Life The Lord set home these truths unto your consciences and move your hearts to embrace the ways of godliness I proceed to the second Doctrine That all the pathes of Divine Wisdom or Godliness are full of peace to the sons and daughters of Doct. 2 peace This truth I shall prove by Scripture confirm by Reason and press it home unto your Consciences by way of Use and Application For proof of Scripture Psal 37. 11. But the meek shall inherit 1. The Doctrine proved by Scripture the earth and shall delight themselves in the abundance of peace and v. 37. Mark the perfect man and behold the upright for the end of that man is peace Isa 26. 3. Thou wilt keep him in perfect peace whose minde is stayed on thee because he trusteth in thee Isa 48. 18. O that thou hadst hearkned to my commandments then had thy peace been as a river and thy righteousness as the waves of the sea Isa 54. 13. And all thy children shall be taught of the Lord and great shall be the peace of thy children So Isa 59. 8. The way of peace they know not and there is no judgement in their goings they have made them crooked pathes whosoever goeth therein shall not know peace Jer. 33. 6. Behold I will cure them and reveal unto them the abundance of peace and truth Ezek. 34. 25. And I will make with them a covenant of peace and will cause the evil beasts to cease out of their land and they shall dwell safely in the wilderness and sleep in the woods Even mountains bring peace Psal 72. 3. The mountains shall bring peace to the people and the little hills by righteousness So are the beasts of the field at peace Job 5. 23. For thou shalt be in league with the stones of the field and the beasts of the field shall be at peace with thee Officers are made peace Isa 60. 17. For brass I will bring gold and for iron silver I will also make thine officers peace and thy exactors righteousness Their habitation is peaceable Isa 32. 18. And my people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places Their life peaceable 1 Tim. 2. 2. We are commanded to pray for kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty Their wisdom is peaceable James 3. 17. But the wisdom that is from above is first â—ure then peaceable gentle and easie to be intreated full of mercy and good fruits without partiality and without hypocrisie Let 's inquire into the reasons of the Point Consider 1. Godly Reas 1 persons are sons of peace Luke 10. 6. And if the son of peace be there your peace shall rest upon it if not it shall turn to you again And if sons heirs peace is their inheritance and legacy John 14. 27. Peace I leave with you my peace I give unto you John 16. 33. These things I have spoken unto you that you might have peace in the world you shall have tribulation But be of good cheer I have overcome the world Consider their several pathes and ways either in this life and pilgrimage Reas 2 in their deaths and after death 1. For their life Notwithstanding afflictions and persecutions troubles from the world yet their whole life is peaceable A God reconciled a Conscience pacified makes them full of peace amidst varieties of troubles 2. In their deaths The remembrance of their uprightness of heart and their utmost endeavor to serve God in sincerity brings abundance of peace inward peace a tranquility in their spirits 2 Kings 20. 3. I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Whatever storms may be from the Flesh Divel and World yet a serene pacified conscience makes a great and quiet calm in the soul 3. After death in Eternity they feel the fruits of peace the complement of blessedness A third Ground shall be taken from the nature of Divine Wisdom Reas 2 and Godliness For first Wisdom onely can direct to peaceable pathes Ways of wickedness lead us into Precipices and Dangers Wisdom shews the good and right way This Samuel shewed the people 1 Sam. 12. 23 24. Moreover as for me God forbid that I should sin against the Lord in ceasing to pray for you but I will teach you the good and the right way Onely fear the Lord and serve him in truth with all your heart for consider how great things he hath done for you 2. Wisdom protects its followers in the ways of peace It shews them the good way and protects and defends them in it Prov. 4. 6 7. Forsake her not and she shall preserve thee love her and she shall keep thee 3. Wisdom and Godliness remove all stumbling Blocks Envy Malice Pride c. Enemies to peace Prov. 4. 12. Whâ—n thou goest thy steps shall not be streightned and when thou runnest thou shalt not stumble 4. Wisdom satisfies the hearts of those who are its followers The spirits of the godly are quieted and established in those ways whereas still there are troubles and vexations and disquietness in ways of wickedness But godliness pacifieth the conscience and quiets the spirits of Gods children The fourth and last ground shall be drawn from the causes of true Reas 1 peace Now the wayes of the godly must needs be peaceable pathes 1. Because they have a God reconciled 2 Cor. 5. 19. to wit That God was in Christ reconciling the world to himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation 2. They have a Mediator and Prince of peace Eph. 2. 14 15. For he is our peace who hath made both one and hath broken down the middle wall of partition betwixt us Having abolished in his flesh the enmity even the law of Commandments contained in Ordinances for to make in himself of twain one new man so making peace Isa 53. 5. But he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Isa 5. 6. For unto us a Childe is born a Son is given and the government shall be upon his shoulder and his Name shall be called Wonderful Councellor The mighty God The everlasting Father The Prince of peace 3. They have the Gospel of peace Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things 4. They have a conscience at peace The answer of a good conscience quiets their spirits Hic murus aheneus esto c. And now let 's apply this by way of Information Instruction and Consolation 1. For Information That the ways of godliness are the onely peaceable ways Not onely eminenter but exclusive What pâ—ace said Jehu
ashamed to begge let these be the objects of your charity Florioes View of Tuscany Doe good to all but especially unto the houshold of Faith this is the speciall duty of such a day as this is to honour God with our substance to distribute our bread to the hungry Wherefore forget not this duty it 's a sacrifice where â—ith God is wel-pleased I commend this duty unto your practice and the Lord stirre up your hearts and cause you to draw forth your hearts to the reliefe of the distressed afflicted especially the poor members of Jesus Chriâ—â— that this may be a good day and a day of rejoycing to you and a good day and a day of rejoycing to them and let the memoriall of this day be Monumentum aere perennius Le ts imitate the Jeâ—s in the Text and use all the care we can that such dayes as these are may never faile nor the memoriall of them perish from our seed The Day of Iudgement Discovered from Rom. 2. 16. In the day when God shall judge the secrets of men by Iesus Christ according to my Gospel A Serious discourse of the day of Judgement is both seasonable Serm. 7. at St. Maries Oxon. Decemb. 9. 1655. 1. This Doctrine is seasonable 2 Pet. 3. 3 4. and profitable seasonable because as the Apostle informed long agoe there shall come in the last dayes scoffers walking after their own lusts and saying where is the promise of his comming There have been of old multitudes of Hereticks who have decried and endeavoured to expunge this Article out of the Creed concerning the day of Judgement Such were the Sadduces Epicures Dositheans Samaritans Marâ—chees Prodâ—anitae Floriani Symmachiani and of all these Sects the vilest were the Borboritae against whom Augustine made an elaborate Confutation Aug. lib. de Haeresibus ad Quod vult Deum c. 6. V. Act. Mon. vol. 1. Near of kin to those filthy beasts were the Harlots against whom there was long since by King Hen. 2. a Proclamation sent into Northhamptonshire and the lewd Ranters their genuine abhominable off-spring in these last and worst of times Now adaies Hell it selfe is broke loose through the variety of Hereticks who though differing from one another yet all agree against the truth like Herod and Pilate who of enemies were made freinds and they both agreed together against Christ What shal we say when Scepticks Antiscripturists Atheists in print and practice in their works and deeds deny the day of Judgement Surely as at all times so now especially the Preaching of this Doctrine of the day of Judgement is exceeding seasonable 2. This Doctrine is as profitable as seasonable And this will 2. This Doctrine is profitable be evidenc'd by two Reasons which are of great weight and consequence 1. Because the Preaching of this Doctrine is an incentive and a 1. Because it is an Incentive to godlinesse speciall motive to excite unto the practice of godlynesse Why doth God command all men to repent there 's a strong reason used by the Apostle to perswade Because hee hath appointed a day it the which he will judge the world in righteousnesse And from the consideration of the day of Judgement the Apostle draws a strong engagement unto Holyness of life and conversation Seeing then that all these things shall be dissolved what manner of persons ought wee to be in all holy conversation and godlynesse looking for and hasting unto the coming of the day of God 2 Pet. 3. 11 12. 2. Because this Doctrine of the day of Judgement is the foundation 2 This Doctrine is the foundation of comfort of comfort unto the godly Hence Paul triumphed I have saith he fought a good fight I have finished my course I have kept the faith Henceforth there is layd up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day c 2 Tim. 4. 7 8. Such as have been troubled who belong to Christ they shall have rest as the Apostle saith When the Lord Jesus shall be revealed from heaven with his mighty Aâ—gels and the righteousness of God is engaged for performance 2 Thes 2. 6 7 Seeing it is a righteous thing with God to recompence tribulation to them that trouble you and to you who are troubled rest with us Now to come nearer the words Their connexion and dependance is upon ver 12. For as many as have sinned without Law shall also perish without Law And as many as have sinned in the Law shall be judged by the Law Although they had not the Moral Law promulgated to them by the Ministery of Moses yet they had the Law of Nature written in their hearts And the Law of Nature though unwritten in Tables of stone shall condemn them that sinned against the written Moral Law What else is the Moral Law but a Transcript more fairly wrote of that Law of Nature which was first wrote in Adams heart Those likewise that sinned against the written Law as the Jews did shall be judged by it For there is a dreadfull curse threatned Deut. 27. 