts entertain serious thoughts what will become of our our precious souls to all Eternity Will not a day of Judgement come May not thou or I be summon'd forthwith at that impartial Tribunal This being so What manner of persons ought we to be in all holy conversation and godliness In the second place to confirm the Point by evidence of Reason why the consideration of the Day of Judgement should engage us unto holiness 1. Because onely holy persons shall be able to stand in Judgement Reas 1. Because only holy persons shall stand in Judgement When the wicked the Goats that stand on the left hand and shall wish that the Hills might â—all on them and that the mountains might cover them from the face of the Lamb Then shall the godly lift up their heads and behold Christ who is their Judge their Redeemer This comforted Job on the Dung-hill Rev. 20. 6. Job 19. 25. Matth. 5. 8. Heb. 12. 14. I Know that my Redeemer liveth They that are holy here shall be happy to all eternity They onely shall be partakers of the blessed Visâ—on Now it s much controverted whether the Saints shall have their sins mentioned at all at the day of Judgement some conceive that their sins shall be brought in onely as a cancell'd â—ond others are of opinion that they shall be mentioned that Gods mercy may the more be glorified in the greatness of the Pardon And others say they shall not be mentioned at all because in several Scriptures the Lord saith He will remember their sins no more and that he will câ—st all our sins into the depth of the Sea and that he casteth Isa 43. 25. Mich. 7. 19. Isa 38. 17. our sins behinde his back without all controversie that shall be done that conduceth most to â—ods glory and their happiness There 's no condemnation to the Saints the day of Judgement will be a day of refreshing to them an addition to their happiness soul and body being re-united and made companions in bliss unto all â—ternity Seeing then holy persons shall be able to look the Judge in the face since they onely shall stand in judgement the consideration of this great day should sink deep into our hearts and make deep impression upon our spirits exciting alluring and prevailing with us to a sanctified life and conversation 2. â—ecause the time of this life is the onely Season appointed 2 Reas This is the present time by God to labor after holyness The Exhortation runs in the present â—ense 1 Pet. 1. 15. 1 John 3. 3. Q. 3. But can we be perfectly holy A. We must have perfection of parts i. e. Sincerity In Heaven there will be perfection of degrees we must have truth of holyness we must begin here and strive after more In Heaven we shall attain the complement thereof we may not content our selves with what we have attained unto but we must labor after perfection pressing forward toward the mark for the price of the high calling that is in Jesus Christ as Id qui faciunt fructum colligent satione sua dignum coacervabunt enim quod male dispereat Calv in loc Gal. 6. 8. the Apostle did Phil. 3. 14. Now then consider the time of this life is the Seed-time the Harvest is reserved in Heaven As you sow so you shall reap If you sow to the flesh you shall of the flesh reap corruption if you sow to the spirit you shall of the spirit reap life everlasting Therefore in your most serious thoughts consider that you deal for life and immortallity your negotiations are for the great things of Eternity In this World in this present time of life you must labor to be holy Purgatory is a Blasphemous Popish dream No purgation left for another World No Prayer no Sermon will work upon thee after this life Here then holyness is wrought lay these things to heart 3. Because Judgement returns us just as death leaves us As the 3. Reas Because judgment returns us as death lest us Tree falls so it lies and as death leaves us so judgement will finde us He that is filthy let him be filthy still He that dies unreconciled to Jesus shall be so returned The day of Judgement is most impartially just in all proceedings And Judgement returns none neither better nor worse but as death leaves them Now then if thou livest and diest in an unregenerate estate so thou wilt remain unto all Eternity After death no tears no crys will prevail There 's no door of hope the damned are without hope and this heightens their misery Time is past time is past The Judge hath vail'd his face having past a Sentence irrevo cable Noâ— whilest you are alive on this side Hell and Eternity there 's hope left you are under the sound of the Gospel and the Ambassadoâ— are sent offering unto you terms of reconciliation We pray you in Christs stead be ye reconciled to God O follow after holyness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue it hard give not over This day is a working 2 Cor. 5. 20. Heb. 12. 14. day and it 's but short a day of Judgement which is a day of restitution and recompense is approaching So live as you desire to die Do you desire to be happy in your deaths Labor to live holy in your lives Thus much for the Doctrinal part Now to set all home by particular Application I have five Uses to make of this Doctrine
