to remooue out of the bodie and to dwell with the LORD There are two good thinges The one confidence the other light The Apostle maketh a choise heere he will leaue confidence here in the bodie and hee chooseth to die that he may attaine to the light and in this respect he would change all the confidence hee hath with death Thou wilâ— not change a foot of earth with death but th' Apostle will change confidence with death and confidence is more preciou than all y e earth Few will doe this and yet thou wi 't die and thou hadst sworne it Well is that bodie that is so resolued to die as Paule was But maketh Paule a choise of death for death it selfe Certainely no man wil choose death for death it selfe for except the LORD lighten death and transforme it it is an entrie to Hell And if thou haue none other respect in death but to be quite of this miserable life as some will sâ—y Would GOD I were dead that I might bee quite of this miserie thou shalt bee in greater miserie after death than euer thou was whilst thou was liuing What then should bee the speciall cause that should mooue a man to say Would GOD I were dissolued euen this I am burthened with sinne I am burthened with mortalitie This burthen should bee a great motiue Well is the soule that is freede of sinne What pleasure is it to a soule that woulde faine serue GOD to liue euer in sinne Nay no pleasure This is the speciall motiue that should mooue vs to make choise of death To bee with IESVS CHRIST to dwell with Him and to bee in His companie in the participation of that glorie that is in the countenance of CHRIST For that caâ—se I would flit that I might bee with my LORD and embrace that joye So as the miserie of this worlde will put thee forwarde to GOD. so the sweetenesse of CHRISTS companie will draw thee forward Then to ende The Apostle hath preconceaued in himselfe a wonderfull joye of that glorie when hee sawe it not yet so must wee doe All his walking was by faith and not by sight but hee seeth before the hand an Heauenlie joy and pleasure in respect of that â—ruition that he shall once get of the countenance of CHRIST This shoulde learne thee to looke euer for more than thou â—eest thinke not that thou hast seene all the glorie that shall come to thee and hast felt all the pleasures that are laid vp for thee in Heauen But thinke that there is greater joye and glorie there thaÌ„ euer thou couldi heare of for CHRIST him selfe neuer vttered al the glory that is laid vp for the Sainctes All that wee see heere is but in a mirrour All the glorie of CHRIST in the Scripture is but in a mirrour liâ—e as when the Sunne shineth in the mirrour thou lookest not to the Sunne that shineth but to the glauncing thereof in the mirrour And as there is greater shining in the Sunne than in the glauncing thereof which thou seest so thinke euer there is greater glorie in Heauen than euer thou hearde of in the Scripture Suppose not that thou canst thinke of the joyes of Heauen as men on earth thinke on earthly thinges Who can thinke a thing greater than it is No the glory of Heauen and the joye with CHRIST mounteth vp aboue the reach of thy faith and hope and all thing that is able to conceiue the same It mounteth vp higher that the Heauen of Heauens is aboue the earth Therefore thinke not with thy selfe it is too much that I looke for Thou failest only in narrownesse thy Faith and Hope is so narrowe that they cannot comprehende the thousande part of that glorie And so wee should say I hope and I belieue more than I am able to comprehend And here is the cause that thou canst not get that full sight of glorie that is laide vp for thee The weake begunne grace of Faith and the Spirite of GOD in thee is not able to attaine to the thousand part of that glorie The LORD giue vs grace to preconceaue this glorie in some measure that wee may seeke the same and say with PAVL I haue Faith and Hope but that glorie passeth all The LORD grant vs this euen for CHRISTES sake So bee it THE THIRD SERMON II. COR. CHAP. V. verse 9 Whereâ—ore also we couet that both dwelling at home and remoouing from home wee may bee acceptable to Him verse 10 For we must all appeare before the judgement seate of CHRIST that euery man may receiue the things which are done in his bodie according to that that he hath done whether it be good or euill verse 11 Knowing therefore that terrour of the LORD wee perswade men and wee are made manifest vnto GOD and I trust also that wee are made manifest in your consciences WEe haue hearde Brethren these dayes past the remedie that the Apostle setteth downe against this temporall death the dissolution of the body In a worde it is a full assurance and perswasion of the heart that when we are dead concerning the body yet we shall liue againe and shall receiue at the handes of God a more glorious body than euer this bodie was It is an harde matter to get this assurance for the naturall reason of man cannot nor will not perswade him that hee once beeing dead the bodie beeing dissolued in ashes that euer that bodie shall bee recouered againe Therefore the Apostle bringeth in three argumentes of this assurance The first is the earnest desire that the Godly haue in this life to be glorified It is a thing impossible that this desire can bee in vaine Hee that giueth thee a desire of glorie and sighing for it He must giue thee the life and glorie that is desired and sighed for For otherwise Hee would neuer giue thee grace to sigh once for this life and glorie except Hee were purposed to put thee in possession of that glorie one day The second argument is taken from our regenâ—ration or the end of our regeneration GOD is Hee that maketh vs of new againe after we were dismaide by the fall of Adam Hee createth vs of newe againe to this ende that wee should liue the first creation It ended indeede and wee haue lost the right thereof euen in the first creation Wee were created to liue euerlastingly yet wee died But the second creation in IESUS will neuer breake but as in him wee are renewed to life liue shall wee in the Heauens euerlastingly it can neuer faile Peter saith in his first epist chap. 1. vers 3. Wee are regenerate againe into that liuely hope The third argument is the Spirit of CHRIST whereby GOD worketh in vs both the desire and regeneration hauing once giuen vs that Spirit He taketh Him not from vs againe but letteth Him dwell in soule and bodie to bee an earnest-pennie in vs assuring vs He shal neuer leaue vs till the whole promises in
shalt still be the worse So this testifieth that the object of our faith is the surpassing mercy of God Then if thou wouldest search y e nature of God and search Him a thousand yeeres thou shalt neuer come to the ground of His deepnesse search out especially His loue mercy a man may faile vanish away in curiosity searching y e deepenesse of God but in searching out His mercy thou shalt neuer erre it shall be with a joy cōsolation of the heart Paul prayeth for the Ephesians chap. 3 vers 18. that they might attaine to that infinite deepnesse breadth length height in God for God is infinitly deepe in all things but wherefore is it that he prayeth Euen that they searching in God should search that infinit profoundity of the loue of God Surely if wee would know that profoundity of God search in to His nature thē let vs search alwayes in to that loue mercy of God in IESVS Christ And this searching hath euer a grouth and increase in faith till wee get a sight of Him euerlastingly To go forward He is not cōtent to say with Him is gentlenes but he subjoynes with Him is great redemption the words grow in highnesse these words comprehēd set out a greater mercy in God than the former now y e mercy of God in Iesus Christ is not all told in a word alas for want of feeling we speake slenderly lightly of it no in very deed all the words and the greatest words in the world of the most holy most wise most eloquent men is not able to set out point out that infinit greatnesse deepnes of it and he she that once haue tasted of mercy scarcely can they find words to expresse the thousand part of it whē they haue gotten a little taste apprehension of it they are not able to get words to expresse that apprehension of the heart Paul commonly calleth it the riches of mercy God who is rich in mercy according to His infinit great loue c. Ephes 2. 4. Paul Dauid the rest of them cānot get words to expresse that apprehension of mercy that they haue in their heartes No there is no creature that is capable of that infinite mercy for the worke that y e Spirite of Iesus Christ doeth worke in the heart whether it be a sense of dolour or a sense of joy the tongue of no creature can tell or expresse Paul calleth it sighes inexpressible Peter calleth it joy vnspeakeable So y e heart cannot expresse the greatnesse of the worke of the Spirit Men will thinke them hyperbolicall words but that is a token that they haue not tasted that joy and mercy in their owne hearts Now in the last words he commeth neare hand makes a particular promise of His mercy to His Church He will redeeme Israel His Church from all her iniquity as hee would say I haue told you He is mercifull full of redemption but I come nearer hand Thou shalt finde in experience that Hee is mercifull full of redemptiō So it is not enough to the Preachers of y e word to preach Gods mercy and redemption generally to the world no they must come nearer hand in promising they must make to the hearts of the people a particular application and say not only God is mercifull but He will be mercifull vnto you and He is full of redemption and He shall redeeme you and so say I I haue not beene speaking of mercy and redemption that appertaineth not to vs but the Lord shal be mercifull and redeeme you if ye belieue in Iesus Christ for there is no grace but in Him If this particular application be not made the cōscience of sinne is so great that the sinner dare not put foorth his hand to receiue mercy Now to whom pertaineth mercy and redemption He saith Hee shall redeeme Israel that is the Church militant The Church is militāt in this world but redemption pertaineth to it in the ende But where from shall the Lord redeeme y e Church Not from persecution and tribulation in this worlde but from all her sinnes So this presupponeth first That the Church is full of sin so long as it is in this world This is but a vaine dreame to imagine that there shall bee a Church or any member of the same in this worlde without spot away with that vanitie So next the redemption of the Church standeth nor so much in freeing it from persecution or tribulation although she shall be redeemed from all these things also as from redeeming her from sin the chiese redemption shall be from sin for why the greatest enemy of the Church is her own sins it is her own sins that is the cause of all her persecution and it is sin that the Lord mortifieth and slayeth by persecution and tribulation for if there were no sin there would not bee such a thing as a persecuter or a tyrant against her and the greatest burthen that y e godly feele is alwayes their owne sins they were neuer vnder so great perfecution no crosse no trouble comparable to the burthen of sin Paul saith Rom. 7. 24 Miserable man who shall deliuer me Where from Not from persecution albeit he was subject to as great persecution as anie man but from this body of sin because hee could not get that obedience to God that hee would haue had And wherfore died Christ Was it to redeeme vs from persecution or crosses in this world No the Lord died that Hee might redeeme vs from sin with His precious blood And Paul to y e Corin maketh mention of that triumph that the Church shall haue when the Lord Iesus shall come O death where is thy sting Then she shall glory that she is redeemed from sinne and from offending of GOD. And that shall be our chiefe felicity in that life to come that our hearts thoughtes shall be free of all sinne we shall offend God no more but al shall be full of obedience to Iesus Christ and then shall we be fully sanctified and glorified when wee get that blessed presence of the Lord Iesus which wee long for To whome bee praise and glory for euer Amen THE XIIII SERMON MATTH CHAP. XV. verse 21 And Iesus went thence and departed into the coasts of Tyrus and Sidon verse 22 And beholde a woman a Canaanite came out of the same coastes and cryed saying vnto him Haue inercie on mee O Lord the sonne of Dauid my daughter is miserably vexed with a deuill verse 23 But he answered her not a word Then came to him his disciples and besought him saying Sende her away for she cryeth after vs. verse 24 But he answered and said I am not sent but vnto the lost sheepe of the house of Israel verse 25 Yet shee came and worshipped him saying LORD helpe mee verse 26 And hee answered and saide It is not good to take