26. Cursed is he that confirmeth not all the words of this law to doe them Now if the Question be propounded When shall this judgement bee executed upon Jews and Gentiles My Text gives in the Answer In the day c. Which words containe a plain assertion and an evident proof of a grand Article of our Faith concerning the day of Judgement Wherein wee may observe 1. A Fundamental Doctrine asserted That at the day of Judgement the secrets of all mens hearts shall be judged by Jesus Christ 2. Here 's a full proof of this assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel Which is not to be understood as if Paul Secundum quod annuncio per Jesum Christum Hier. Suum appellat â—atione Ministerii Calvin was the Author of the Gospel but onely the Publisher thereof Jerome thus understands the Apostle According to that which I declare by Iesus Christ And this the Apostle calls his own as Calvin observes in respect of his Ministry So that I conceive Paul may be thus understood as if he should say This is the Gospel that Christ my self and all the Apostles have taught This and no other Gospel I preach unto you The words thus opened and divided contain three Doctrines 1. That there shall be a day of Judgement 2. At that day the secrets of all mens hearts shall be judged 3. Iesus Christ shall be the Iudge at that day I resume the first Doctrine in order according to this Method Doct. 1 1. To lay down evident proof for clearing of so great a truth Method 1. 2. 2. To make some usefull improvement of all by particular Application For proof hereof Scripture and Reason both contribute abundantly The Doctrine proved to the evincing and stablishing of us in this Article of ouâ— Faith I begin with Scripture Testimony which is
It 's Arg. 5. Dâ—awn from the generall Resurrection of the Saints derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videri it signifieth the looking for something with the lifting up of the head or strerching out of the neck with earnest intention and observation Thus doe the Saints long for the appearance of Christ Heb 9. 28. it 's not an ordinary looking for it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Saints cry Rev. 22. 20. Come Lord Jesus The Saints looke for a better life 2 Cor. 15. 10. a howse not made with hands Their desire is to be dissolved and to be with Christ and when their bodies are in the grave their souls are in heaven They wait for a glorious resurrection and at the day of judgement it will be known who are Saints who are not Many that the world accounts hypocrites will prove reall Saints then Many that the world accounâ—eâ—h Saints will then appear to be painted hypocrites Those whom the world hath falsly condemned shal then be acquitted and those whom the world hath unjustly acquitted shal then be condemned That Tribunal is impartial and just no false judgement can be given there no unjust sentence no wrong Verdict shall be given by that Judge wherefore the Saints long for that day they earnestly desire the appearance of Jesus Christ And these breathings and longings are not invain for the elects sake Christ hath promised to shorten these dayes of sin and misery The 6 and last argument shall be drawn from Gods glory To Arg. 6. Drawn from Gods glory this purpose was man created to glorify his maker unto all eternity Now God will be glorified either in our salvation or damnation God hath ordained mankind to an eternal condition either of happyness or misery Now God will glorify himself in the fight of men and Angels in an eminent manner at the day of judgement when Christ shall passe a sentence of eternal absolution and say Come ye blessed of my Father c. Then will be glorified the mercy of God when he shall say go yee cursed then will be glorified Gods justice Thus you have heard the Doctrinal part of the Text proved by Scripture and reason It now remains that I should improve all unto our consciences by some useful Application A 3 fold Use I shall now make of this Doctrine for reproof Instruction and consolation 1 Use For Reproof 1. For Reproof This brings heavy tidings to all ungodly persons who live as if there were neither death nor judgement heaven nor hell Because this great day is not yet come they put it far from them How soon a particular judgement may befal them as it did Korah Dathan and Abiram Sennacherib Herod and others none can tell And how soon the general judgement may come is a secret locked up in Gods Cabinet As for Prognosticators and Wizards who determine the time when we are not to put the least confidence in such presumptuous persons who are no better then the Devils Chaplains But here 's the great wickedness that people consider not how soon they may be surprized They have not this day in their thoughts drunkards swearers adulterers oppressours voluptuous persons they run on in their mad careere and think not of this day Flagitious profligate sinners adde iniquity unto iniquity and treasure unto themselves wrath against the day of wrath and the declaration of the righteous judgement of God against them What shall we say of hereticks and blasphemers who like that horne which was Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 8. 12. which cast the truth to the ground Desperate hereticks are broke loose Socinians Familists Enthusiasts swarm like those flyes of Egypt and make the whole land to stinke But there will be a day of visitation a day of recompence all their varnishes pretexts and dissimulations willâ—ly open to the sight of men and Angels Manes Arrius and others met with dreadful particular judgements in this life However at the general judgement Macedonians that deny the Diviny of the Holy Ghost Arrians that deny the Divinity of Christ Circumcellians whose apes the Quakers are now adays and tread their steps all these shall appear before that judgement seat which they now dread not that God whom they now vilify shall judge them What shall we say of loose Libertines Jovialists Epicures dissolute livers who are mighty to powre in strong drink game and carouse away many pretious hours what shall we say of hypocrites who dawb juggle dissemble whose words are smoother then butter but within are sharp swords What shall we say of Apostates that desert their profession and relinquish their Principles and fly from Christs colours and fight under the banners of Arrius Macedonius Donatus or some of the same bran What shall we say of abominable livers Antinomians Athists and who overthrow Laws Rule Government and live as they list who run into all sorts of lasciviousness and follow sin with greediness Let me tell all such that they are already dead dead to God and goodness they are dead in sins and follow Satan their chief commander they dance after his pipe go when he bids go come when he bids come But a day of judgement will come then thou wilt be called to account for those cups which thou hast been mighty to poure down thy own throat and for those which thou hast forced on thy brother Then thou wilt be called to an account for thy secret whoredomes and abominations committed in the darke Then thou wilt be called to an account for those Sermons which thou hast scoffed at and gave no heed unto for those Sabboths which thou hast profaned and for all thy mispent time for all those precious seasons which thou hast squandred away All the creatures will bring in their Indictments against thee Imprimis For gluttony and drunkennesse thou hast eaten not for health but gluttony drunken not for strength but drunkenness The cloaths thou wearest will come against thee Thou spendest more for superfluities then would cloath many poor servants of Jesus Christ Thou followest thy fansy the Garbe and fashion of the time these thou art curious to observe and thou harkenest after all the new fashions but in the mean time considerest not how many of Gods children want cloaths for their nakedness All thy books in thy study shall come and witness against thee such great helps thou hadst such prices were put into thy hands but they were prices put into the hands of a fool for want of a heart to improve them All thy parts and gifts shall witness against thee thou hast hidden all thy talents in a napkin thou hast let thy gifts lye rusty for want of using All the Sermons Sabboths exhortations admonitions waytings treaties and striveings of the Holy Spirit will come and preferre a black bill of Indictment against thee who notwithstanding these pretious means yet didst not regard thy
what he professeth wherefore Mr. Calvin on the place giveth him this brand of infamy Qui ergo putant se posse elabi Calv. in loc ex Dei judicio talibus artificiis eos Propheta maledictos esse dicit Such who by such tricks and juglings think to escape Gods judgement they are accursed persons In the second place we are to make enquiry what 's to be understood by having in the flock a Male A. By Male wee are to understand the best of the flock such as the Law required without blemish Lev. 1. 3. 10. This Male must have these properties according to Vatablus his observation It must be Integer immaculatus absque ullo vitio The 70. renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that man that is able to give a better sacrifice A man of ability to give a Male and offers a vile contemptible sacrifice O what a horrible affront and indignity is this to God! Haec Hierom. autem dicendo ostendit eos habere quae optima sunt offerre quae mala sunt So Hierome on the place They had the best in the flock and yet offered the worst such are accursed persons who carry themselves thus contemptuously towards the great God of Heaven and Cyril Alexan. Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Cyril of Alexandria This is nothing lesse than contumely and injury offered unto God 3. What are we to understand by a corrupt thing A. By a corrupt thing we are to understand that which is weak vile feeble and contemptible Cyril on the place thus expresseth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such things as seem of no account and reckoning Such was the basenesse of their spirits in those daies that they thought any thing good enough for God No Vows no Ingagements held them fast so great was their falshood and hypocrisie that they offered the refuse and worst to God They loved a cheap religion easie duties sleight services wherefore if they could find out any thing more cheap easie and contemptible than another that these base hypocrites offered to the Lord. These are the deceivers and notorious juglers which come under the Anathema of the Text I wish there were not an Anabaptistical spawn in these daies who love a cheap Gospel and decry Ministers and their maintenance Some are best pleased with that portion which they have robbed the Ministers of Insomuch that many will brand Ministers with the odious names of Jewish and Antichristian Priests though onely for demanding their lawfull dues And further though a Minister demands onely his own he having as good a right to his tenth part as any other have to their nine parts yet the iniquity of these times are such that many make no conscience at all of defrauding the Minister Siquid blaeâ—um siquid debile siquid distortum that they will allot for the Ministers share But such cheaters of Gods Messengers will thrive by their fraudulent dealing no otherwise than the Eagle which stole a peece of flesh from the Altar and with it took a live coale which burnt up her own nest And now the Paraphrase of the words being premised Here are four Doctrines which lye obviously in the words 1. All such as deale deceitfully and hypocritically in Gods service Doct. 1 expose themselves unto the dreadful curse of God 2. In all our services it 's Gods expectation and our obliged duty to Doct. 2 offer the best we can possible unto the Lord. 3. It 's a high contempt and indignity to offer any thing vile refuse Doct. 3 and corrupt unto the Lord. 4. The greatnesse of Gods Majesty and the estimation that Heathens Doct. 4 have of a Deity do abundantly condemne the contemptuous carriages of seeming Professors who offer a contemptible sacrifice unto the Lord. Of these I shall fixe onely on the second as comprehending the rest which I shall lay down for the ground work of my ensuing Meditations The other Doctrines will fall in either as Reasons or Vses For the inlargement of the point of Doctrine propounded my Method shall be 1. To make strict enquirie how must our services be performed Method in the best way which we ought to offer unto the Lord or what is that Male in the Text which wee ought to sacrifice unto the Lord Then in the second place I am to prove my assertion by Scripture Testimony And then thirdly and lastly improve the premises in some usefull Application and I hope so to conclude with the assistance of Gods Spirit as to prevaile with you to put this Doctrine into practise i. e. To give God your best services best endeavours even such as will be acceptable unto the Lord For what was first propounded The Inquiry being how must our services be performed which we ought to offer unto the Lord I shall by way of character give in my Answer in these six distinguishing Qualifications 1. What we do even all we doe must come from and be performed Charact. 1. Al must bee done from the heart with a pure heart Purity and Integrity of heart are principally lookt after and esteemed of in Gods accompt The heart God calls for Prov. 23. 26. My Son give me thy heart And this heart may not be divided It must be one heart Jer. 32. 39. And I will give them one heart and one way that they may fear mee for ever for the good of them and of their children after them It must be the whole heart Joel 2. 12. Therefore saith the Lord Turne yee unto me with all your heart with fasting with weeping and with mourning It must be all the heart Josh 22. 5. But take heed diligently to doe the Commandement and the Law which Moses the servant of the Lord charged you to love the Lord your God and to walk in his waies and to keep his Commandements and to cleave unto him and to serve him with all your heart and with all your soul Lo then a single sincere undivided heart must be offered up to God And whatsoever we doe we must do it heartily as unto the Lord Col. 3. 23. Quod cor non facit non fit When one of the Roman Emperours offered a Beast in sacrifice and it wanted a heart their Augures upon the observation foretold some strange misery to ensue I am sure whatever we offer unto God if wee bring not our hearts with the offering all will be rejected Wherefore the sacrifice of the wicked is abominated by God because he offereth it with a naughty heart Prov. 21. 27. The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked mind Charact. 2. We must have regard unto the beauty of the season 2. In all our services we must have regard to the Beauty of the season for every thing is beautifull in its season And a dreadful curse is threatned against all those who brought not the Lord an offering in its season Numb 9. 13. Of
walk in sincerity before the Lord these shall be happy unto all Eternity these having been faithfull unto the death shall receive a Crowne of Life * ⎠* The End of the Second Decad. A THIRD DECAD OF SERMONS PREACHED TO THE VNIVERSITY AT St MARIES IN OXFORD By HENRY WILKINSON D. D. and Principall of Magdalen Hall in OXFORD 2 Tim. 1. 13. Hold fast the forme of Sound Words which thou hast heard of me in Faith and Love which is in Christ Jesus OXFORD Printed by W. H. for THOMAS ROBINSON Anno Domini M.DC.LX TO THE READER I HERE present unto thee Christian Reader A third Decad of Sermons of the same complexion with the rest answering those two immediatly preceding as face in water answers face By them the Author may be knowne to be one and the same man not varying a whit from his Principles by reason of vicissitude of times The first of these Sermons was preacht at the Publick Act and was formerly printed which notwithstanding the derision of some through the Incouragement and approbation of others whose Judgment I preferre many degrees before my owne is now againe presented to publick View in this second Edition None of the other sermons of this Decad and none of the two other Decads were ever yet printed before neither had now if some both Godly and Learned who are better able to judge had not thought farre better of them then I ever durst of any thing of my own notwithstanding what paines soever it cost me It 's farre from my Intention to justify my selfe but I shall alwaies with Jacob acknowledge my selfe not worthy of the least of all the mercyes and of all the Gen. 32. 10. truth c which the Lord through riches of mercy hath shewed unto me It cannot be denyed but ought to be acknowledged with renewed thankfulnesse that now adaies we have more helps on all hands if we had our eyes in our Heads and greater advantages then our Predecessors ever enjoyed since Printing came up And since the Gospell in it's Purity and Liberty was restored unto England as Reverend Latimer used to pray that God would restore the Gospell unto England once againe once againe We have variety of Prices both by printing and preaching put into our hands to get divine wisdome withall Oh! that we had this great mercy of mercyes vouchsafed to us that the Lord would bestow upon us such good hearts as to Husband and improove all those spirituall Talents for the best advantage of our immortall soules That saying of a Learned Author hath often come into my deliberate thoughts Ideo scribuntur omnes Libri ut unus emendetur conscientiae Now if by any thing that I have wrote the of Christians may thrive the better and be built up in their faith I have my desire accomplisht Not unto me not to the best of my paines and endeavours but unto the name of Jesus Christ be all the praise and glory It 's not my purpose to detaine thee Reader in a longer Epistle Only thus much I thought good to premise to assure thee that this last Decad is of the same stamp and breaths forth the same spirit and pursues the same plaine stile with those two which according to order went before The designe I only drive at as farre as I apprehend is the eternall good of mine and thine immortall soule so that our profitting may appeare unto all that some addition may be made unto our spirituall stature Be pleased therefore to read deliberately and to joyne prayer and meditation with reading Lay aside all prejudicate opinions and through the meannesse of the Instrument look with the eye of faith unto Jesus Christ the great Counsellour and Prophet who directs and instructs his people and guides them unto all truth And what ever good thou receivest give Christ the praise of all and set the Crowne upon his head alone And in thy serious addressesse unto the throne of grace remember him which in love to thy soule hath made these sermons publick Do not despise the day of small things undervalue not the Reare of the Christian Army Do not entertaine a slight opinion of any of the meanest yet faithfull Labourers in Gods Vine-yard who desires and endeavours to approove himselfe faithfull such a one I desire to be and remaine Thy servant and Brother in Christ Jesus HENRY WILKINSON The Contents of the Third Decad. SERM. I. 2 COr 5. 20. Now then we are Ambassadors for Chriâ—t as though God did beseech you by us we pray you in Christs stead be yee reconciled to God The Context expounded p. 2 3 4. The Text divided and expounded p. 5 6 7. The Doctrine handled by prooving and improoving all by particular Application p. 9. The Doctrine prooved first by Scripture p. 10 11. Then by three Reasons 1. From foure Properties of Ambassadors p. 12 13 14 15. 2. From the Benefit of a reconciled estate p. 16. 3. From the misery of an unreconciled estate p. 17. Vse for Exhortation 1. To Ministers p. 17 18 19 20 21 22 23. 2. To people p. 25. 3. Characters of a reconciled estate p. 27 28 29 30. Five Motives p. 31 32 33 34 35 36. SERM. II. HEb 1. 14. Are they not all Ministring spirits sent forth to Minister for these who shall be heires of salvation Text divided p. 38. Doct. It pleaseth God to make use of the Ministery of Angels for the good of his Children p. 38. Q. 1. What Angels are p. 39 40 41. Q. 2. How many sorts of Angel sthere p. 42 43. Q. 3. What are the offices of Angels p. 43 44 45 46. Q. 4. Whether every Saint hath a peculiar Angell keeper p. 46 47. Q. 5. What is the knowledge of Angels p. 47 48. Vse 1. For Information in 2 particulars p. 49 50. Vse 2. For Instruction in 3 particulars p. 50. Vse 3. For Consolation in 3 particulars p. 51. SERM. III. 2. CHron 16. 9. The eyes of the Lord run to and for throughout the whole earth to shew himselfe strong in the behalfe of those whose heart is perfect towards him p. 52. Text divided p. 53. Doct. 1. That there is a Providence of God which extends it selfe to the ordering and governing of all the creatures throughout the whole world p. 55. The Doctrine prooved by Scripture p. 55 56. And by 6 Reasons p. 57 58 59. Of the nature of Providence p. 59 60. Vse 1. For Confutation of Epicures c. p. 61. Vse 2. For Reproofe ib. Vse 3. For Instruction in 6 Duties p. 61 62. Doct. 2. As there is a generall providence towards all so there is a speciall distinguishing Providence towards all Gods children p. 62. Doctrine prooved by Scripture example p. 62 63. By 6 Reasons p. 64 65. Vse 1. For Reproofe p. 65. Vse 2. For Instruction p. 66. Vse 3. For Consolation six Duties prest pag. 66. 67. SERM. IV. I Sai 66. 6 7. Yee that make mention of the Lord keep not