benefits attending the same express'd at large by the Apostle * Eph. 2. 13. We who sometimes were a farre off are made nigh by the bloud of Christ But then this Question will be asked who is the efficient cause of reconciliation Consult the Apostle †vers 14. For he is our peace Christ is the Author and finisher of this peace By what means then is all this accomplished The * vers 16. In eum finem utrique sibi invicem uniendiâ—erant in unum corpus sublato omni dissidio pax inter utrosque procuranda atque firmanda ut possent ambo velut in unum corpus compacti atque constricti Deo per Christi crucem reconciliari Bodius in loc 16. verse declares And that he might reconcile both unto God having slain the Enmity thereby Christ by his death destroyed death took away it's sting left it like an adder without teeth like Samson without his locks Now the cause being taken away the fewd ceaseth and the hatred between God and Man endeth All breaches are compromised by Christ our surety and Mediatour Hence follow upon this reconciled estate two glorious priviledges One is †vers 18. accesse by one spirit unto the Father vers 18. The phrase carryeth an Emphasis with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are as it were led by the hand of Christ unto the Father Hereupon * Vt intelligamus nos non sponte ultro in gratiam hanc adiisse accessisse sed huc adductos esse Piscator Piscator observes that we did not of our own accord bring our selves into favour but we are brought by Christ thereunto The other priviledge is an enfranchifement or making of us free Denizons * Vers 19. Vers 19. Now therefore ye are no more strangers and forreiners but fellow-citizens with the Saints and of the houshold of God Hence from these premises we conclude that there is singular happinesse and unspeakable advantage which is the portion of all those who are reconciled unto Jesus Christ But if these two former reasons obtaine not that effect which Reason 3. Drawn from the miserable condition of an unreconciled estate is desired and hoped for I 'le adde a third and no more which is causa à contrario to represent the sad miserable and desperate condition of an unreconciled estate The Apostle calls them Enemies and more then that they are †Rom. 8. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enmity it selfe in the very abstract and more then all this they are branded * Rom. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haters and hated of God That word hath both an Active and Passive signification Who then of any understanding durst venture to sleep in an unreconciled condition To have a potent man thy Enemy this is matter of great fear and perplexity but what is it to have the omnipotent God of Heaven and Earth thy Enemy who protests †Isa 1. 25. that he will ease himselfe of his adversaries and avenge himselfe of his enemies And Christ himself calls for speedy execution of slaughter to be inflicted on his enemies * Luk. 19. 27. Luk. 19. 27. But those mine enemies which would not that I should reigne over them bring them hither and slay them before me Such persons then whilst they remain in their state of enmity against God †Eph. 2. 12. have no hope and are without God in the world And if they dye in this unreconciled estate they shall miscarry unto all Eternity As the Tree falls so it lyes and as Death hath left them so Judgment will find them As soon as ever they are launched into the boundlesse Ocean of Eternity they are put into aâ— utter impossibility of returning back into the land of the living and into an utter incapacity of suing out a pardon and reconciliation afterward Let these Reasons or Arguments mentioned suffice for the confirmation of the Doctrine delivered What remaines now but that I should descend unto particular Application which is the life of every Sermon Amongst many Uses which I intended I shall at present only fix upon an Use of Exhortation wherein I shall addresse my selfe 1. To Ministers and 2. To People Use of Exhortation 1 Part to the Ministers The first part of this Use I direct principally to my dearly beloved Brethren of the Ministry Suffer I beseech you my Brethren the word of Exhortation to put forth your selves to the utmost and with all your might endeavour to presse home the Doctrine of Reconciliation Shew people their hurt and cure their malady and remedy discover unto them their lost and utterly undone condition by nature how miserable is that state which is of nature and Enmity against God Shew them that there is a way and means of reconciliation purchased by the bloud of Jesus Christ Study all the alluring Rhetorick and the art of perswading people to do good unto their own souls and to make all expedition to come unto Jesus Christ This is the substance of your Embassy as if you were Christ's Vicegerents to pray them in Christ's stead to be reconciled unto God My Brethren let me be your remembrancer as you preach unto your people the form of sound words which is your duty so to converse with them that are under your charge Visit their houses and be willing to be acquainted with them Take heed of a stately reserved unsociable carriage in spirituall affairs Such as pray much with their people and conferre with them being inquisitive how their souls thrive these are they who through the Grace of God shall reap sweet and abundant fruit of their Ministery It 's a speciall exhortation of Solomon * Prov. 27. 