they had not care of naturall honestie or shame but they wrought all sort of vncleannesse because they deteined the trueth of God in vnrightiousnesse and suffered it not to reforme them And naturall men hath found this repining of this corrupt will contrary the reason and light of the minde and they haue saide Video meliora proboque deteriora sequor that is I see and allowe better thinges but I followe the worst And to bee short this wit of man repineth as fast against the Lordes will as the will of the deuill doeth for by nature we will that same thing that the deuill willeth and there was neuer anie thing so abhominable that the deuill hath pleasure in but wee haue pleasure of the same Yee saieth our Sauiour are of the deuill your father and the lustes of your father will yee fulfill Ioh. 8. 44. Beholde how great matter and occasion the Papistes haue to boast of free will to any good they are but vaine blinde bodies The will of man goeth wholly with the will of the deuill There is no such a thing There is not so much as one jot of the will of man free yet the corruption resteth not here but it goeth forward and polluteth and defileth all the affections that are in man as anger loue hope feare c. none of them are free they fight all against God they haue no conformitie but a great repugnance with that will of God I goe forward and I will not omit the naturall powers and faculties of the soule And I affirme that there are no powers of the soule that are naturall as the facultie and appetite of eating of digesting of expelling but all are infected with this post So that Brethren there is neuer a power of the soule that is free of this corruption Would ye vnderstand what becommeth of this corruption and what it doeth Beeing in the soule of man it maketh that there is neuer a thought that a man thinketh but it is a sinne And if thou haue no more than nature the least motion of thine heart is a sin in y e sight of God neuer a worde that thou speakest but it is a sin neuer a deed y t thou doest but it is a sin neuer a way thou wilt goe but it is a sin consequently it maketh thee alwayes subject to the heauie wrath of GOD If thou stirrest but thine hand or thy foote thou sinnest and the wrath of God will pursue and followe thee till at last thou bee casten into hell if thou bee not renewed Besides this so long as wee remaine in nature this corruption and pest is so forceable in euery one of vs that there is not one sinne in the worlde so great and abhominable but with pleasure and delight euery one of vs woulde performe it if the Lord of His mercy did not by His Spirite renew vs at least by His power restraine vs when occasion is presented The roote and seede of all mischiefe vnder the sunne is compacted in euerie man woman Maruell not when thou seest some running to adultery some to murther some to sorcery and witch-craft for that seede which is forceable in them would bee as forceable in thee to all mischiefe if the Lord restrained thee not Naturally thou art as bent and inclined to these thinges as they are if the Lord by His powerfull prouidence did not restraine thee When the Apostle Paule considereth the strength and the force of that corruption that was in his heart hee saieth I knowe that in mee that is in my flesh there is no good And in another place the Prophet saith Except the LORD had left a seede in vs wee had beene made like SODOME and GOMORRHA Esay Chap. 1. verse 9. Brethren this same seede and roote of bitternesse is in euery infant yee thinke they bee Angels and men commonly call them innocentes No no they are but wolues birdes and there is a vvorlde of mischiefe vvithin them vvhich vvill burst out when yeeres strength and occasion concurreth except the Lord restraine the same Further I aduertise you of the deceitfull lurking of this pest for it is not onely to bee feared when it bursteth foorth and is fruitfull in euill deedes but also when it lurketh yee see if there be a pest in the flesh of man before it be broken out many a time they will thinke they haue not a pest So it is with this pest it will lurke within the flesh and sinewes of the heart so quietly that a man wil thinke hee is the wholest body in the worlde but touch him present any object or small occasion yea apply but the holy Law of God to that heart incontinent his â—oule affections and lustes shall vtter themselues and burst out Euen as yee see sometimes that fire vvill bee so hidden and couered vnder the ashes that it vvill not appeare and men vvill thinke that there is no fire there but as soone as there is any meete and apt matter as wood powder or brimstone applyed then it vvill manifest it selfe and burst foorth in a flame Euen so albeit vvhen men feele not their foule lustes and affections they seeme to themselues to bee holy yet speake to them of the Lawe of GOD forbidding and discharging such and such thinges to bee done then they shall finde the passions of sinne vvhich appeared before to bee dead vvithin them to beginne to liue yea to rage in the soule and to bring foorth fruites vnto death as Paul saieth in his epistle to the Romanes the seuenth Chapter and fift verse And then vvhen these passions breake out happie is hee that hath some part of the Spirite of Regeneration to represse them and striue against them in some measure For naturallie there is nothing in vs to gaine-stand them but wholly with all our force and with griedinesse wee will accomplish them yea the deuill sitteth betwixt the shoulders yea in the very heart of man and carrieth him heere and there to accomplishe all sort of mischiefe in all kinde of filthinesse and shall neuer let him stay till hee bring him to destruction There is no power in man to resist And therefore sinne is saide to reigne and to haue a kingdome within vs And except the Spirite of Christ come and in mercie either holde downe or else mortifie and slaye that foule corruption it shall slay vs at the last Yee see then howe deceitfull it is and howe easily men are deceiued whilest this corruption lurketh within and vttereth not it selfe But Brethren more dangerous is the deceite thereof when it bursteth out We thinke that man to bee in a miserable estate who is raging in this bodily pest and yet is so blinded and senselesse that hee is not aware of the sicknesse till hee die in the same if hee were sensible of the disease hee were in a better estate and condition And so is the estate and condition of man naturally when this corruption beginneth to vtter it selfe
it is sowne in dishonour and is raised in glorie it is sowne in weakenesse and is raised in power The weakest bodie in Heauen shall be stronger than the strongest man in earth Then saieth hee it is sowne a naturall bodie and is raised a spirituall bodie So the change is in qualitie and therefore he saith to the Philippians chap. 3. vers 21. When CHRIST commeth Hee shall transforme not abolish but transforme in qualitie our vile bodies like to His owne glorious body Christ keepeth in y e Heauen that same very body which he had in the earth thou shalt keep the same bodie in HeaueÌ„ which thou hast in earth but it shall be altered in qualitie as far as y e HeaueÌ„ earth is different BrethreÌ„ this ministreth comfort there is none of vs but naturally we loue this body then let this comfort thee that suppose thy soule shall bee for a time without this bodie yet thou shalt get it again Another comfort death cannot destroy it the graue shall not bee able to swallow vp that body but the graue shal keep it the dust substance thereof till the comming of Christ then it shall be compelled to render it againe Life shall swallow vp death but death nor the graue shall not be able to swallow vp the bodie of Godâ— Elect But the reprobate shall be swallowed vp of death both in soule bodie In the 8. chap. to the ROMANES the 10. and 11. verses Paul ministreth these two consolations against death Hee saieth The bodie must die because of sinne but hee subjoyneth The soule in the meane time shall liue and the Spirit of Iesus shall take it couer it with that blood And albeit it was a sinfull soule yet assoone as the Father blinketh vpon it wimpled and wrapped as it were in the blood of Iesus immediately hee biddeth it passe to glorie He goeth forward And where it might haue bene said shall we haue no consolation in the body He answereth If the Spirite of Him that raised Iesus from the dead dwell in your mortall body what then He that is GOD the Father that raised vp Christ from the dead He by His Spirit shall raise your bodies that same body that is dead and laid in graue that same body by Gods Spirit for the Spirit of Iesus and the Spirite of the Father is all one shall be raised vp Learne then if this holy Spirit of God once take lodging in you He shall neuer leaue you in soule nor body He shal accompanie the body in the graue and conuoy the soule to Heauen The Spirit of Iesus shall goe with y e soule lift it vp The earth getteth the body when the soule is separated from it yet the Holy Spirit shall goe to the graue with the body and shall remain with it in the graue and with the least part of the dust thereof And when Christ shall come He shall gather it together and make it a whole body So happy are they that haue once lodged this guest in their soules for neither fire nor water nor none other power euer shall bee able to destroy them because that Holy Spirit euer remaineth with theÌ„ Now in the next verse because it might haue bene said and objected Thou wouldst not want the bodie why sighest thou then and what meaneth this desire if thou wouldst keepe the body Wee the faithfull that are in this tabernacle we sigh are burthened but marke our desire because wee would not be vnclothed as some will say Soule to God and bones to the dung-hill in contempt of the body but thinkest thou to be glorified in HeaueÌ„ without a body No but would be clothed vpon that mortalitie might bee swallowed vp of Life As if hee would say I wold haue this faire cloke of glory put vpon this body that it might consume and swallow vp all this stinke of sinne that is in the body Learne then first the body as it is now is a burthen Hee saieth Wee that are in this tabernacle sigh and are burthened It is a loade laide vpon the backe of the soule it is a tabernacle but a burthenable tabernacle as an house smoothering him down and he holding the same vpon his shoulders that appearantly it would be better for him to bee out of it Learne secondly the estate of them that dwell in this tabernacle If the body be a burthen then the soule must sigh grone as a man vnder a heauie burthen And the body is nothing but an house of mourning to the faithfull soule as long as it dwelleth therein The wanton light man thinketh this body which he beareth about to bee no burthen and will run and leape with it as though this carcasse were as light as a fether Alas hee feeleth not the burthen hee is senselesse and like one in a feuer and in a rage that knoweth not what hee doeth nor what hee suffereth A mountaine is lying vpon him and hee feeleth it not Woe to those men that are so wanton vnder this miserie Amend in time or the LORD shâ—ll thrust thee downe to Hell Fye on thee that dwellest in Bethania the house of mourning canst not mourn Mourne in time or else I assure thee thou shalt mourne for euer This beeing the condition of men who dwell in this tabernacle sighing and desiring as a womâ—n with childe to bee relieued what is the ende of this desire The ende of the mourning of the Godlie is not that they woulde bee quite of the house as manie desire that were wrong for manie will mourne vnder this house desperatelie and the bodie will bee a burthen to the soule in them and their life will be vnpleasant to them they will thinke to get a reliefe of the burthen by the want of this present life and will put hand in themselues but then beginneth their euerlasting mourning for they neuer knew what mourning was till that end come So then this is not the way to bee deliuered of the burthen but the way is To seeke to put on a cloathing on this bodie and heere is the ende of our desire It is clothed with mortalitie and that is all the matter of thy mourning It is not the substance of the bodie that causeth thee to mourne but sinne that possesseth thy bodie and corrupteth the marowe of thy bones death accompanying sinne Then this mortalitie beeing an accident of sinne which is the chiefe cause thereof the remedie is Seeke to bee cloathed with the life that commeth from Christ Sucke in by Faith a droppe of that life of Christ This will not destroy thy bodie but it will destroy the death sinne that possesseth thy bodie And the life of Iesus Christ in a moment wil swallowe vp all that death and sinne and all that miserie that laye on thee There is the way to dwell with ease in the bodie Seeke not to destroy the bodie But seeke the slaughter of that sinne and death that lieth