silence and give him not rest till he establish and till he make Jerusalem a prayse in the earth The Text divided and expounded p. 69 70 71. Doct. That its the obliged duty of all the Children of God to be earnest and assiduous suitors at the Throne of Grace in the behalfe of the Church of God p. 72. Method of handling the Doctrine 1. By propounding parallell Examples p. 72 73 74. 2. By Scripture Precepts p. 74. 3. By 3 Reasons R. 1. In respect of God p. 75. R. 2. In respect of prayer p. 76 77 78 79. R. 3. In respect of the Church p. 79 80. Vse for Reprehension p. 80. 81. Vse 2. for Exhortation p. 83. 4. Things especially to be prayed for p. 83 84 85. 2. Motives p. 86 87. Vse 3. for Direction 1. We must pray in faith p. 87. 2. With fervency ib. 3. With perseverance p. 88. Vse 4. for Consolation ib. SERM. V. GAl. 5. 24. And they that are Christs have crucified the flesh with the affections and lusts p. 89. Doct. 1. That there are a peculiar people that are Christs and have speciall Interest in him p. 89. Doctrine prooved from Scripture Testimony p. 90. What it is to have Interest in Christ ib. 4. Reasons drawne 1. From the Promises 2. From the Fathers Donation 3. Christs Redemption And 4. From the sanctification of the spirit p. 91. What are the Benefits of those that are in Christ Ans In five particulars p. 91 92. Vse 1. for Consolation p. 92. Vse 2. for Exhortation ib. Vse 3. of Examination five Notes of Triall ib. Doct. 2. Those that have Interest in Christ have crucified the flesh with the affections and lusts p. 93. Method propounded 1. What 's meant by flesh p. 93. 2. What 's meant by affections and lusts ib. 3. What 's meant by crucifying the flesh p. 94. 4. The Doctrine prooved by three Reasons p. 95. Vse 1. for Information p. 96. Vse 2. for Reproofe of three sorts p. 96 97. Vse 3. for Exhortation pressed by three Motives p. 97. Vse 4. for Examination foure Properties of a Crucified person p. 98 99. Vse 5. for Direction 1. What we are to Crucify p. 99. 2. What duties are to be put in practise Ans in 7 Duties p. 100 101. Vse 6. for Consolation An Objection â— answered in six particulars p. 101 102. SERM. VI. ROm. 5. 8. But God commendeth his love towards us in that whil'st we were yet sinners Christ died for us p. 103. The Context opened p. 103 104. Doct. That the death oâ— Christ for sâ—nners is an Evident Demonstration of the Love of God the Father and of the Lord Jesus Chriâ—t p. 104. Method propounded 1. By â—xplication Q. 1. Wherein consists the love of God the Father Ans p. 105. Q. 2. Wherein consists this love of Chriâ—t ib. and p. 116. Q. 3. Did not Heathens dye where lyeth the difference Ans p. 109. six Propâ—sitions p. 109 110 111 112 113. Three Objections answered p. 113 114 115. Vse 1. for Information in five Particulars p. 115 116. Vse 2. for Examination six fignes given oâ— those that have Interest in this distinguishing love 116 117 118. Vse 3. for Exhortation branched into six particular Duties p. 118 119. Vse 4. for Comfort foure Benefits of this speciall lâ—ve p. 119 120. SERM. VII 2 TIm 2. 19. And let every one that nameth the name of Christ depart from Iniquity p. 120. The Context opened p. 121 122. The Text divided and expounded p. 123 124. Doct. That wheresoever there is the Profession of Christianity there ought to be a Godly life and Conversation every way sutable and correspondent therewith p. 124. The Doctrine handled 1. By Scripture Testimony p. 125. 2. Confirmed by foure Reasons 125 126. 3. Applied in foure Vses 1. for Information p. 127 128. Vse 2. for Examination foure Characters p. 129 130 131. Vse 3. for Exhortation in three Motives p. 131 132. Vse 4. for Direction 1. How we must depart from Iniquity Ans foure waies p. 132. 2. What meanes must be used Ans 6 Meanes directed p. 133. 134. SERM. VIII JOh. 8. 24. For if yee believe not that I am he yee shall dye in your sinnes p. 135. Context opened p. 135 136. Doct. That of all sinnes Insidelity especially is a grand-damning sinne againâ—t the Gospell Method propounded 1. What Infidelity is Ans in five particulars p. 137 138 139 140 2. The Aggravations of unbeleefe in 6 particulars p. 141 142. 3. By 5. Arguments the Doctrine is confirmed p. 142 143. 4. The Doctrine is applied in 6 Vses 1. For Reproofe p. 145. 2. For Caution in 4 particulars p. 146 147. 3. For Exhortation in 2 Motives 1. Drawne from the Benefit of faith p. 147. 2. From the mischiefe of unbeleefe p. 147 148. 4. For Examination 5 signes of faith p. 148 149. Three signes of unbeleefe p. 149. 5. For Direction 4 directions p. 150. 6. For Consolation in 5 particulars p. 150. Objections of unbelievers answered p. 151 152 153. Objections of Misbelievers answered p. 153 154. Objections of Weak-believers answered p. 154 155 156. SERM. IX HAb 3. 18. Yet I will rejoyce in the Lord I will joy in the God of my salvation The Context opened p. 157 158. The Text divided p. 160. Doct. Amidst all sorrowes lossesse and crossesse joyes supplies and comforts are to be found in the Lord our God p. 161. 4. Arguments in the Text explained p. 163 164 165. 5. Demonstrations added for Confirmation p. 167 168 169 170 171 172 173 174 175. Three Vses 1. For Consolation p. 176 177. 2. For Exhortation 1. To make God our joy p. 178. 2. To make God our Treasure p. 179. 3. To make God our Refuge p. 179 180. Vse 3. For Direction 4. Impediments to be remooved p. 181 182. 3. Duties to be practiced p. 182 183. SERM. X. ROm. 12. 2. But be yee transformed by the renewing of the mind Doct. Every Person who is really Converted is transformed and changed in the renovation of his mind p. 184 Method propounded 1. What 's understood by transformation Ans p. 185 186. 2. What 's meant by the renewing of the mind p. 187. 3. The Doctrine by Scripture prooved p. 188 189. 3. Cautions premised p. 189 190. 4. The Doctrine applied in 4 Vses 1. For Information p. 190. 2. For Examination wherein are 6 False glasses discovered p. 191 192 193 194 195. Three signes of Reall Conversion viz. Vniversality Sincerity and Perpetuity p. 196 197. Vse 3. For Exhortation 3 Motives pressed p. 197. Vse 4. For Consolation 3 Priviledges of such as are really converted p. 198. ERRATA Pag. 4. Marg. r Calvin In the same margent r delect i. p. 124. Marg. r. nominet credens verum discedat p. 125. l. 14. r. implied p. 127. l. 20. r. Angell p. 185. l. 7. r. then p. 186. l. 10. r. soever p. 186. l. 16. r. which is Other Errataes the Reader is entreated to amend DECAD III. OF
spoken 2. Consider those that pray most for Jerusalem shall reape 2. Mot. Those that pray for Jerusalem shall reap the greatest comfort the greatest comfort in Jerusalem's establishment They that have ventured most in the flock shall receive most in the return In Jerusalem's peace we shall have peace Our fraught is imbarkâ— in this ship As we have sowen so shall we reape We have had a wet seed time and have wept and fasted for the Church but we shall have a joyfull harvest Wherefore confirme the weak knees and strengthen the feeble hands But I proceed to a third use for Direction How must we give Vse 3. For Direction God no rest After what manner Must we thus present our supplications to the Throne of grace Amongst many I shall fix only on three properties of such a prayer as consists in giving God no rest according to the Text and they are Faith Fervency and perseverance 1. We must pray in faith The promise is that what we ask believing 1. We must pray in faith we shall receive No prayer unlesse coming from a Principle of faith can obtain acceptance Heb. 11. 6. Without faith it is impossible to please God And whatsoever is not of faith is sinne All prayers must be put up in faith believing in Christ and expecting from him only help and comfort In all our approaches to the Father let us come in the name of Christ believing and relying only on his merits Christ is the Bridegroom and the Church his spouse Christ is the Head the Church his body Faith is an Instrument of Union to unite the members unto the Head 2. We must pray with fervency as Jacob wrastled Hannah 2. We should pray with fervency poured out her Heart We must imitate the Importunate widdow Luk. 18. 1. Christ spake a Parable to this end that men ought alwaies to pray and not to faint The woman of Canaan who would have no nay And so Luk. 11. 8. Though he will not rise and give him because he is his friend yet because of his Importunity he will rise c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must besiege Heaven and offer an holy Violence to the Throne of grace The violent take it by force and the effectuall fervent prayer of a righteous man availeth much James 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward working or an inwrought prayer Those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did great things 3. We must pray with perseverance We must pray and not faint 3. We must pray with perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 18. 1. The Word as Eustathius observes is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à cedendo from shrinking back as some cowardly Souldiers do in time of danger Our duty is to pray without ceasing 1 Thes 5. 19. Job makes it the mark of an Hypocrite that he will not pray alwaies he will not alwaies call upon God The fourth and last Use is a word of Consolation to praying Vse 4. For Consolation Christians Such as are much in Prayer who tugg hard at the Throne of grace and in joy frequent Communion with God in this Ordinance They use prayer not only as a duty commanded but as a meanes to obtaine a blessing Their Hearts are heated their affections warmed and prayer is their Priviledge as well as service For they have accesse unto the Throne of grace they cry Abba Father they pray from a spirit of Adoption they come to God as Children to a Father and such have strong hopes to speed The Lords secret is with the Righteous they are his jewells his peculiar treasure Now the Prayers of the righteous availe much for themselves and for the publick wherefore O Christians hold on praying lift up your Hearts with your Hands to God in the Heavens continue to be Jerusalems Advocates and what ever things you see coming as the Answers of Prayers those will be most highly valued Go on then pray for Jerusalem fast and weep for Jerusalem and in Gods good time you shall see Jerusalem a praise in the earth THE CRUCIFIED CHRISTIAN REPRESENTED From Gal 5. vers 24. And they that are Christ's have Crucified the flesh with the affections and lusts UPON a review of the precedent verses you will Sermon 5. Preached at St. Marye's Oxon. Feb. 13. 