23. Prov. 27. 23. Be thou diligent to know the state of thy flock and look well to thy heard Which Scripture though usually is applied to Masters of families judicious Carthwright applieth Quanto magis cavendum est iis qui ovibus Christi pretioso ipsius sanguine redemptis praeficiuntur Carthw in loc unto the Ministers of the Gospell If saith he a Shepheard ought to take such care of bruit Creatures how much more should spirituall Pastors take care of the flock committed to their charge Hence all those rotten distinctions of lazy Nonresidents are to be abhominated such as were per se vel per alium semper vel 〈◊〉 semper Residentia loci vel Officii such sorry fig-leaves could never cover the nakednesse of those that used them And my charity perswades me that such kind of distinctions will never be taken up again nor so much as once named amongst you Let me then presse my exhortation a little more home that you would put both your shoulders to this great work and that you would make this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the main and principall design which you drive to set close upon the consciences of your Auditors this unum Necessarium this grand necessary Doctrine of
thus imployed in striving to crucify sinne and in some good measure they have obtained victory this is an excellent imployment to be wrastling against corruption beating downe the body bringing it into subjection But it will be objected That sinne is in the best of Gods children Object and notwithstanding all their strivings and struglings they cannot get rid of sinne whilest they are in this world Ans 1. You must know that in this life there are imperfections Ans in the best and an absolute perfection cannot be attained till we come to heaven 2. Sinne though it is yet it Reignes not in the Regenerate Rom. 6. 12. vers 14. 3. The Regenerate make not a trade of sinne 1 Joh. 3. 9. They are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Sinne is the griefe disease burthen of Regenerate men wherefore they grieve that they sinne and would faine be in that condition where they may sinne no more hereupon they crye out for a deliverer Rom. 7. 24. 5. It 's the endeavour of Regenerate persons to conquer every sinne they allow not themselves in sinne they strive to destroy bosome sinnes Ps 18. 23. 6. God accepts of Evangelicall Perfection i. e. sincere Intentions and endeavoâ—rs for action the will for the deed Wherefore then though flesh remaines as well as spirit yet the spirit at length will prevaile and returne conqueror and herein consists the great conquest of Christians to conquer the flesh to subdue all inordinate affections and insatiable desires and this is that which I have prest from my Text To crucify the flesh with its affections and lusts GODS LOVE IN CHRIST DISCOVERED From Rom 5. vers 8. But God commendeth his love towards us in that whilest we were yet sinners Christ died for us THE Apostle having disputed at large the Doctrine Sermon 6. Preached at St. Marye's Oxon. March 20. 1658. of Justification by faith concludes by way of inference that singular priviledges graces and benefits are the peculiar portion of a justified person Justification is the root and the following graces are the fruit Justification the mother grace they the issue or Daughters viz. Peace of conscience vers 1. Accesse to the Throne of Grace vers 2. Joy in tribulation vers 2. Patience vers 3. Experience vers 4. Hope vers 4. And the ground of this hope is the love of God vers 5. Not that love whereby we love him but whereby he loveth us It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have a sensible feeling of this love and this is not a delusion of our owne fancy but it is the effectuall working of the Holy Ghost A singular Instance of this love appeares by the death of Christ wherein we have 1. The season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the due time and fittest 1. The season season this is the accepted time 2 Cor. 6. 2. Behold now is the accepted time behold now is the day of salvation The most conveninient time even now when the fulnesse of time was come Gal. 4. 