vpon thy bodie otherwise soule and bodie both shall perish the house shall fall downe and the man that lodged in the house shall bee destroyed Remember then Life and Death are not matters to bee scorned withall they are not wordes nay nay Thinke grauelie of them and before thy soule bee dislodged looke that thou bee prepared for a better life Looke that thou finde the LORD of Life CHRIST IESVS by His Spirit working the death of mortalitie in thee and the beginning of the Life that shall last for euer The LORD by His Spirit worke these thinges in your heartes To whom bee all Praise Honour and Glorie for euer and euer AMEN THE SECOND SERMON II. COR. CHAP. V. verse 5 And He that hath created vs for this thing is GOD who also hath giuen vnto vs the earnest of the Spirit verse 6 Therefore wee are alwayes bolde though wee knowe that Whilst wee are at home in the bodie wee are absent from the LORD verse 7 For we walke by faith and not by sight verse 8 Neuerthelesse we are bolde loue rather to remooue out of the bodie and to dwell with the LORD BRethren yee that were present the last day hearde what was the purpose of Paul in this place First hee beginneth to comfort himselfe and all others that are to die and to be dissolued against death the terrours of death He as he saith in the chap. preceeding 18. vers is looking vp to Heauen and whilst he is looking vp to Heauen to see that end that he was once to attaine to there cometh in betwixt his sight and the light of that glorie and life a cloude of death to haue caught away out of his eies if it had bene possible all too-looke to life euerlasting The remedic against it wee shewed you was Faith and a constant Hope with a sharpe earnest and stedfast looking euē to pierce in throrow death and that cloude of death and thorow death to get a sight of that life and light of glorie which lieth hid vp in Heauen beyond death We know saith the Apostle and are assured that our bodies and the earthlie house of this tabernacle shall bee dissolued yet wee shall get a building for an house a building that is from God not made with mens hands but an eternall building that is situated in the Heauens aboue the carth When hee hath set down this remedy he beginneth to comfort himselfe and others by a sure Faith that after death he shall liue againe after the dissolution of his mortall bodie hee shall receiue a glorious bodie The first argument of his assurance is from the desire hee had of life sighing with an earnest desire of that Kingdome which is from Heauen This desire neuer disappointed man Neuer was there anie man that had an earnest desire of life glorie and had the true knowledge and meane to attaine to this glorie that was disappointed of his desire but who euer desired most earnestlie to be glorified most certainly they liue now in Heauen and at this houre they are glorified there and none there shall be that shall haue this desire and striue to throng into Heauen violently Mat. 11. 12. but they shall enjoy Heauen after their departing Now in the Text which we haue read we followe out the assurances and warrandes which the Apostle hath of the glorie of the life to come The second assurance and warrand of the life to come is in the first words Hee saith the Apostle that hath created vs for this thing is God c. The argument of the life to come in these words is from the ende of our creation GOD hath created vs to this ende to wit That in the ende this mortalitie wherewith wee are clothed might bee swallowed vp of Life therefore liue must wee in Heauen This is the ende of our creation therefore it cannot faile but wee must bee glorified Learne then The maner of our glorifying is this It is GOD not man that hath made vs and created vs to this ende It is impossible that GOD can be disappointed of the ende which He setteth before Him of His worke man may bee disappointed for hee will begin a worke for some purpose but oft times hee will bee disappointed of that purpose Hee will build an house to dwell in but it may be hee neuer dwell in it another will dwell therein GOD when He worketh a worke to anie ende it is impossible that Hee can bee disappointed All the world if they would stand vp and oppone to GODS worke they cannot hinder it That worke that GOD worketh in vs is such a worke that tendeth to Life as to the ende thereof Who shall condemne vs saith the Apostle it is God that justifieth vs Roman 8. 33. Will Hee justifie thee all the world shall not bee able to condemne thee Will Hee saue thee all the worlde shall not bee able to make thee perish So is it of His whole Church in generall Suppose all the worlde were conspired against His Church He wil haue it safe and wonderfully worketh He the saluation of His Church euery member thereof through death He bringeth them to life so that it is folly to men to striue against the works of GOD. Yet looke to the wordes Hee that hath created vs to this end is God What creation is this that he meaneth of Is this that first creation of Adam and Eua of euery one of vs in them that was at the beginning Not so that creation failed Indeede wee were first created to liue and thorowe that first creation euerie one of vs got a certaine right to liue for euer but that right wee lost in our owne default wee are fallen from that right of our creation in the fall of Adam So we must seeke another creation or else wee shall neuer see Life for wee haue no right to that first creation which was in all Holinesse according to the image of GOD Ephes 4. 24. If thou sticke to that first creation and olde birth-right thou shalt neuer see Life Then the Apostle meaneth of another What other making or creating of vs is this It is our regeneration or renewing againe which is nothing else but as it were a newe birth and begetting from the which we are called new creatures 2. Corin. 5. 17. Then Brethren wouldst thou haue a sure argument that thou shalt liue after this life wo to thee if thou liuest not after this life woe to them that euer sawe this worlde and they get not a life after this life for this life will away Looke if thou art regenerated and renewed looke if thou art sanctified and findest a slaying of thy lusts within thee Looke if thou findest the life of God by his Spirit working within thee not this naturall life but this Heauenly and spirituall life begunne in thee not by nature but by grace If thou hast this thou hast a warrand that thou shalt liue and albeit
mooue thee to doe thy duety so much as the feeling of this loue of Christ towardes thee And nothing will bee able to stay thee from Christ and honouring Him and it were with thine owne ignominie if once thou haue a sense of it In the next verse hee giueth two reasons why the loue of Christ constrained him The first reason is taken from that misery that Christ founde him in when he suffered for him The second is taken from the ende of the death of Iesus As to the first this was our miserable estate before Christ loued vs we were all dead how proueth he that If one be dead for all then were all dead if thou hadst not bene dead in vaine Christ died for thee if thou hadst bene but halfe dead as the Papists say who vaunt of their free will the Sonne of God had neuer died for thee if Paul had had this free will and so bene halfe dead Christ had neuer died for him and if there were none other argument but this To import that there is not a free wil nor sponke of godlines in mē by nature it is sufficient to say Christ hath died for all we were without all sponk of free will to good when Christ came Marke the force of the argument It is from that miserable estate and spirituall death wherein CHRIST found vs when Hee beganne to bestow His loue vpon vs. Wee were dead spirituallie in sinne dead in trespasses What is this corporall death to bee respected if thou bee dead in sinne thou art worse than a carion This spirituall death should moue vs to thinke that the loue of Christ was wonderfull towardes vs it should euer make vs aggrege that loue wherwith He hath loued vs Hee died for thee who was dead in sinne and trespasses and so an enemie to Him Who is hee saieth the Apostle that will die for his enemies Roman 5. 7. Thou being dead in sinne thou liuedst in sinne and so liuedst an enemie to the life of CHRIST And therefore thine heart can neuer sufficientlie aggrege the benefites of His death Men are miserable but alas they feele it not thou hast no want nor scant of miserie but thou wantest sense and the lesse feeling thou hast of thy deadnes the greater is thy deadnesse for the sense of death is the beginning of life the more thou wantest the sense of death thou art euer the deader the liuelier the sinner is leaping and playing in his wantonnesse the deader is hee in soule For hee hath a burthen vpon his backe that will presse him thorowe the earth and make him sinke to Hell one day and in the meane time he is running to his mischiefe and villanie and knoweth not that hee hath death euerlasting vpon his backe O wo be to that miserable catiue although he be a king Alas men are dead in sinne and halfe in Hell and will not consider it It is a pitifull thing to consider howe there is no sense of this infernall miserie that followeth vpon this death When it is tolde them The LORD hath died for them they will make none account of it The word of the Crosse of Christ hath beene to the multitude of this Land but a vaine sounde and they haue neuer esteemed of such a mercie And therefore what wonder is it to see these vexations O SCOTLAND thou shalt get another wakening thou hast so long contemned grace which is y e most precious thing that euer was The Lord cānot be Lord if He suffer so long contempt and lightlying of Christ and His loue vnpunished The seconde argument is taken from the ende and purpose that Christ had in dying looked Hee to this end that thou shouldest play thee and follow thine own lust that thou shouldest abuse that life which He had bought so deare with His precious blood No his purpose was that not only in his death satisfaction thou shouldest be justified coūted just but also that thou shouldest be sanctified that thou sholdest cast off the works of vncleannes dedicate thy life in holines to him it is said Rom. 14. 