1658. observe a double Catalogue one of the deeds of the flesh vers 19 20 21. Another of the fruits of the spirit vers 22. Concerning these the Apostle determines that against such there is no law i. e. 1. There is no law to Condemne them 2. There is no law to compell them Because they as freely obey God as if there were no law Their freedome obligeth more to obedience not in the least to disobedience Now the scope of my Text is to prove what was immediatly delivered before that there is no law against spirituall men and the Text gives a double reason one is because spirituall men are Christ's therefore there is no law against them the other is because that is crucified in spirituall men which the law condemneth namely the flesh with the affections and lusts therefore there is no law to condemne the spirituall man The words then in their dâ—ift and Latitude containe a description or a Character of true believers and the scope of the Words lyes obviously before us in these fundamentall Doctrines 1. That there are a peculiar people that are Christ's and have speciall Doct. 1 interest in him 2. All those that are Christ's and have speciall interest in him are Doct. 2 such as have crucified the flesh with it's affections and lusts These two points contain the full scope and substance of the words and what needs explication in the Text shall be given in upon the prosecution of the Doctrines as I go a long I resume the first That there are a pâ—culiar people c. This I Doct. 1 Method propounded shall endeavour to cleare from severall distinguishing names the nature grounds and benefits of those that are Christs and have interest in him and after this manner I shall handle the Doctrinall part of my Text which done I shall inquire how all this may concerne us as reducible unto point of practise this shall constitute the particular Use and Application of all 1. To prove my Assertion It 's plain if we inquire into Scripture 1. The Doctrine proved Testimony what speciall distinguishing names and Titles are appropriated unto those who are Christs and have speciall interest in him Sometimes Christ calls them his friends Joh. 15. 14 15. Sometimes he calls them disciples Joh. 13. 35. Children Matth. 17. 26. They are a chosen Generation a royall Priesthood a holy Nation a peculiar people 1 Pet. 2. 9. They are Kings and Priests unto God Rev. 1. 6. They are a peculiar treasure unto God Exod. 19. 5. A Crowne of Glory a Royall Diadem in the hand of God Isai 62. 3. The dearly beloved
is very convenient and not hurtfull Let us observe the Apostles censure They are Gangrens destructive to many pretious soules and therefore may not be tolerated and connived at Observe how the Apostle brands them for erring from the truth The Originall is more emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ‖ Significat Apostolus eos à scopo Christianae veritatis ad quam collimare debebant aberrasse Estius Estius his commentaries on the place I find he followeth both Ambrose and Austine and renders his own sence accordingly The Apostle doth signify that they erred from that mark of Christian truth at which they ought to aime And * Qui à veritatis scopo aberrarunt Gerrh Gerrhard concurres in his judgment i. e. they have swerved or missed the mark It 's †Non quodvis Erratum significatur sed quod est ejusmodi ut fundamentum non retineatur Reza Beza's observation on the place that the Apostle used this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice in this Epistle which is mentioned to shew That not every errour in Religion is signified but an errour of that Kind that destroyeth the foundation 3. Thirdly The Apostle declares the issue and mischievous successe of these Seducers that they gaine Proselites and followers in the verse preceding my Text They overthrew the faith of some Some hereby conceive that they destroyed not the grace but the profession of their faith For by this heresy in denying of the resurrection making it imaginary or spirituall they subvert the Orthodox faith However here 's our strong hold that Gods foundation is firme Mens wickednesse cannot shake that firme foundation which God hath laid Here 's a neverthelesse to support us against the Apostacies of men of corrupt minds Although they relinquish their old Principles and turne Hereticks yet we have a firme Ground of Incouragement for the foundation of God standeth sure against all the underminings of Apostates and Heretickes The decree of Gods election stands sure notwithstanding the malice of the vilest men who have a spirit of contradiction In this Proposition of eternall truth That Gods foundation stands sure Here are five things remarkable and they carry a great deale of weight in them requiring our most deliberate consideration 1. Here is a foundation 2. A firme and sure foundation 3. It is the foundation of the great God unchangeable 4. It hath a seale put to it Things sealed are more sure and authentique 5. Here is the omniscience of God ingaged He knowes who are his All true believers have their names wrote in the book of life They are all known unto God But as in sealing there useth to be a Counterpart when both parties seale so God sealeth and man sealeth Gods eternall decree is his seale sure and unalterable Man's seale is his holy life and conversation Because God knoweth who are his and his foundation is sure and certaine therefore a stronger ingagement lyeth upon us all to look to our lives and conversations From the doctrine of the unchangeable decree of God my Text inferres this practicall Use And which hath a connexion with what went before Let every one that nameth the name of Christ depart from iniquity Wherein you have considerable Divis the Name and the Thing or the Profession and Practice of Christianity 1. You have the name or Profession specified in these words 1. The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that nameth i. e. whoever would be reputed a Christian who takes upon him the name of Christ and calls Qui invocat Christi nâ—men in eo sese Christianum â—ppellat Beza Isaâ— 4. 1. Gen. 48. 18. himself after the name of Christ Christian So we read In that day seven women shall take hold of one man saying we will eate our owne bread and weare our own apparell only let us be called by thy name to take away our reproach And Jacob gave in chargeth this name should be named upon Ephraim and Manasseth i. e. that they should be called the Children of Israel Such then as take upon them the Profession of Christianity are said to name the name of Christ 2. Here 's the thing it selfe or practice required for an evidence 2. Here is the thing it selfe Jewells Apology of the truth of the profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him depart from iniquity This is a well-grounded Apostacy to be an Apostate from â—inne and Satan Learned Jewell tells us in his Apology that Papists accuse the Protestants of Apoâ—tacy and saith he It 's true we are Apostates but such Apostates who are godly Apostates even from Rome from Errours Heresies and Idolatries And this Apostacy and Secession from them is our glory and honour And although this is mentioned Negatively only yet the Positive acts are necessarily included We must abhorre that which is evill and cleave to that which is good We must cast off the workes of darknesse and put on the armour of light So * Non solum nomine crederet quoque ab iniquitate de clinat à malo faciat bonum Arias Montanus Arias Montanus expounds the place And judicious †Quisquis ergo Deum invocat hoc est se ex populo Dei esse profitetur ac censeri vult ab omni impietate procul absit Calv. Doct. Mr Calvin thus interprets the place Whosoever therefore calls upon God i. e. professeth himselfe to be of the people of God and would be so thought to be let him depart from all Iniquity The summe and substance of the Words amount to this issue It is not sufficient to be Christians in name unlesse we be so in deed and in truth Notwithstanding the foundation is firme Gods eternall decree like himselfe is ununchangeable yet upon presumption of our interest in the Decree of God we may not let loose the reynes to licentiousnesse but we must walke in all holy Conversation and Godlinesse we must as we are exhorted depart from iniquity The Words thus explained containe this obvious and fundamentall Doctrine That wheresoever there is the profession of Christianity there ought to be a Godly life and Conversation every way sutable and correspondent therewith Or Whoever professeth thename of Christ ought by a thorough practice to answer his profession and prove the sincerity thereof by an answerable walking thereunto For the unfolding of this needfull and great Point I shall select Method propounded some choice Testimonies of Scripture and then confirme the Assertion by strength of reason and hope so to conclude in a practicall Application as through the grace of God I may leave such deepe impressions upon your hearts as to ingage you to reduce the Doctrine of the Text into practice throughout your whole lives and conversations To resume the Inlargement of these 1 Scripture Testimonies Phil. 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 11 12. 1 Joh. 3. 3. Gal. 5. 24. Jam. 3. 13. Col. 2. 6. Heads of discourse according
similitude in seven particulars pag. 73. 74. 2. By applying the properties of a Merchant in 6 particulars p. 78. 79. 80. 81. 82. Doct. 2. That every spirituall Merchant-venturer must sell all for the purchase of the pearle of price p. 83. Method propounded 1 The Doctrine illustrated by examples p. 83 84. 2 Proved by Praecepts p. 84. Confirmed by 5. Reasons p 85 86 87 88. 4 Applyed 1 for reproofe of ignorant idle covetous profane persons pag. 88 89 90. Vse 2. For examination in 3 Queries p. 90 91. Vse 3. For exhortation in 6 Particular duties pag. 91 92 93. Vse 4. For Direction in 5 Particulars pag. 93 94. SERM. V. PHil. 1. 29. For unto you it is given in the behalfe of Christ not only to believe on him but also to suffer for his sake Text divided pag. 96. Doctrine raised That it 's the Duty of true Believers not only to believe on Christ but likewise cheerefully and readily to suffer for him when he cals them thereunto Method propounded 1. By way of illustration pag. 67 98 99. 2 The Doctrine confirmed by 4 Reasons 100 101 102 103 104. 3 The Doctrine applyed 1 For reproof and Discovery of 6 sorts of Persons which will not suffer pag. 104 105. pag. 106 107. Use 2 For Examination in 6 Particular Notes of Tryall pag. 107 108. Vse 3 For Exhâ—rtation in 4 Preparatives pag. 109 110. Vse 4 For Direction in two cases 1 Whâ—n have wee a call to suffer A. In three cases p. 110 111. 2 How must wee suffer A. 6 Severall wayes pag. 111 112. Vse 5. For Consolation in 4 Considerations pag. 112. SERM. VI. HAb 2. 3. For the vision is yet for an appointed time but at the end it shall speak and not lye though it tarry wait for it because it will surely come it will not tarry pag. 113. The Context opened pag. 113 114 115. The Text divided and expounded pag. 116 117 118. Doct. That in troublesome times when the vision is darke and seemes to tarry then in a peculiar manner wee should wait upon God for the accomplishment thereof pag. 118. Method of handling the Doctrine 1. What it is to wait Ans In 5 Particulars pag. 119 120 121 122 123 124. 2 The doctrine is illustrated by examples pag. 121 122 3. The doctrine demonstrated by 3 Arguments pag. 125 126 127 128 129. 