4. But when the fulnesse of time was come God sent forth his son made of a woman made under the law c. 2. The condition of the persons for whom it 's expressed by two 2. The Condition of the Persons words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infirme impotent persons unable altogeather to help and deliver themselves And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungodly such as left Gods true worship and defil'd themselves with Idolatry Now the love of Christ is further amplified by a comparison vers 7. let 's compare Christ's love with the love of men vers 7. For scarcely for a righteous man will one dye yet per adventure for a good man some would even dare to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By a righteous man we understand an innocent godly inoffensive just dealing man By a good man here we understand an usefull serviceable man a publick spirited man a Patriot for his countrey one that hath shewed much goodnesse to us Justus reddens cuique quod suum est Bonus qui beneficus est ac bene à multis meritus as some of the Learned observe But what 's this in comparison of the love of Christ All the love of creatures in comparison of Christ's love is not so much as the drop to the Ocean Note the incomparable unparrelled love of Christ to sinners in my Text. But God commendeth his love unto us in that while we were yet sinners Christ died for us Wherein observe these Remarkable Particulars 1. The greatnesse of Gods love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commendat verbum Insignem summe commendabilem esse ostendit Beza Commendare significat aut confirmare as Aretius observes It signifieth testatum facere as Budaeus and Demosthenes use the word 2. The Proofe or Evidence of this love by Christ's death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The condition of the persons sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellious sinners such in whom sinne raigned who were wholy under the power of sinne in their blood in a loathsome filthy condition All are sinners they have no truth in them that deny it 1 Joh. 1. 8. But here by sinners saith * Qui toti vitiosi sunt ac peccato addicti Calv. in Loc. Calvin are understood such Who are wholly vitious and addicted unto sinne We read that God heareth not sinners Joh. 9. 31. For these sinners Christ died for enemies rebells polluted lyeing in their filth these Christ loved and washed No fore sight of their faith repentance moved him to pitty them only his love For these he died and this is an unparrellel'd demonstration of the love of God and of Jesus Christ I shall comprise the whole of my meditations in one fundamentall Doctrine That the death of Christ for sinners is an evident demonstration Doct. of the love of God the Father and of the Lord Jesus Christ This I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfold by Explication Confirmation and particular Application 1. For Explication I propound these Queries Query 1. Wherein consists this love of God the Father Ans In sending of his Sonne his beloved Son his only Son the Son of his bosome God might have impowred an Angell and sent him but the mission of his Son sets forth love inexpressible There 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3. 16. He so loved the world that he gave his only begotten sonne that whosoever believâ—â—â— in him shall not perish but have everlasting life And further we read 1 Joh. 4. 9. In this was manifested the love of God towards us because that God sent his only begotten sonne into the world that we might live through him God left the fallen Angells without a Saviour but took pitty on lost man God would never be reconciled to the fallen Angells but from eternity he contrived a way to reconcile man unto himselfe 2 Cor. 5. 19. To wit that God was in Christ reconciling the world unto
himselfe not imputing their trespasses unto them and hath committed unto us the word of reconciliation This is love beyond compare The duty that belongs unto us is 1. To admire at this great infinite love to get our hearts raised up in the high contemplation of this love 2. Le ts be thankfull we can never be thankfull enough Eternity will be too little to praise God and blesse him for so great love 3. Let love beget love love must be reciprocall 1 Joh. 4. 19. We love him because he first loved us 4. Let this love of God cause us to love one another 1 Joh. 4. 11. Beloved if God so loved us we ought also to love one another 5. Let this ingage us to obedience and holynesse in our conversations Joh. 14. 15. If yee love me keep my Commandments Query 2. Wherein consists this love of Christ Ans In dyeing for us The greatnesse of Christs love in dyeing for us may be inhanced in these singularities 1. In that he died voluntarily 2. If we consider the greatnesse of his sufferings 3. If we consider the persons for whom 1. Christ died voluntarily I gave my back to the smiter and 1. Christ died voluntarily my cheeks to those that pluckt of the haire I hid not my face from shame and spitting Isai 50. 6. And Joh. 10. 