9. that he rose again that he might be Lord ouer thy life For there was neuer man that had such a right to an earthlie thing as Christ hath to thy life then doe what euer may pleasnte him if it were to die a thousand times if it were to bee a foole for His cause what euer may pleasure Him set thee to doe it or of necessitie thou shalt lose that life of thine But here is the misery Mē know not wherefore Christ died Will yee aske men and women when they are bathing themselues in wickednesse if they will goe to Heauen they will answere yes they will goe to Heauen before their feet be colde But vaine lowne thou neuer knewst Christes purpose in dying for thee His purpose was that thou shouldest be a new man and thou shouldest not liue to thine owne selfe but to Him And the end shall proue if thou proceed so liuing to thy selfe not to Him who died for thee that the death of Christ had neuer force in thee Therefore looke if thou liue to Christ and if thou doest so then assure thy selfe Christ died for thee Looke if in the morning thou canst say Lord thou died for me I will giue thee my life and consecrate to Thee this day all mine actions and all that I haue Well is the soule that can saye this way Then all turneth to this Seeing Christ died for me I will take this resolutiō I will liue to Him al my dayes The Lord grant vs this resolutiō that we may liue to Him in this life that herafter we may liue with Him in Heauen for euer To whome with the FATHER and the Holie GHOST be all Honour Praise and Glorie both now and euermore So bee it THE FIFT SERMON II. COR. CHAP. V. verse 16 Wherefore hencfoorth knowe wee no man after the flesh yea though wee haue knowne CHRIST after the flesh yet now hencefoorth know wee Him no more verse 17 Therefore if anie man bee in CHRIST hee is a new creature olde thinges are passed away Beholde all thinges are become new verse 18 And all things are of GOD who hath reconciled vs vnto Himselfe by IESUS CHRIST and hath giuen vnto vs the ministerie of reconciliation YEe hearde the last daye in the last part of this Chapter the reasons set down wherfore a man is bound and oblished in conscience to liue to God to consecrate his life his death and all his actions to Iesus Christ to wit First the loue of Christ constraineth and oblisheth vs so to loue Him againe that we be content euen to bee foolish to this world for His sake Another argument was taken from our own estate wherein we were when He shewed this loue of His vpon vs wee were dead in sinne and trespasses So this miserable condition that we did lie in which was the beginning of Hell euerlasting
of my wisdome in the sight of these I am wise and in their audience I speake wisdom howbeit earthly men thinke all that I speake but follie This is the meaning th' effect of the Apostles answere shortly As to this word of perfectioÌ„ I will not iusist in it A full perfection is not heere meaned but a striuing to perfection No man nor woman in this life is perfect but the perfectest of vs all that liueth in this worlde one lie are striuing to perfection thorowe infinite infirmities Therefore this worde of perfection is not to be vnderstood of that consummate perfection which wee shall haue in that other life but as it is opponed vnto them that haue no perfection no spirituall nor Heauenly sight or knowledge of things Heauenly spirituall Then there is the lesson in one word Yee know the sentence spoken commonly Wisdome is justified of her owne children Mat. 11. 19 Let the world account of it as they will wisdome shall euer be wisdome to them that haue any wisdome fooles will neuer count that Heauenlie wisdome to be wisedome nor the wise of this world will neuer esteeme of it Much consisteth in the disposition of the hearts of the hearers that which is wisdome to one is meere follie to another and all because the disposition is diuers and contrary Set together a man that is HeaueÌ„ly minded a man that is only earthly minded speak the wisdome of God to them both and wisdome to the Heauenly minded man shall be wisdom to the earthly minded man it shall bee foolishnesse The speech of the Crosse saieth the Apostle in the 1. chap. of this epi. vers 18. to them that perish is foolishnesse but to them that are saued it is the wisedome and power of GOD Art thou one that art ordained to bee saued The Gospell of Iesus Christ shall be wisdome and onlie wisedome vnto thee And therfore seeing there standeth so much in the disposition of the hearer before thou commest to heare look to thy disposition leaue thine earthly minde behind thee lest thou receiue thine own damnatioÌ„ bring an heauenly mind with thee that y e wisdom of God may be y e power of saluatioÌ„ to thee there hath bene loÌ„g hearing teaching among vs in this Towne buâ— the issue of things testifie that there hath bene an euill disposition in the heartes of the multitude the present trouble of this Towne telleth what hath bene the disposition of manie for what euer bee the worke of men herein yet no question the Lord hath His worke in it to spoyle thee for thine ingratitude and euill disposition of thine heart of the libertie of His glorious Gospell and if this Gospell goe away then shame and confusion shall light not onelie vpon this Towne but also on the whole Land and euerie estate thereof Then to goe forward The Apostle falleth out in an high description commendation of this wisedome which â—ee preached which is the wisedome of God Marke it he saith Not the wisedome of this worlde nor of the Princes of this worlde who come to naught In this description there is nothing that may commende anie science or wisedome of this world which is not brought in heere to the commendation of this Heauenlie wisedome Sciences and wisdome vse to be commended from the Authors from them that inuented them they vse to be commended from their secrecie and hidnesse in that they are hidden vp in a mysterie from the eyes of men they vse to be commended from the ende and vse for the which they were ordained they vse to be commended from their sublimitie subtilitie when they passe the capacitie of men men holde them in admiration and wonder at them they vse to be commended from their subject which they entreat of if it be a worthie subject it is a worthie science These things recommend vnto vs Sciences inuented by the braine of man All these thinges are in an higher degree in the wisedome of God than euer they were in anie worldlie science Now marke euerie word The Apostle beginneth his commendation at the Author and first he letteth you see who is not the Author then he letteth you see in verie deede who is the Author of this wisedome All this is spoken of the Gospell which we preach to you and therefore note euerie circumstance marke the excellencie of this Gospel which the Apostle to the Philippians chap. 3. vers 8. calleth the eminencie of the knowledge of Iesus Christ which mounteth aboue all knowledge in this world Then whom saith hee not to bee the Author of it This world neuer found it out neuer inuented it it came neuer from y e heads of worldlie men Indeede it is true this worlde is wise in her owne kind Luke 16. 8. and this world and all the men thereof from the beginning of it vnto this houre hath beene occupied in counsels in laying of plottes in setting downe purposes and taking consultation they haue bene verie busie But amongst all the things that euer man aduised vpon there was neuer found so much as one thought in the head of a man of the remedie against sinne and death but sitting from the beginning in their counsels they sate like as manie damned creatures without anie thought howe they should be relieued of that damnation this is that Heauenly wisdome spokeÌ„ of here that telleth vs of the remedie against sinne death damnation wherein we lye Yea Brethren let be they had not anie thought of this matter they did nothing in al their wise consultatioÌ„s for the most part but inuolued themselues more and more in their guiltinesse augmented their damnation wherein all men were fallen by Adam Then it was not the world that found it out O! but there are some Princes in the world that passe others in wisdome there are wise high spirited men that will put order to others and with their wit will compasse Heauen and earth that will search out the deepnesse of nature and bee occupied in high things it may bee that these men haue found out this wisdome The Apostle meeteth this No saith hee none of the princes of this world whether Iewes or Gentiles found out this wisedome All the great Monarches all the Philosophers with their wisdome and philosophie neuer thought once on such a thing it is true indeed there is some in this world that haue euer bene occupied in hie things aboue the reach of the common sort of people sitting on high places searching into the deepnes of nature but among all their occupations high conceits and deuises there was neuer so much as a thought or suspiâ—ion or a dreame of that onlie remedie against sin and death of that onlie way and meanes of saluation and deliuerie of a lost sinner A wonderfull thing condemned men sitting in such occupations without any thought of their damnation Emperours condemned men and yet neuer such a thing as a thought howe they should be
his intention be to glorifie God Christ whatsoeuer anie man or woman doeth let them looke aboue all things that in doing their intention be to glorifie God as euer they would looke for thanks at His hands This is a lesson I see here another thing The Gospell is aduanced IESVS CHRIST is glorified in Paules hurt and who is a dearer man to Christ than ` Paul The lesson then is this Wee see the Lord is glorified when those whom He loueth best is damnified in this world in their hurt and domage Hee getteth His glorie that thing which is done against them in malice the Lord therein is glorified Well then I learne by the example of Paule If so bee that my GOD is glorified in mine hurt if He getteth aduantage by my damnage skathe then vnderstanding that glorie redoundeth vnto Him by my suffering and it were by my death I am bound to rejoyce I rejoyce saieth the Apostle and shall rejoyce I am bound to rejoyce and thou art bound to rejoyce still in glorifying God to the ende So aboue all thinges the glory of Christ shold be sought What am I to be respected my shame hurt death what art thou to be respected thy shame hurt and death if it redound to y e glory of Him who made me and thee for His glorie Now when he hath shewed his joye and mind concerning these two sortes of men in the next verse he commeth to the cause of his joye in that the LORD was glorified in his hurt and domage For saieth hee I knowe that this shall turne to my saluation c. That thing that is done to mine hurt it shall bee so chaunged and turned about that against the expectation of men who woulde hurt mee the LORD shall worke out my saluation There is the lesson If I can rejoyce thou canst rejoyce that the LORD getteth glory by thine or mine hurt or skathe wee may bee assured that our trouble shall be wonderfullie altered changed that which was done to our hurt shall turne to our saluation The Apostle Paul saieth in the 8. chapter of the epistle to the Romanes verse 28. To them who loueth God all things commeth for the best For if the glorie of GOD bee deare to thee if thou preferre His glory aboue thy saluation be assured thy life and saluation shall bee deare vnto Him yea thy saluation shall bee dearer vnto Him than His glorie can bee vnto thee for thou canst not loue Him so well as He loueth thee Moses Exod. 32. 32. vttereth a wonderfull zeale to GODS glorie and saieth Ere Thou destroye this people raze mee out of the booke of Life that is altogether destroye mee But what answere gets hee No Moses I had rather raze them out of my booke who haue sinned against mee Paul desireth that he may be an Anathema Rom. 9. 3. and that for the zeale hee had to the glorie of God But Mose shall neuer bee scraped out of the booke of God because hee loueth Gods glorie Paul shall neuer bee accursed because hee loueth Gods glorie And if thou wilt looke to His glorie all that euill which thou canst wish to thee for His glory shall be turned to thine health and saluation Then yee see there is nothing that we can lose by seeking of Gods glorie Our damnage shal be euer turned to our aduantage In the next part of the verse and the verse following is set downe the maner and the ordinarie manes whereby the hurt and domage that the godlie suffer for the glorie of God is turned ouer to their good The Lord onelie is able to turne it to their good Who is able to turne darknesse into light death into life ignominie into honour but Hee It passeth the cunning of all the creatures to make this wonderfull change The Lord onlie is able to make this change And certainlie the shame trouble and affliction that the godlie suffer in this life woulde all bee the beginning of Hell except that moste skilfull crafts-man the Lord come in and made this wonderfull alteration and turned all these thinges to their aduantage except Hee turned death to life ignominie to honour and trouble to joye the estate of the godlie in their sufferinges were moste miserable Thinke not that these thinges are good in themselues No death is not good of it selfe it is a punishment for sinne Rom. 6. 