4 The Doctrine applyed 1. For Reproofe pag. 130 131. Vse 2. For exhortation wherein 8 Propositions are commended pag. 132 133 134 135. Vse 3. for Direction in 6 Particulars pag. 135 136 137 138. Vse 4. For Consolation pag 138. SERM. VII AMos 5. 15. Hate the evill and love the good and establish Judgment in the gate It may be that the Lord God of hosts will be gracious to The remnant of Joseph pag. 139. The context opened pag. 140 141 142. The Text divided and expounded pag. 142 143 144. 6 Doctrines raised pag. 145 One handled only viz That the faithfull execution of Justice in a Land is a probable meanes to move God to extend mercy and compassion towards them pag. 146. Method of handling the Doctrine 1 From scripure proofe pag. 146 147 148. 2 From 3 Reasons pag. 149 150 151 152. 3. How must justice be executed pag. 153. 1 How must a Judge bee qualified Ans In 4 Qualifications pag. 153 154 155 156. 2 What Rules must be observed in execution of Justice Ans In 6 Rules pag. 156 157 158 159. An Vse of exhortation to the Judge in 4 Particulars pag. 159 160. To the Bench pag. 161. To the Lawyers and Grand-Inquest pag. 162. SERM. VIII ZEch 13. 1. In that day there shall be a fountaine opened to the House of David and Inhabitants of Jerusalem for sinne and for uncleanness pag. 163. The Text divided pag. 164. Doct. 1. When the children of God are soakt in their teares of godly sorrow for sinne then in that season divine refreshing consolations come from the presence of God pag. 165. Method of handling 1 By Scripture Examples pag. 165. 2 By Scripture Reasons pag. 166 167. 3 In an use of exhortation in 6 Particular duties pag. 165. Doct. 2. That there is a Fountaine of free grace and mercy in Jesus Christ opened to purge and cleanse his people from all their sinnes and impurities pag. 168. Method propounded 1. An Analogie between Christ and a Fountaine in 5 Resemblances pag. 170 171 172. 2 How Christ may be said to be a Fountaine pag. 172 173 174. 4 Hammers wherewith God usually knocks pag. 174. 3 False keyes discovered pag. 175. 4 True keyes pag. 176. 5 For whom is the Fountaine opened pag. 177. 6 Considerations pag. 177. 178. 3 Inferences p. 179. 4 What are the vertues of this Fountaine Ans 5. pag. 179. 180. 5. The Doctrine applyedin 5 Vses 1 For Consolation pag. 180. 181. Vse 2 For Examination 7 Qualifications propounded pag. 182. 183. Vse 3 For Exhortation pag. 184. 185. Vse 4 For Direction in 6 Particulars pag. 186. 187. SERM IX PRov. 3. 17. Her ways are ways of pleasantness All her Pathes are peace pag. 188. Text divided 189. Doct. 1. All the ways of godliness are wayes of pleasantness and full of delight unto the Children of God pag. 189. Method of handling 1 Objections answered pag 190 191 192 193. 194. 2 The Doctrine prooved by particular Instances pag. 194 195 196 197 198 199. 3 The Doctrine confirmed by 5 Demonstrations pag. 200 201 202 203 204. 4 The Doctrine applyed in 5 Vses 1 For conviction in 6 Particulars pag. 205 206 207 208. Vse 2 For Exhortation pag. 209. Vse 3 For examination wherein are 6 Qualifications set down of spirituall joy differing from naturall joy pag. 211 212 Vse 4 For Direction in 3 Particulars pag. 212. 213. Vse 5 For Consolation pag. 213. Doct. 2. That all the Pathes of divine wisdome or godliness are full of Peace to the Sons and daughters of Peace pag 214. Method propounded 1 Proved by Scripture 214 215. 2 Confirmed by 4 Reasons pag. 215. 216. 3 Applyed 1 In an use of information pag. 217. 2 For instruction in 4 Particulars pag. 218. 3 For Comfort in an Objection propounded and answered in 3 Particulars pag. 218. 7 Particular Counsels given pag. 218. 219. SERM. X. MArk 8. 36. For what shall it profit a man if he shall gaine the whole world and lose his own soul The Text divided and explayned pag. 220. 221. Doct. That the gaine of the world can in no wise counter vaile the lesse of one soule pag. 222. Method of handling 1 By comparing the soule and the world wherein 1. Consider the excellency of the soule in 7 Singularities p. 222 223 224. 2 Consider the vileness of the world in 7 Aggravations pag. 225. 226. Vse 1 For terrour unto 4 sorts of Persons 227 228 229. Vse 3 For exhâ—rtation in 9. Considerations pag. 233 234 336 237 238. Vse 4 For examination in 6 Quaeries p. 239. 240. Vse 5. For Direction 5
preach Christ but to preach a man's selfe in a vaine glorious affectation of eloquence Herein consists the duty of a Minister for matter to preach Christ only for manner with all humility and him crucifi'd This is the preaching when all 's done this I may terme the very Art of preaching which directly tendes to the Glory of God and the salvation of soules Admit a man be of never so meane a presence and men come to heare him possessed with a prejudicate opinion yet if he labour to divide the word aright and to speake to the conscience rather than the fancy of his Auditors O! what wonders doth the Lord worke by weake meanes As by rammes hornes the walls of Jericho were battered in peeces and by earthen pitchers the huge host of the Midianites was discomfited so by that preaching which the wittes of the times and men that applaud their own fansies accoumpt empty and foolish the Lord workes miraculously in the conversion of soules It 's the Apostles assertion For after that in the wisdome of God the world through wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believe Thus having endeavour'd to beat the corne out of the eare suffer me now to grinde it at the mill Application is the life of every sermon Let me then intreat your patience in a few words to presse what hath been said unto your practise and then I shall put a period to my discourse Marlorate out of Calvin drawes two inferences of practice Quid docendum first and then Quid discendum afterwards Christ crucified is the substance of all that we can preach or heare It 's a lesson can be never enough taught and never enough learn'd In the first place seeing this is that lesson which we all ought to teach Fathers and Brethren suffer I beseech you the word of exhortation to conferre your best endeavours to put in practice this excellent method and exquisite art of preaching Wast not this pretious lamp of the sanctuary in making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumstantials the maine imployment What 's this but to tithe mint and cummin and to neglect the weightier matters of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ther 's one most needfull Doctrine which you ought frequently to inculcate and make deep impressions upon the conscience and that 's the knowledge of Jesus Christ and him crucified I cannot sufficiently admire how sacred is the ministeriall function What a great honour is it to be imploy'd in Embasy for the King of heaven O! what fidelity is requisite in the discharge of so concerning a message You are God's sword hearers beare up that sword which he hath put into your hands The Lord hath promised to be your portion And if I invert the order of the words that they which live upon the Altar ought to serve it it 's a piece of the same truth as well as that The Lord hath so ordain'd that those which serve the Altar should live upon the Altar The readiest way I conceive to suppresse schismes and divisions is by preaching the power of godlinesse This is the way to stop the mouthes of Gainsayers when they see that selfe is not the maine Engineer nor the promoting of a man 's own particular ends and interests but the glory of God and the love of Christ constraines a man then they are put to silence and have nothing to gainsay We read how Moses in his own cause was the meekest man upon the face of the earth yet transported with zeale in the cause of God A spirit of discretion is required in a Christian least he may quickly pluck downe with the one hand what he endeavours to build up with the other Moderation is much talked of it 's a gooâ— to be desired For oft times it serves as a golden bridle to curbe a passion Calvin in Epist ad Melanct. But Calvin's caution to Melanchthâ—n is worthy of your observation Take heed saith he that moderation doe not quench thy zeale Meeknesse and silence doth good and is commendable in a man 's own cause It 's a man's glory to passe by a personall injury but when religion suffers and the cause of God lies a bleeding then to be silent argues a spirituall stupefaction as if a man were possessed with a dumbe Divell When men preach their own inventions teaching for Doctrines the traditions of men When men deride the way of holinesse casting nicknames and aspersions of Puritans Precisians and I know not what upon them that so they may render their persons and profession odious just as thy dealt with the Saints in the Primitive Church who were put into beares-skins and then worryed When men are not affrayd to exercise their wits to be witty even unto blasphemy to cast a slur or a jest upon that sacred word by which one day they shall be judged This is not to preach Christ crucifi'd but it 's to crucify him afresh and to put the Lord of glory to an open shame When men like Jehu drive furiously mistaking a passion for zeale and so oft times spoile a good cause in the carriage this is not sutable to that meeknesse that was in Christ Let not then any humour or opinion sway thee ther 's nothing so dangerous in religion as this compliance with humors and fancies and siding for selfe-interests and advantages The Spirit of God must be thy Pilot to sâ—eare thee and the word of God must be thy compasse and the glory of God ought to be in thy eye as the scope and end of all Take nothing upon trust but imitate those noble Act. 17. 11. Bereans who let nothing passe without due examination For we read that they searched the Scriptures dayly whether those things were so 2. As you have heard what we must all teach so you shall 2 Quid discen dum heare what we must all learne viz Christ crucifi'd Let me then perswade you as Jerome doth in an Epistle to Paulinus Let 's learne that knowledge on earth which will carry us unto heaven May Discamus eam teâ—ris quorum scientia perseverabit in coelis Hieronymuâ— in Epist ad Paulinum it never be verifi'd of any of us that we seek our own things and not the things of Jesus Christ and that we resemble Mercuries statue that poynt the way to others but move not one step our selves A good life is the best commentary of a good sermon and the best conâ—â—tation of a slaunder The shepherd hath discharged his duty when by his own example he leads his flock to the waters of comfort We should all labour to be spirituall builders As no noise was heard in Solomons Temple so my heart desires that there may be no differences nor jarrings to be heard among us Quirites was a forcible word with Caesar to suppresse all his souldiers mutinies and shall not the word Christiani be as prevalent with us What said Abraham to Lot Gen.