17 18. Therefore doth my Father love me because I lay downe my life that I may take it againe No man taketh it from me but I â—ay it down of my selfe I have power to lay it downe and power to take it againe This commandment have I received of my Father Christ if he pleased could have defended himselfe from his enemies he could have had legions of Angells in his defence but in obedience to his Father to fulfill the scripture in love to his owne he freely and voluntarily resigned himselfe to his Fathers pleasure and drunk that cup which his Father gave him And question lesse this was great love for Christ freely and willingly to lay down his life 2. Consider the greatness of Christ's sufferings 2. Consider the greatnesse of Christ's sufferings He endured contempt reproach spitting buffetting reviling they called him Samaritan Impostor Devill they scourged him crowned him with thornes wagged their heads at him Insulted over him and at last they put him to suffer that most shamefull painfull cursed death of the Crosse This Crucifixion was a Roman punishment That 's evident from Joh. 18. 31 32. Then said Pilate unto them take ye him and judge him according to your law The Jewes therefore said unto him it is not lawfull for us to put any man to death that the saying of Jesus might be fulfilled which he spake signifying what death he should dye And to set forth the humiliation of Christ you may read Phil. 2. 8. And being found in fashion as a man he humbled himselfe and became obedient unto death even the death of the Crosse Implying this was the greatest of Punishments Quid dicam in crucem tollere saith Cicero In this punishment of Crucifixion we are to consider these Aggravations 1. Shame 1. The Shame they were crucified usually stark naked Most writers say Christ was so crucified Believe not your painters who put a cloath before him they are teachers of lyes The common custome was that they who were cruciâ—ied were stript naked as they came into the world and so they suffered ignominy And a further shame and disgrace appeares in this that Christ was crucified without the walls as unworthy to be within the walls Barabbas a theife and murtherer was released and Christ was crucified between two theives as if he had been their Captaine this Circumstance sets forth the ignominy and disgrace put upon Jesus Christ 2. In this punishment of Crucifixion we are to consider a curse 2. A Curse Deut. 21. 23. His body shall not remaine all night upon the tree but thou shalt in any wise bury him that day for he that is hanged is accursed of God that thy land be not defiled which the Lord thy God gives thee for an inheritance There was a legall curse put upon this death Gal. 3. 13. Christ hath redeemed us from the curse of the law being made a curse for us for it is written cursed is every one that hangeth on a tree Now for the Son of God the fountaine of all blessings in whom all Nations of the earth should be blessed to stand upon the Crosse like an accursed man the Sun was ashamed and withdrew his light and the earth trembled 3. In this punishment consider paine extremity of paine a lingring 3. Paine death This was a terrible and dolorous paine His body was extended stretched out like stretching out upon a Rack Of the Passion of Christ we are to understand Psal 22. 14 16. I am poured out like water and all my bones are out of joynt my heart is like wax it s melted in the midst of my bowells For dogs have compassed me the assembly of the wicked have inclosed me they peirced my hands and my feet Where the sinewes met in the palmes of his hands and in the feet where the paine was most acute there they peirced him It was not with Christ as with many who are stupefied and in whom extremity of paine blunteth the sense thereof but Christ was in perfect sense all the while And six houres in extremity of paine he hung upon the Crosse and was sensible as much at the last as at the first Never was any sorrow like unto his sorrow He sweat drops of blood was in an agony was despised rejected reproached and at last was crucified All these Considerations inhance the greatnesse of Christs sufferings and his love towards us 3. Consider for whom Christ died not for friends but enemies 3. For whom Christ died Vers 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Not for righteous and good men but for sinners and bad men not for strong but weak not for faithfull subjects but rebells Christ died Now this love is beyond all compare Now the consideration of Gods love and our unworthynesse should ingage us to love and thankfulnesse as * Tantae dilectionis Dei indignitatis nostrae consideratione demittamus Cristas in Dei judicio ac toto corde eum redamemus ut non totos in â—ivam gratitudinis hostiam vicissim consecremus Pareus in Loc. Pareus observes on the place To lay downe his life for his friends had been great love Joh. 15. 13. greater love hath no man then this that a man lay downe his life for his friend But to lay downe his life for enemies for sinners unworthy persons this love is a none such Christ died for the ungodly He said live when they were in their blood Ezek. 16. 6. And when I passed by thee and saw thee polluted in