23. The Lord onlie maketh the change and maketh death to bee the entrie to life but the Lord doeth all this by ordinarie meanes and middle and yet all the meanes which Hee vseth derogateth nothing to His glorie because they all come of Him and Hee hath the glorie of all Seeing then in making of this wonderfull chāge of darknesse into light of death into life of woe into joye c. there must bee ordinarie meanes woe be to thee that contemnest the meanes for if thou doe it the trouble shall lie still on thee till thou bee troubled in Hell Sicknesse shall bee sicknesse indeede to thee death shall bee death indeede and the beginning of Hell to thee Then let vs take vp the meanes as they lie here in order Yee haue heard of one alreadie to wit Rejoycing that God is glorified in trouble If as I haue saide thou canst haue that heart and care of His glorie that thou canst rejoyce in thy trouble that thy trouble glorifieth Him bee assured a wonderfull alteration shall bee made of thy trouble Trouble shall be no trouble affliction shall be no affliction death shall bee no death Onelie get thou this desire of His glorie Nowe followeth the next meane The Apostle saith I am assured that this thing shall turne to my saluation through your prayers As the care to the glorie of God is a meane to make this alteration and to turne our troubles to our saluation so the care and solicity of the body of the Church the intercession and prayer that the godlie maketh for vs who lye in trouble is another meane for the prayers of the godlie for anie member of the bodie of the Church hath a wonderfull effect They will turne miserie into joye darknesse into light yea death into life Yet howbeit others haue care of thee lying in distresse if thou thy selfe contemnest and despisest their care if thou regardest not whether they pray for thee or not no body make intercession at GODS handes for thee there shall bee nothing but trouble to thee trouble shall alwayes continue trouble affliction shall alwayes remaine affliction And as thou contemnest and despisest the prayers of the Sainctes and the godlie for thee so thou shalt lye still in miserie and drowne in miserie at last It is a follie to a man to thinke that his owne care onelie for himselfe will serue the turne contemning and despising the care of all others for him I cannot thinke that such a one hath one spunke of godlinesse in him who will cōtemne the care of others For it is
may finde such experience as he found and that they may glorifie the Lord also So the end he looketh to is to glorifie the Lord that He may bee glorified in manie belieuers and waiters on him The ende of the mercy of God tendeth to His own glory There are many properties in God he is infinite in wisdom in power in trueth infinit in glorie Majestie Now the Lord is glorified in all his properties in his wisdome power justice But aboue all thinges the LORD seeketh that the world should glorifie Him in that deepe riches of mercie and gentlenesse that is in Him that wee shoulde praise Him euerlastingly in His mercie And as this is His will and as the mercy of GOD serueth to His glory So the soule of a man that hath once tasted of the mercy of the Lord Iesus is caried away with such a zeale to His glory that it will cause am in forget himselfe and with Moses and Paul wish to be a curse and anathema to haue God glorified This man ye see when he hath tasted or His mercy hee turneth him to the whole Church and willeth them to trust in Him that they might find His mercy that so God may bee glorified So it is hee onely who hath tasted of the mercy of God who when he looketh thorow the miserable world can haue pity on any mā He that neuer tasted of that mercy of God had neuer true pitic vpon any mā Then y ◠thing which he craueth is this that many shoulde taste of His mercy that God may be glorified by many His heart is moued with pitie and so all his endeuour is to see if once he can gette them win to God for when hee looketh abroad vpon miserable sinners he is full of rueth and compassion But marke againe the zeale which hee hath to the glory of GOD is the first cause that mooued him to seeke that all the world should taste of mercy and glorifie God So first he beareth a loue to Gods glory and then he hath pitie towarde men the one is the cause the other the effect the one preceedeth the other followeth the one is the roote and the other the branch All the loue we cary to man should be for the loue vve haue to GOD. And vvhere these two goe together a zeale to the glory of God alas vvhere is zeale to Gods glory now adayes vvhich is a true token that His glory is departing away and then a pitie of the misery of man a desire of the saluation of man then that man vvill forget himselfe that hee maye seeke the saluation of the vvorld that so in it God may be glorified And the man that hath this disposition in his heart is fit to be a Minister Preacher of grace to the world otherwise if hee vvant this disposition it is but a colde preaching that he vvill make Now in the next vvords vvhen he hath proponed the exhortation and desired them to vvaite on the Lord to moue them the more he pointeth out to the Church the nature of God vvhat God is for vvee must know vvhat God is ere euer vvee put our trust and confidence in Him for why saith he with the Lord is mercie and gentlenesse as if hee would saye The Lord is full of mercy His mercies are incomprehensible yea infinite and neither man nor Angel can sound out the deepnesse therof He is all mercie and as S. Iohn saieth in his first Epist chap. 4. vers 8. The Lord is loue Therefore await on Him for why there is no want nor scant of mercy in Him This is vvell to be marked when hee exhorteth Israel to vvaite vpon the Lord hee saith not because He is omnipotent and infinite in justice onelie wise c. But hee giueth this reason because mercy is with Him therefore waite vpon Him This would be well considered What is the cause of this Nowe I will aske another question What thing in God neede wee moste into this worlde There are manie thinges which wee haue much neede of What is it that wee haue moste neede of Another question What is the estate that euerie one of vs is borne in in this worlde Are wee not borne sinners conceiued and borne in sinne and iniquitie And so are wee not all miserable For there is nothing for sinners but miserie death damnation and so all sinners are miserable So what thing is it that a sinner wanteth most vvhat is it that sinne and miserie craueth but mercie And if thou bee miserable the thing in this world that thou shouldest craue first is mercy that God woulde bee mercifull to thee So mercie and forgiuenesse of sinne is the first thing whereto thou oughtest to haue recourse And if thou wilt tell a miserable bodie that feeleth himselfe to bee miserable and the childe of wrath that God is omnipotent if thou point Him out in His wisedome in His justice hee shall bee so farre from receiuing anie comfort and consolation of anie of these things that by the cōtrarie he shall be so terrified that hee dare not presume to seeke God to looke to Him to come to Him c but hee will runne away from God But tell him that God is mercifull full of grace in Iesus Christ that is the sweetest speach that euer he heard But alas few of vs feeleth that burthen of sinne Who is he that groneth vnder sinne Who feareth the terrors of that wrath If thou find them then tell thee of the mercies of Iesus Christ it would bee the sweetest tale that euer thou heardest And when a man is once sensible of the infinite mercies of GOD in Iesus then tell him of all the infinite properties of God tell him of His power wisedome and prouidence they will all serue to his comfort for why he will thinke that all things that are in God appertaine to him and serue to his weale he will finde that all things will serue to his saluation Otherwise without this assurance of mercy hee will neuer thinke them comfortable So there is a sure ground The faith of a man or woman first of all is euer relatiue to the mercy of God and that is the first object of faith Indeed hauing gottē a gripe of mercie then it extendeth to all the rest but before that there is nothing in God that it can rest vpon Yee see by experience when the law is preached there is little allurance of the heart but when the Euangell and Christ Iesus is preached the heart is drawne on and allured What is the cause of this The doctrine of the law is a doctrine of extreame justice and His justice doeth nothing but terrifie the soule but the doctrine of the Euangell is a doctrine of the mercy of God in Iesus Christ which draweth to it the hearts of men Albeit thou heare the law preached an hundreth yeares heare no more thou shalt be so far from being the better that thou
feete who was euer traueiling and journeying nor to kisse the Lord when He entered into his house after the fashion of the countrey nor shewed none heartsomenesse towards the Lord. An hypocrite can neuer doe any thing heartily neither to God nor man Then wouldest thou know a true Christian man or woman Yee heare neuer a word out of her mouth all this time that she is washing the Lordes feete with teares kissing them anointing them with ointment So a true Christian hath few wordes but many deedes One good deede is worth ten words And when thou speakest looke that thy wordes bee heartie and sauour of loue Looke that thou blesse not with thy mouth and curse with thine heart whatsoeuer thou doest doe it heartily and though thou were but presenting a cuppe full of colde water to a poore bodie do it heartily then the Lord shall count wel of it though it were neuer so litle Looke what sentence the Lord giueth out concerning y e poore woman that presented two mites Hee saieth shee gaue more than they all did Luke 21. 