meanes to move God to extend mercy compassion and deliverance to them Method propounded In handling of this precious point I shall thus dispose of my Method 1. To give in a full proofe from Scripture asserting the truth 2. Contribute some reasons confirming the same 3. Represent the manner how justice must be executed This shall be by way of Direction 4. And fourthly conclude with a word of exhortation and so presse closely the duty of the Text the establishment of Iustice and 1. The Doctrine proved this shall be my particular application I resume what I first propounded to assert the truth of the point See Jer. 5. 1. Run ye to and fro in the streets of Jerusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgment that seeketh the truth and I will pardon it So Ier. 7. 5 6 7. for if you thorowly amend your waies and your doings if you thoroughly execute judgment between a man and his nâ—ighbour if ye oppresse not the stranger the fatherlesse and the widow and shed not innocent blood in this place nâ—ither walke after other Gods to your hurt then will I cause you to dwell in this place in the land which I gave unto your fathers for ever and ever So Isaiah 1. 17 18. Learne to doe well seeke Juâgment relieve the oppressed judg the fatherlesse plâ—ad for the widdow come now and let us reason together saith the Lord though your sins be as scarlet they shall be as white as snow though they be red as crimson they shall be as wool Prov. 29. 4. The King by judgment â—stablisheth the land but he that receiveth gifts overthroweth it In these and sundry other places God promiseth a blessing upon the execution of justice I l'e single out particular instances that what 's asserted may be cleared more evidently When Israel committed both spirituall and corporall whoredome with the daughters of Moab for commonly they goe both together the greatest Idolaters the greatest whoremongers witnesse the Babylonish strumpet at this day Now nothing will appease Gods incensed wrath besides the execution of justice upon the Idolaters The Lord said unto Moses take all the heads of the people and hang them up before the Lord against the Sun that the fierce anger of the Lord may Num. 25. 4. 5 be turned away from Israel And when Moses and the congregation were consulting Phineas stands up and falls a doing Iustice When Phineas the sonne of Eleazar the son of Aaron the priest saw it he rose up from among the congregation and tooke a javelin in his hand and he went after the man of Israel into the tent and thrust both of them thorough the man of Israel and the woman thorough her belly So the Plague was stayed from the Children of Israel Here 's a patterne of singular zeale a man of heroicall courage all steele to the back Compare this with Psal 106. 30. Then stood up Phineas and executed judgment and so the Plague was stayed And you may read the ample reward Numb 25. 10 11 12. The Lord spake unto Moses saying Phineas the sonne of Eleazar hath turned away my wrath from the Children of Israel while he was zealous for my sake among them that I consumed them not in my jelousie wherefore say behold I give unto him my covenant of peace Moses likewise was a man of the same stamp Though in his own cause the meekest yet a man of invincible courage in the cause of God When he was in the mount Aaron makes them a golden calfe the people commit Idolatrie with it the Lord is highly incensed Moses intercedes for them Exodus 3. 11. Moses besought the Lord his God and said why doth thy wrath wax hot against thy people which thou hâ—st brought forth out of the Land of Aegipt with great power and with a mightie hand He brake the tables vers 19. as soâ—ne as he came nigh unto the Camp that he saw the calfe and the dancing his anger waxed hot and he cast the Tables out of his hands and brake thâ—m beneath the mount He burnes the calfe to powdâ—r strewes it upâ—n the water and makes the Children of Israel to drink of it vers 20. executes judgment vers 26 27 28. Who is on the Lords side let him come unto me And all the Sons of Levi gathered themselves unto him and he said unto them put every man his sword by his side and goe in and out from gate to gate thorowout the camp and slay every man his brother and every man his companion and every man his neighbour And the Children of Levi did accordingly Compare this with Psal 106. 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the brach c. Whilst the camp was pestered with an Achan Israel could not stand before their enemies But as soon as Achan was executed the valley of Achor became a doore of hope Hos 2. 14. As long as Jonah was in the ship the storme continued but as soone as he was cast over shipbord there was a great calme Jonah 1. 15. Agag was hewed in pieces by Samuel Baals prophets were slain by Elijah Thus David executed judgment upon the Gibâ—onites enemies retaliating their mischiefes upon their own pates 2 Sam. 21. 1 6 9. There was a famine in the dayes of David for three yeares and David enquired of the Lord. And the Lord answered it is for Saul and for his bloody house because he slew the Gibeonites vers 6. Let seven men of his sons be delivered unto us and we will hang them up unto the Lord in Gibeah of Saul whom the Lord did chuse And the King said I will give them vers 9. And he delivered them into the hands of the Gibeonites and they hanged them in the hill before the Lord. And see the good successe vers 14. And the bones of Saul and Jonathan his sonnâ— buried they in the countrey of Benjamin in Zelah in the Sepulchre of Kish his Father and they performed all that the King commanded and after that God was intreated for the Land You see how just David was in executing justice upon those that slew his enemies 2 Sam. 1. 15. David cald one of the young men and said go neer and fall upon him And he smote him that he died So 2 Sam. 4. 12. he commanded his young men and they slew them and cut off their hands and their feet and hanged them up in the poole of Hebron Amaziah slew those that slow his Father Ioash 2 Kings 14. 5 6. The people of the Land slew those that conspired against Amon 2 Kings 21. 24. I might produce for illustration many examples out of humane Authours as that of Zeleucus to his sonne in putting out his eye for Adulterie and such like But I will not light a candle to the sun I keep close to
but when they are got up into the Air. When Gods children are out of their course of duties when they are in Meseck and have their habitation in the Tents of Kedar their spirits are dumpish But when their hearts are set in a right frame when they are exercising holy Duties amongst the society of Saints then are their hearts chearful then are their spirits revived then are they merry indeed 4. Thou complainest of Gods peoples sadness maybe it 's thy company that makes them so They hear thee Swear see thee Drunk O Consid 4. Bad company cause Gods peoples sadness how this troubles them It so troubles the children of God to see any dishonor offered to God as they cannot be merry Psal 119. 136. Rivers of waters run down mine eyes because they keep not thy law But let them come amongst Believers and joyn with them in religious Exercises their wonted joy comes to them again Then their joy is above the joy of Harvest and the dividing of the spoil with the mighty 5. It is not Religion that makes Gods children sad but because Consid 5. Gods people are sad because they are no better they are no more religious They grieve that they can grieve no more They are sorry that they are no more sorry for their sinns They finde many failings they want former Love-tokens and feelings then they mourn and cry out Restore to me the joy of thy salvation They want Gods gracious countenance wherefore they cry out Psal 4. 6. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us 6. This Joy is secret an inward thing which strangers shall not Consid 6. Joy is a secret inward thing intermeddle withal A worldly man cannot judge of this Joy Rev. 2. 17. To him that overcometh will I give to eat of the hidden Manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it The joy of the godly is not in outward flashes nor is it to be measur'd by outward aspect This is a hidden thing which so ravisheth their hearts as they cannot utter it Saul could not be merry without a Musitian nor Ahab without Naboth's Vineyard nor Gardiner that bloody Persecutor till he had receiv'd the news of the Martyrs death A godly Mans v Fox Acts and Monum in Q. Mary's Raign joy proceeds from no outward principle A covetous man joys and takes pleasure in his Barns heap'd with Corn and Coffers cramm'd with Gold A voluptuous man joys in Cards Dice Hauks Hounds A Drunkard in his Cups An ambitious man in his Titles Pedegree Preferments But a godly man can rejoyce and be merry without all these His joy ariseth from another principle even the reconciled countenance of God in Jesus Christ Now these Objections being remov'd and my passage thus cleared I come in the second place to prove the truth of the Doctrine 2. The Doctrine proved by particular instances by particular instances And I shall instance in particular Scriptures which give testimony to this truth then in particular persons who by their own experience subscribe to the truth of it And lastly I shall survey the particular ways of godliness and discover the pleasantness of them all and so from an Induction of Particulars sufficiently numbred I shall collect this universal Conclusion That all the ways of godliness are ways of pleasantness 1. For Scripture Testimony meer Quotations would fill a Sermon 1. By Scripture Testimony But I shall gather sparingly from the heap Prov. 22. 17. Bow down thine ear and hear the words of the wise and apply thine heart unto my knowledge for it is a pleasant thing if thou keep them within thee If Pleasure consists in Honors then Wisdom affords it abundantly Prov. 4. 7 8 9. Wisdom is the principal thing therefore get wisdom and with all thy getting get understanding She shall give to thine head an ornament of grace a crown of glory shall she deliver to thee Exalt her and she shall promote thee she shall bring thee to honor when thou dost embrace her Prov. 8. 15 16 17 18 and 31. By me Kings reign and Princes decree Justice By me Princes rule and Nobles even all the Judges of the earth I love them that love me and they that seek me early shall finde me riches and honor are with me yea durable riches and righteousness If Life be a pleasure it 's to be found in Wisdom verse 35. For whoso findeth me findeth life and shall obtain favor of the Lord. If there be pleasure in Singing and Rejoycing it 's promised to the people of God Isa 51. 11 12. Therefore the redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be upon their head they shall obtain gladnâ—ss and joy and sorrow and mourning shall flee away I even I am he that comforteth you who art thou that thou shouldst be afraid of a man that shall die and of the son of man which shall be made as grass I 'le instance in particular Persons who by experience confesse the ways of godliness ways of pleasantness They call the Sabbath a delight Isa 58. 13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight not doing thine own ways nor finding thine own pleasure nor speaking thine own words then shalt thou delight thy self in the Lord. Nehemiah accounts the joy of the Lord their strength Neh. 8. 10. Then he said unto them Go your way eat the fat and drink the sweet and sena portions unto them for whom nothing is prepared for this day is holy unto our Lord neither be ye sorry for the joy of the Lord is your strength So Habakkuk cap. 3. 17 18. Although the fig-tree shall not blâ—ssom neither shall fruit be in the vines the labor of the Olive shall fail and the fields shall yield no meat the Flock shall be cut off from the fâ—ld and there shall be no Herd in the stalls yet I will rejoyce in the Lord and will joy in the God of my salvation So David danced before the Ark with all his might He makes it the Character of a blessed Man Psal 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night And his counsel is Psal 37. 4. Delight thy self also in the Lord and he shall give thâ—e the desires of thine heart And his own practice is Psal 40. 8. I delight to do thy will O God yea thy law is within my heart Psal 94. 19. In the multitude of my thoughts within me thy comforts delight my soul Psal 119. 16. I will delight my self in thy statutes I will not forget thy word ver 35. Make me to go in the path of thy commandments for therein do I