3. Whatsoeuer thou doest doe it for the loue of the LORD still waiting for that day wherein the LORD shall reward thee It is true indeede that hee who hath anie discretion will discerne the heart by the verie deede of the hand And hee or shee that hath any heartsomnesse inwardly it will be manifest and vttered in the verie deede of the hand outwardlie But stand thou not vpon the sight of any man in the world But say Lord thou seest the heart thou seest with what heartinesse I doe this And whatsoeuer thou doest striue euer to do it with heartsomnesse for Iesus Christes sake so in doing thou shalt haue joye No man can doe any thing heartilie or joyfullie but they who haue their eyes vpon the Lord. Ye haue heard the proposition the assumption also now He commeth to the conclusion and He concludeth as it were in the teeth of the Pharisie Therefore her sinnes are forgiuen her Not that this loue is the cause of the remission of her sinnes but as a sure argument and testimonie of her faith Her loue toward Christ preceeded not nor went before the assurance of the remission of her sinnes but it followed as a true token So it is an argument not from the cause but from the effect that testifieth assuredly that the cause is and hath proceeded that is that shee hath faith in Iesus Christ Howbeit the Papistes abuse this place gathering heere that the loue which this woman caried to Iesus was the cause of the remission of her sins But I leaue them to their owne vanitie Now Brethren after the example of this Pharisie I shall neuer judge euill nor be a sharpe censurer of a penitent sinner for the poore sinner that beleeueth once in Iesus Christ and repenteth and taketh purpose of amendement for faith and repentance goe euer together a sinner that beleeueth in Iesus Christ will repent and hate and detest sinne to the death wherewith hee hath offended God for when hee hath once tasted of mercy then will hee saye Alas that I haue offended so louing and so mercifull a Father for after that hee hath once gotten a sense of the infinite mercie of GOD all his displeasure will bee that euer hee hath offended so louing and so mercifull a Father I saye such a sinner maye bee assured of forgiuenesse Nowe marke the Lordes answere to the Pharisie He saith not howbeit shee be a sinner yet shee is penitent and loueth mee but Hee saieth shee is no sinner all her sinnes are taken awaye for except all her sinnes had beene taken away and purged by Him it is most true y t the Pharisie thought to wit the LORD would not haue suffered her to haue touched Him Hee would not haue receiued the kisses of her mouth nor the teares of her eyes No the LORD IESVS that Holie One if thou bee not made as vvhite as the snowe and all thy sinnes bee not purged Hee vvill not suffer thee once to touch Him nor to kisse His feete It is a vvonderfull thing to see such a suddaine change in an instant that so vile and so vncleane a bodie shoulde bee so pure and so cleane Howbeit the bodie vvere as redde as the blood and as the Scarlet as the Prophet Esay saieth in the first Chapter of his Prophesie and the 18. verse yet suddainlie Hee vvill make it as vvhite as the snowe and the vvooll Indeede it is true thou wilt neuer bee purged from the remainentes of sinne so long as thou art in this life but yet notwithstanding if thou put on that righteousnesse of Iesus Christ by faith God shall count thee as clean as a glorious Angell in His sight Nowe vvhen Hee hath ended the speech to the Pharisie at the last Hee speaketh to the vvoman not thinking it enough to speake in her hearing vnto the Pharisie but to the greater joye and consolation of the poore vvoman Hee speaketh to herselfe Thou vvill runne in and out hither and thither to gette a vvorde of the king and vvhy not if so thy necessitie require but striue to get a vvord out of the mouth of IESVS Kings manie times vvill giue thee flattering vvordes but the LORD when Hee speaketh vnto thee Hee vvill speake in trueth and vvith vvonderfull loue vvhen Hee saieth to thee Thy sinnes are forgiuen thee thy sinnes are forgiuen thee indeede for the vvord of the Lord hath an operation vvith it for if He once call thee an Holie One thou wilt be so indeede The worde of the Lord worketh in thee the thing that Hee speaketh most powerfullie for Hee calleth these thinges that are not and by calling Hee maketh them to bee So the Lord filleth her heart with joy her heart no questiō began to find joy whē she was speaking to y e pharisie Nowe Hee filleth vp her joye for the fulnesse of joye is not gotten in an instant all joye is in the face of Iesus Christ Thinke yee not but this woman when she heard this word conceiued an vnspeakeable joye in her heart And I say vnto euerie one of you who as penitent sinners will bewaile your sinnes and mourne for offending of GOD and will purpose to wash the feete of IESVS with teares and wipe His feete with your haire as the Lord hath giuen mee commission to speake Repentest thou sinner of thy sinnes Thinkest thou to amende thy life Detestest thou thy sinnes Beleeuest thou assuredly Louest thou the Lord I say to thee Thy sinnes are forgiuen thee in the blood of that same Iesus whom thou louest so well Nowe a worde and so I shall ende When Hee hath spoken thus comfortably to the woman the Pharisic beginneth againe to interrupt and to impede Him if it had beene possible to hinder the woman of her saluation The rest about the table scorneth Him What is hee this quod they that taketh vpon him to forgiue sins He taketh
fore-father hee payed his tithe as vvell as Abraham did Euen so vvee beeing euerie one of vs in the loynes of Adam vvhen hee sinned vve made all defection from the LORD and sinned in him Vpon this defection there followed a guiltinesse wherethorow there is none of vs but vvee are obliged to die euerlastinglie And if there vvere no more sinne in all this vvorlde but that first Apostasie only there is matter enough of thine euerlasting damnation thou needest not to heape sinne vpon sinne there is thine obligatioÌ„ to thine euerlasting death and to damnation This is the first part of originall sinne The second part of originall sinne is the effect that followeth vpon the first a foule and horrible corruption that entered in the whole nature of man so that from the top to the toe of man there is not so much whole as one intch Man is a vile leprous creature there is not a whole intch neither in bodie nor soule but all is infected for Brethren that first defection past not away so but it brought with it a fearefull ruine and wracke to mankinde and it leaueth behinde it a foule stinke and terrible darknesse and that came of the just judgement of GOD punishing sinne by sinne And this corruption of nature bringeth with it the owne guiltinesse obligation to eternall death so that sundrie wayes we are guiltie of death The Apostle Paul Ephes 2. 3. setteth downe this guiltinesse when hee saâ—eth Wee were all children of wâ—ath This second part of it Is it that Christ calleth heere flesh in another place it is called the olde man for by flesh we vnderstand not this fleshlie and bodily lumpe which wee cary about with vs nor yet as the Papists call it a concupiscence in this lumpe and nothing in the soule No no but this flesh is a corruption both in soule and bodie and in all the powers and faculties thereof So that there is neuer an intch free from that pest The Lord who made man Genes 8. 21. expresseth the worke and the force of the flesh after the fall where it is saide that after Hee looked and sawe this corruption He saide that the whole in aginations of the cogitations of the heart of man are wicked and euill continually which wordes import that man from his youth yea euen from his mothers wombe could doe nothing but imagine thinke and forge euill wickednesse and all sortes of mischiefe And when Hee sawe this Hee vttered a sadde and an heauie voyce It forthinketh mee that euer I made man Genes 6. 6. And it was no small thing no question that made the Creator to repent that He made man What is man nowe but a filthie creature and a pest to infect Heauen and earth if it were possible But that yee may the better vnderstand the incomparable greatnesse of this euill which is in man I shall let you see howe it hath spred it selfe thorowe the whole power of the soule of man for as for the bodie I speake nothing of it it is true indeede it neuer leaueth that bodie till it resolue it in earth againe which otherwise was made to bee immortall and in the meane time till death come it maketh the body to bee subject to many great and fearfull sicknesses and diseases Where from come these biles the feuers the palsie the pest the leprosie and other diseases but from this corruption But I speake nothing of it I will let you see howe it hath spred it selfe in the soule of man Brethren there is neuer a power nor facultie in the soule but all is infected This pest it hath not only infected the inferiour appetite as the blinde Philosophers thought and as the Papists doe this day affirme But where beginneth it What is the most excellent power of the soule It is the vnderstanding the minde and this is it that we call reason This corruption it hath so entered into the soule of man that when as that vnderstanding should be as a light going before to direct all our actions motions and thoughts the right way according to Gods worde and ordinance It doeth nothing but fight and repine against the wisdome of the God of Heauen It is an hard matter y t God hath created this vnderstanding and yet it fighteth against Him Paul saieth Rom. 8 7. that the wisdome of the flâ—sh is enemie against God that is the very vnderstanding of man which is the most excellent thing in man is enemy to God let bee the inferiour appetites And therefore Ephes 4. 23. hee desireth not onely that the inferiour appetites should bee renewed but that regeneration should begin at that which is most excellent in the soule euen that they may bee renewed in the Spirite of their minde Then yee see this vnderstanding of man is altogether corrupt and that light of the minde is turned vnto terrible darknesse and that this wisedome fighteth directly against God for this reason of man fighteth not onely against the wisdome of GOD set downe and declared in the law but chiefly against that which is more against His wisdome manifested in the Euangell He esteemeth it naturally to bee but meere foolishnesse that euer a man shoulde get saluation by a crucified man 1. Cor. 1. 18. And to goe fordward This pest ceaseth not here nor resteth not in the minde onely but it entereth into the rootes of the heart into the will and affections of man it hath entered so into his vvill that when as this will of ours this power of our soule that we call the will should haue chosen that which is good and refused that which is euill according to the reason going before informing what is to be chosen and pursewed and what is to be refused and eschewed it fighteth not onely directly against that most holy wisedome and will of God but euen against that sponke of knowledge light and reason that is left in man for when man fell in Adam the Lord tooke not all kinde of light from man but Hee left in His great mercy in man some sponke of light and knowledge of the Majestie of GOD the Creator whereby hee might in some measure knowe his Creator And Hee left in man also some knowledge judgemeÌ„t of politike things coÌ„cerning our coÌ„uersation dealing with our neighbors what is just what is vnjust what is reasonable what is vnreasonable he left in him also some judgemeÌ„t discretioÌ„ of naturall things whereas He might haue set vp man as brutish as a dogge or an asse Notwithstanding of this the raging corruption of the malicious will repineth against this sponke and striueth to blotte it out that it should neuer vtter it selfe to reformation and to glorifie God and to discharge a duetie to man in such sort that it were a just judgement of God that they should be made as brute as beasts as it went with the Gentiles Rom. 1. 24. whome Hee gaue ouer vnto reprobate mindes so that
vnto him then if thou takest no care of the purging of that corruption which hee hath contracted from thy loynes that same pest shall bee laide to thy charge in that great day Therefore nowe hauing spoken something of the fleshe and the generation thereof let vs nowe speake shortlie of the Spirite and His generation What is meaned by the Spirite This Spirite is the Spirite of the LORD IESVS this Spirit is y â— Spirit of Regeneration who reneweth men women of olde and sinfull creatures maketh them new and holy againe For as soone as a sinfull man beginneth to laye holde on the Lord Iesus by a true and liuely faith so soone findeth hee power and grace conuoyâ—d by His Spirit into his soule to renew it Then to speake of Christ because this Spirit is His Spirit As Iesus Christ is our elder Brother so is Hee also our Father Hee is called the Father of Eternitie Esai 9. 6. He is called the second Adam Rom. 5. 14. He is our spirituall Father who begetteth vs by His Holy Spirit Nowe compare the naturall parent with this spirituall parent Our naturall parent is not onely culpable and guilty of that first defection but also of innumerable sinnes and transgressions following thereupon Our spirituall parent Christ is culpable of no sinne at all but is full of all kinde of obedience for Hee was obedient to the Father to the death euen to the death of the Crosse Our naturall parent is altogether naturally corrupt yea a lumpe of sinne but Christ our spirituall parent is not only cleane in nature from all spot of sinne and perfectly holie as Hâ—e is man but also Hee is Holinesse it selfe because He is the Sonne of God from all Eternitie and what can bee cleaner than Cleannesse it selfe Now to come to their generation The naturall parent begetteth by the force of nature there is a force in nature to beget our spirituall parent Iesus is farre more able to beget by the power of His Spirit who is the author of nature The naturall parent by the force of nature will beget flesh a corrupt masse a sinfull creature yea the image of the deuill this will hee giue to his childe but our Heauenly parent the Lord Iesus by His Spirit begetteth the Spirit that is a spirituall man an holy cleane man who hath no delite nor pleasure in sinne for Sainct Iohn saith in his 1. Epistle Chap. 3. verse 9. Hee that is borne of God sinneth not that is sinneth not as the worldlinges doe with pleasure and delight sinne reigneth not in him why sinneth hee not because saieth hee the seede of God remaineth in him that is His Spirit by whom as a liuely seede wee are begotten and made newe creatures And what saith he more He saith such a man cannot sinne that is he cannot sinne that is he cannot sinne as the naturall and vnregenerate man sinneth hee cannot follow the course of this worlde and wallow in the puddle of sinne as they doe And why can he not sinne so because saieth hee he is borne of God It is a marueilous force that the Spirit of GOD hath Hee maketh a man that he cannot sinne all the worlde will not make him to sinne The naturall man can doe nothing but sinne all his actions are sinnes but hee that is borne of God cannot sinne Nowe this generation of the Spirite is called Regeneration which word albeit it be commonlie in many mens mouthes yet fewe vnderstand what it meaneth therefore wee shall set downe the nature and definition thereof and touch some particular circumstances which may serue for the better vnderstanding thereof Then what is Regeneration It is an alteration and changing of the whole nature of man accomplished and performed by the powerfull operation of the Holie Spirite When I call Regeneration a changing of nature I meane not that there shoulde be any change of the substance essence it selfe either of the soule or of y â— bodie as if that by Regeneration the olde substance were quite abolished and a newe substance brought foorth but I meane that there is a change and alteration of the qualities which are in the substance I will let you see this in the powers and faculties of the soule as in the minde and reason in the will and in the affections In the minde and reason there must bee a change of the vvisedome of the flesh into the vvisedome of GOD nothing is a greater enemie to GOD and His glorie to thy selfe and thy saluation than the vvisedome of the flesh And therefore if thou wouldest be saued this wisedome must be mortified thou must become a foole that thou mayest bee wise as yee maye reade in the first Epistle of S. Paule to the Corinthians the 3. Chapter and the 18. verse In stead of this vvisedome must bee powred into the minde the wisedome of GOD. In the vvill and affections there must bee a change of the frowardnesse and wicked inclination into holinesse and a good inclination Whereas before there was nothing in them but frowardnesse LORD that man is a froward creature when GOD commandeth him to goe one waye hee will goe the plaine contrarie that must be mortified and slain and in stead of it there must bee wrought in the heart a propension and willingnesse in some measure to pursue and to doe that which the LORD commandeth and hath pleasure into Nowe howbeit I call Regeneration a change onelie of the qualities yet it is not so light a matter and so easilie performed as men would think for it is a greater worke to renewe man than to create him In the beginning GOD created all thinges with His word but before man could bee renewed the Sonne of God behooued to become the sonne of man and suffer shame and ignominy die an accursed death euen the death of the Crosse It is an easie thing for thee to saye I must bee changed ere euer I see Heauen But Brethren it is not so soone done it is the moste difficill thing vnder the Sunne to gette the heart of a creature changed And they who haue found this vvorke sensiblie to haue beene begunne in them haue found howe harde it is by their owne experience for I tell thee that before thou bee renewed thou must denie thine owne selfe CHRIST saieth Thou must renounce thy selfe and take vp thy crosse daylie and followe Him LVKE Chapter 9. verse 23. If the LORD had onelie bidden vs renounce our friendes our father our mother our riches our landes and such other thinges as are without vs we would haue thought it a matter hard enough and scarcely would we haue bene induced to giue obedience as ye see in the young man in the Gospell Matth. 19. 16. But when the Lord commandeth vs to renounce our selues euen that thing that is moste excellent that which is moste wise this reason it selfe the wisedome of the flesh that furnisheth so many reasons to disswade meÌ„ either to
professe or followe Christ what can bee more hard But suppone reason were conuinced and the mouth thereof closed that it coulde gette no shift to answere yet thinkest thou so to bee quite of thy selfe No the will and the affections will stand obstinately against the judgement of the minde and follow out and pursue that which the minde discearneth to be euill So thou mayest easily see that there is nothing more harde than to gette this Regeneration yea thou mayest see that it is a thing altogether impossible except that Almighty Spirit of God be present and worke it effectually in the soule all the kings of the earth with all their weapons and engines of warre cannot be able to doe it No all the Angels in Heauen are not able to accomplish this worke The weapons of our warre-fare saith Paul are not carnall but mighty through God to cast downe strong holdes casting downe imaginations and euerie high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ 2. Cor. 10. 4. 5. There is no power in Heauen or earth but onely the Spirit of God that is able to renewe one creature And this power is granted to this our Ministerie the preaching of the Euangell Let great men let worldly men esteeme of it as they please God hath ordained this Ministery to minister this wonderfull power whereby the soules of men shall be regenerate Further thou must vnderstand that this Regeneration is not perfected in an instant but in processe of time it must continue all the dayes of thy life so long as thou liuest albeit thou liue a thousand yeeres this olde man will not bee perfectly and altogether mortified and slaine till the houre of death Thou must all the dayes of thy life-time be groaning vnder the burthen of sinne subject to crosses and troubles away with light-headed sinners who saye they woulde alwayes haue their heartes vp sadnesse becommeth a sinner well and thou must striue to finde the newe man to bee renewed degree by degree piece and piece euen till at last death bee swallowed vp of life and mortalitie of immortalitie And if thou wouldest haue this worke to goe forward in thee then set euermore Iesus thy Lord and thine head before the eyes of thy soule looke vpon Him with the eyes of faith for it is only His presence the sight of His glory that worketh this marueilous change for there is a great oddes betweene the sight of His glorie and the sight of the glorie of worldlie Princes for the sight of their glorie will not change thee nor make thee glorious but vanisheth awaye in a moment But the sight of the glorie of IESVS shall change thee and make thee glorious whensoeuer thou beholdest Him either by faith in this worlde or else face to face in the Kingdome of Glorie For when thou beholdest Him with the eyes of faith heere thou shalt bee changed according to the measure of thy faith and because thy faith is imperfect thy change heere must bee imperfect but when thou shalt see Him face to face and beholde Him as Hee is then shalt thou bee like vnto Him in glorie thy change shall bee perfect His presence shall bee effectuall to change thy vile bodie and to fashion it like vnto His owne glorious bodie when thou beholdest His glorie thou shalt bee changed into the same glorie Therefore yee see what neede wee haue to finde this Regeneration begunne in vs heere and to finde a continuall progresse therein all the dayes of our life that so wee maye bee assured that the LORD shall crowne His worke in vs with glorie in IESVS And nowe to ende then surelie yee see that corruption mischiefe and venome euerie man without exception communicate vnto their children by naturall generation Therefore Brethren this is mine exhortation to all both to great and small I except none from the King to the Begger Striue as yee are instrumentes of generation so to bee instrumentes of regeneration that your children maye bee taken out of nature and planted in grace and so bee made members of the mysticall bodie of IESVS CHRIST Striue to bring them vp in the knowledge of CHRIST that so yee maye bee free of that heauie judgement which remaineth for all such as neglect this duetie towardes their children and that yee maye see GODS blessing vpon your children heere and maye haue hope of that eternall life and glorie heereafter which the LORD hath promised to His owne in CHRIST IESVS To whome with the FATHER and the Holie SPIRIT three persons and one GOD be all Honour Glorie Praise Power Dominion both now and euermore So bee it THE XVII SERMON I. TIMOTH CHAP. I. verse 12 Therefore I thanke him who hath made mee strong that is Christ Iesus our Lord for hee counted mee faithfull and put me in his seruice verse 13 When before I was a blasphemer and a persecuter and an oppressour but I was receiued to mercie for I did it ignorantly through vnbeliefe verse 14 But the grace of our Lord was exceeding aboundant with faith and loue which is in Christ Jesus IN this Text beloued Brethren in Iesus Christ there is set downe to vs a notable example of thankfulnesse to God in the person of the Apostle Paul for that great and incomparable mercy which the Lord bestowed vpon him not onely in forgiuing him his grosse and manifold sinnes but also for setting of him in His seruice and for the committing to him the message of reconciliation making him an Apostle to preach repentance and remission of sinnes to others As the mercies which he found were wondrous great so is hee wondrous carefull alwayes to testifie his thankfulnesse to GOD And to the ende the more chearefully he may praise thanke God hee considereth and setteth downe by degrees and in order his vnworthinesse and the euill deedes that he did notwithstanding whereof the Lord extended His mercy most aboundantlie towardes him To come to the wordes Hee saieth Therefore I thanke him who hath made me strong that is Christ Jesus our Lord These wordes depend vpon the verse immediately going before hee saide before that the glorious Euangell of Iesus Christ was concredite to him for the which cause he bursteth forth in thankesgiuing and hee saieth Therefore I will be thankfull to Him who hath concredited it vnto mee Then yee see his thankfulnesse ariseth on two considerations First vpon the consideration of the excellency of the Euangel of Iesus Christ The Gospell is glorious in it selfe and it is come down from the blessed God next vpon the consideration of his owne vnworthinesse looke howe worthie the Gospell was as vnworthie was hee then considering that so worthy a thing was giuen vnto him and that hee himselfe was so vnworthy hee knoweth not what thankes to giue he cannot deuise what manner of waye to testifie his thankfulnesse If once wee could see what God were howe
saith hee therefore did I speake Psal 116. 10. Look to the Apostles with what faith assurance they speake of it because saith Paul 2. Cor. 4. 13. We haue the same Spirit of faith according as it is written I beleeued and therefore haue I spoken wee also beleeue and therefore we speake So when thou hearest or speakest of this grace of the Lord Iesus seek to haue this assurance in thine heart and saye Lord giue me Thy grace in speaking and hearing of the benefite of Christ that I may speake and heare with assurance And if ye take heede to the words of the preface he riseth vp in commending of this sentence that Christ came into the world to saue sinners and hee saieth not onelie This is a true saying that wee may assuredlie beleeue but likewise hee saieth and by all meanes worthie to bee receiued Hee welcommeth in a manner Christ Iesus comming into the world he embraceth that saluation that Hee brought vvith Him And would to God whether wee bee Preachers or hearers that wee coulde attaine to that measure of grace that so oft as wee name the comming of Iesus Christ that in speaking of it our hearts may be mooued to embrace Him and that life and saluation which He hath purchased for vs. So this preface serueth to confirme our hearts deepelie to imprint in them the doctrine of the grace of Christ of remission of sinnes of saluation through Him c. for by nature there is in euerie one of vs such a mistrusting doubting thereof y ◠albeit God wold a thousand times offer it vnto vs albeit Christ himselfe would teach neuer so much vnto vs yet are we euer still in doubt and questioning in our owne heartes whether it be so or not Against all this mistrusting and reasoning of our owne hearts we must bee armed with this preface of the Apostle as with a buckler that it is a true saying by al means worthy to be receiued But to come to the saying it self It reckoneth vp y e whole Euangell for what is the Euangell in fewe wordes The Lord Iesus the Sonne of God is come into the world by his manifestation in the flesh taking vpon him our nature and in it hee hath suffered the moste shamefull death of the Crosse for the sinnes of man and rising againe from death hath passed vp to glorie and all to this ende For the saluation of man There is the whole Gospell Alas if we took heed to these tithings our hearts woulde not bee carried after so manie vanities The Apostle 1 Timoth. 3. 16. calleth this the mysterie of godlinesse and a great mysterie That GOD is manifested in the fleshe justified in the Spirite seene of the Angels preached vnto the Gentiles beleeued on in the worlde receiued vp into glorie c. All this hee setteth downe here in a word Christ Jesus came into the worlde and hee telleth vs it was to saue sinners that wee who are sinners might haue joye and rejoyce at His comming for wee should neuer heare nor reade such sentences but with joye But the wordes woulde bee weighed hee saieth CHRIST came into the worlde to saue sinners What is this that hee calleth sinners there are two sorts of sinners in the worlde The first are they who thinke they haue no sinne they are so hardned in their sinne they neuer got their hearts opened to see their owne sinne and wretchednesse for an indured sinner feeleth no sinne but by the contrarie they thinke themselues just they are puft vp with a cōceit of their own righteousnes they thinke thēselues whole free frō the disease of sin and these are the greatest part of the world An example we haue in that proude Pharisie who would stand vp and justify himselfe before God say I thanke thee O God that I am not a sinner as other men extortioners vnjust adulterers or euē as this Publicane Luke 18. 11. But it is not for the saluation of those men that Christ came into the world no mercy belōgeth not to them they will neuer taste of any mercy of God in Iesus Christ and therfore Christ saith Mat. 9. 12. 13. The whole need not a Phisition that is they who are whole free of the sicknesse of sin in their own conceit I am not come to call the just that is indured sinners who think thēselues just because they are touched with no sense of sin and well had it bene for them if Christ had neuer come into the world for they want not only grace in Him but by the contrary by the contemning of the grace that is offered they heap on cōdemnation on their own heads There is another sort of sinners who haue a true sense of sin and grone vnder the burthen thereof who are sore grieued in their owne consciences for it and it is of these sinners that th' Apostle speaketh here for Christ sheweth mercy only on these sinners He came into the world to saue them only therfore He saith Mat. 9. 13. I come to call sinners to repētāce meaning these sinners who haue their consciences wakened with y e sense of sin these sinners only He inuiteth to come vnto Him to get grace refreshmēt Come vnto me saith He all ye that weary laden I will refresh you Mat. 11. 28. These sinners will get grace to heare the word and wil get their minds illuminated with it whereas indured sinners the more they heare the more are they blinded and therefore Christ saith Joh. 9. 39. I am come vnto judgement into this world that they that see not may see to wit the penitent sinners and that they see that is indured sinners may bee blinded if thou be an indured sinner thou canst not heare the word with profite thou canst not be inlightened thereby But albert thou be a blasphemer an adulterer an harlot the greatest sinner that is if thou harden not thine heart at the hearing of the word of God O how wonderfully will it worke in thy soule it wil bring thee to a sense of thy sin it will make thee to bee grieued for thy sin and to lament mourne vnfainedly for it it will make thee to runne seeke for grace mercy in Christ that thy sin may be done away an example of this ye haue in Dauid when he had committed adultery murther no sooner is y e word preached to him by Nathan but assoone his heart is pierced with the sense of his sin he confesseth acknowledgeth it hee is sore grieued for it hee crieth for mercy in the Messias to put away his iniquities as ye may see 1. Sam. 12. 13. Psal 51. Such like ye see in Paul who before was persecuting the Church assoone as he heareth the voyce of Christ his consciēce is wakened he trembleth he is astonied he humble intreateth for mercy hee offereth seruice to the Lord saieth Lord what wilt thou that I doe Acts 9.
6. And it is onely such persons as these who are of a contrite Spirit who tremble at the Lords wordes that doe get mercie and saluation Then in a word a humble penitent sinner how great so euer his sinne be he â—all get saluation So there is nothing that hindereth thee from mercie and saluation but the malitiousnes of thine owne heart It is not Adulterie it is not Murther it is not Blasphemie or oppreslion that depriueth thee of y t saluation but the hardnes of thine heart that cannot repent if thou hast a contrite heart and canst say Woe is me that I haue offended so sweet gracious a God thou shalt get mercie It is an heauie Iamentable case that sinners should want mercy for fault of repentance When he hath set downe this generall sentence whereon hee groundeth the mercy of God that was shewed on him that Christ came in the world to saue sinners he coÌ„meth to the particular application he subjoyneth But I am the first sinner in the world the conclusion is vnderstood therefore Christ Iesus came in the world to saue me Would to God euery sinner in the world could learne to apply this general sentence to themselues in the same maner that Paul doth here froÌ„ his heart could say with him Christ Iesus is come in the world to saue sinners then subjoyne Bot I am the first sinner in the world that sa he might apply mercy saluation to himselfe for without this application these generall sentences can serue for no vse It is true indeede Brethren sciences of these generall sentences that are contained in y e Scripture is very good yea the knowledge of them is most necessary for no man can haue conscience without knowledge But it is as true on the other part that science and knowledge auaile not without coÌ„science applying particularlie to a mans soule the thing that hee knoweth As when men know these generall sentences set downe in the word if they applie them not to themselues the knowledge of them can serue to no purpose As for example when a man knoweth this generall sentence of the law Cursed is euery man that continueth not in euery thing which is written in the booke of the law to doe them if thou apply it not it can doe thee no good But if thy conscience be wakened to acknowledge thy traÌ„sgressing of y e law consequently to apply to thy selfe that curse of the lawe eternall condemnation what sorrow griefe will it worke in thine heart what earnest desire will it worke to bee free from that curse and eternall condemnation Yea thou wouldest bee content to giue all the world to bee free of that curse and the heauie burthen of the wrath of God And Brethren look neuer for mercy nor saluation except first thine own conscience condemne thee if thy conscience condemne thee not the Lord of HeaueÌ„ shal condemne thee There is neuer one that is freede from the curse and condemnation of the law but they who feele their sin groane vnder the burthen of it get a sight of their condemnation for sin Another example we haue of this generall sentence that the Apostle hath in this place Christ Iesus is come into the world to saue sinners If thou applie it not say not as the Apostle doeth I am a sinner it can furnish thee no joy nor comfort TheÌ„ when we come to heare the doctrine of grace mercy let vs come with a conscience wakened wearie with the sense of sin for if the soules of men and women were weary laden with the burthen of sin they would feele an vnspeakeable joye in their hearts at the preaching of y â— doctrine of saluation But because we are casten vp in a senselesse securitie our consciences are asleep the thing that we haue is but a generall motion therefore it is that at the preaching of the law there is no sorrow no griefe no heauinesse of hart if the glad tithings of the Euangell bee preached there is no joye nor comfort And this is the thing that we haue moste to lament at the preaching of the word that wee haue no feeling neither of sadnesse nor of joy and therefore the judgement is the nearer And hee or she that lâ—eth hardest sleeping in greatest security shall get the forest most terrible wakening when the judgement commeth Nowe the Lord waken our consciences in time and giue vs grace to take heed to the preaching of the word and to beware of our selues euer pray to the Lord for grace neuer let neither the memory of His mercy toward peniteÌ„t sinners nor of His judgemeÌ„t against indured and impenitent sinners passe out of our mind Marke againe In application when he applieth the generall vnto himselfe he applieth not immediately saluation but first he applieth sinne to himselfe and then saluation he saith not first I am saued but first hee saieth I am the greatest amongst sinners thereafter he saith I haue obtained mercy Then take heed to thy application When thou hearest by the preaching of the Gospell saluation offered to sinners take not first to thy selfe saluation but first take sinne and death then take life and apply it to thy selfe Rejoyce not first at the preaching of the glad tithinges of saluation but first conceiue a displeasure then let joy arise out of displeasure for joy of saluatioÌ„ must arise out of the displeasure through the feare of damnation It shall passe thy power to finde joye through the sense of mercy and saluation before thou find sadnesse heauinesse of heart through the sense of sinne and damnation Euen as ye see a spring of water will not breake out of a rocke except the rocke bee broken Euen so is it with this effect No joye can bee to the heart of a Christian man or woman till the heart be contrite and broken with sadnesse through the sense of sinne The heart is first exceeding heauy and sorrowfull and out of that heauinesse ariseth the joy and the heauier the heart is the greater the joye is Would to God we had this sorrow sadnesse and the sense of the wrath of God in our hearts for sinne for the saddest heart for sinne will get the greatest joy euermore the greater sadnesse the greater joye If our hearts bee grieued and weary with the sight of sinne wee shall haue such a spirituall joy as the world knoweth not And this joy is as sure an earnest-penny of that joy of HeaueÌ„ as euer was And he that hath that joy that ariseth from that sorow in the hart for sinne he hath a sufficient warrand of that joy in Heauen and hee that hath not that joy hee hath no warrand of that Heauenly joye Therefore Christ saieth Blessed are they that mourne for they shal be comforted Mat. 5. 4. Now in this world this joy is mixed with teares but then it shall be a perfect joy