reconciliation The soule cannot feed on gold you may as easily fill a bagge full of spirituall graces as satisfie an immortall soul with the world The riches pleasures c of the world are no way suitable noe way satisfying not in the least measure commensurate to the vast and boundless desires of an immortall heavenly-borne being soul The high-Priests money could not satisfie Judas as soone as conscience pricked him he could keep the money no longer Honours could not satisfie Haman What doth all this availe me c The foole in the Gospel could not be satisfied with the barns he already had he must have bigger It is not within the sphere of the activity of any sublunary thing to satisfie an immortal soule 6. The world is unhelpful and unprofitable in the evil day There Aggrav 6. The World is unhelpful in the evil day are 4 evil dayes wherein the world cannot help 1. In the day of affliction losse of husband wife children what can the world doe thee good In the day of a tormented conscience all the worlds goods cannot pacify a tormented conscience 2ly In the day of death The world cannot bribe death 4ly In the day of judgment no help no comfort from the world A friend we say is known in adversity it plainly appeares that the world is a very false perfidious enemy because it serves thee as Absolom's Mule served him left him helpless in a time of misery hanging between heaven and earth 7 And lastly The world in all it's bravery in it's greatest estate and Aggrav 7. The World is momentany confluence is but momentary transient it cannot help beyond this life it canot carry us to eternity It passeth away 1 Joh. 2. 17. The ambitious mans honours promotions high places cannot follow him to another world An ungodly great man noble and honourable in the world when he dieth he shall be degraded of all His honours will not follow him to hell he shall be there base ignoble inglorious The riches of the covetous Mammonist shall not goe to bell with him they cannot corrupt the flames nor bribe the tormentours The voluptuous man's haukes and hounds cards dice cups shall not goe to hell with him as soone as death surprizeth him all these leave him What distinction can be given between the rich man's skull and the poor man's What difference doth death make between the noble and ignoble rich and poore Death cuts down all with it's sithe It 's mercy and free grace that makes all the difference Those 4 Summa Imperia were dissolved Sic transit gloria mundi The world is a Jonah's gourd like a vapor a bubble transient momentany uncertaine of short continuance Now weigh these together the excellency of the soule and vileness of the world as I have represented them in severall particulars Wee know Contraria juxtase posita magis eluccscunt And upon serious premeditation give in your verdict which would your rather have Oh! that God would move and perswade your hearts to make the better choice to prefer your pretious soules before all the kingdomes of the world and the glory of them Thus much for the doctrinallpart of the Text. The doctrine being thus proved and cleared by the forementioned comparison it now remaines that I should make the best improvement of it and set it home upon your consciences by particular Application I shall hold forth a sixfold use of this Doctrine which I shall endeavour to set home upon your consciences for Terrour Expostulation Exhortation Examination Direction and Consolation The first Use is a word of terrour and commination it speakes heavy tidings to all those who preferre the pomp and glory of the world 1 Vse for Terrour before their pretious soules how many preferre a base lust before their soules a penny profit before an immortal soul This is the condition of thousands the farre greater part even of the Christian world Now because every one will plead not guilty I l'e single out particular persons notoriously guilty 1. Ignorant persons who know not the excellency of a reasonable soule and Ignoti nulla cupido Discourse of the dignity of their soules and tell them of the infinite price pay'd to redeeme the soules of the elect they plead ignorance they are not book-learned But will this plea lick thee whole If thou art not book-learned yet thou must be heart-learned No kind of ignorance can acquit thee â toto though it may à tanto A sinne of ignorance in the Leviticall law had a trespasse offering An invincible gross ignorance amongst blind guides and blind corners where there hath been wanting a teaching ministry is lamentable but not excusable They shall be punisht with fewer stripes Hell shall not be heat so hot for them as for presumptuous sinners who sin against illumination of judgment and the bright shining light of the Gospel But they that suffer the least paines in hell shall suffer enough Doe not then plead thy ignorance that 's to purge one fault with another Now if a bare ignorance Ignorantia purae negationis an invincible crasse ignorance where meanes are wanting which wee have and enjoy if this be damnable and no excuse for a sinner for Rom. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's enough to leave any without excuse what shall we say of an affected ignorance which is Ignorantia pravae dispositionis a shutting of the eyes against the light to be ignorant of the worth of Christ and the soule in these days when knowlege aboundes as the waters cover the seas when as for the time and meanes they might have been teachers when notwithstanding such a marvelous light shining brightly yet they are in darkness notwithstanding sermon upon sermon c a constant powerfull ministry shining lampes yet still people are ignorant they know not God what shall I say of them Let me tell them that they are under a dreadfull curse as Jer. 10. 25. 2 Thes 1. 8. Thou hast a pretious soule and knowest not of it notwithstanding so many warnings and admonitions by the messengers of God whose fault is that thy own questionless thou maiest know O! desperate damnable ignorance 2. Negligent persons are to be reproved these are heedlesse and 2. Negâ—gent persoâ—s carelesse what become of their soules For their bodies and estates they turmoyle and vexe themselves rising early c. For a gainfull bargaine for increasing their estates for boone joviall company they can find time enough but presse them to the practise of religious duties they plead want of time They want not time but good hearts Manna is even ready to drop into many mens mouthes and yet they will not take paines to gather it Many are so supine and lazy that they will not step over the threshold to heare a Sermon Many have gifts and good abilities but let them lye rustie for want of using slothfull persons shall be cloathed with ragges The fountaine is opened people are not
meditatur Sanctius in Loc. quia eum recentium peccatorum non morderet cruciaretque conscientia c. As if Job had not been conscious to himself of late sins therefore he conceives that he now suffers for former sins thus some conâ—ecture as Sanctius observes on the place But this savors not of Jobs spirit though he was exemplary for holiness yet he was sensible of daily sins he knew himself to be a daily sinner he knew what a sinful nature he had full of pollution yet his youthful sins carryed the greatest filth and guilt in them which in his apprehension made the greatest gashes and wounds upon his conscience he knew that his youthful sins had most aggravating circumstances in them that a Bill of Indictment drawn up against them would be blackest and charge him homest Where upon Judicious Mr. Calvin gives two reasons why he speaks of the sins of his youth one is Because in that age lusts are most predominant the Calvin in lâ—cum nature of a man which is sinful doth then cast up his greatest froth the passions are most violent and therefore that age hath need of the strongest Bridle Another reason is Because Job meant to declare that God brought all his sins to remembrance as if he should frame an Indictment against him of all that he had done ever since he was a childe And herein he seems to complain of rigor seeing thou hast pardoned them wherefore dost thou lay them before me But we may not finde fault with God he punisheth less then we deserve The Lord is righteous we have sinned against him A fourth Query is what is meant by possessing the sins of Q. 4. Hieronymi translatio Chald. Parap Jun. in Loc. youth Jerome reads it consumere vis youthful sins may bring Consumptions upon old Age. The Chalde Paraphrase reads it Me haereditare facis Thus Junius interprets Efficis ut possideam haereditario jure As if elder years did inherit youthful sins Gray Hairs even old persons gray headed in sins receive the punishment of their youthful green headed sins for their inheritance It 's an observable note of Pineda on the place * Punishment is the Poena est quasi culpe prognata filia atque adeo ipse homo grandevus senex succedit sibi ipsi puero Adolâ—sâ—â—nti Pineda in Loc. Daughter of sin An old man is successor to himself a young man There is as it were a natural succession and derivation of sins committed in youth to become the inheritance of old age So that a sinner becomes his own Heir the old sinner the young mans Heir The meaning is A man that runs on in a riotous ungodly course following his swinge and full career in wickedness in the days of his youth shall feel the smart and bitterness of his sins in his old crasie bones We render the word in the Text ordinarily to possess and that is Emphatical A man that hath present possession of his Inheritance hath most points in the Law The right next Heir hath a legal Title Now when the Heir hath possession of his Inheritance this adds to the strengthning of his right Now an old sinner doth inherit and take possession of his youthful sins and this is a sad possession to possess the inheritance of sin It was charged upon Ahab for killing and taking possession there is the killing of the soul when there is possession took of sin He then may be said to possess the sins of his youth who feels the smart and pain of them who suffers bitter sorrows for them when the sins committed in his youth even breaks his bones when he comes to be old I have one Query more to propound How is it since Job an holy Q. man whose sins were pardoned yet complains of such an hand-writing against him charging upon himself youthful sins For answer you must know 1. That sins repented of and pardoned A. may yet prove gall and wormwood to the soul They that have repented must renew their repentance The remembrance of the wormwood and the gall the bitterness of sin will cost Gods people many a salt tear 2. Though sins may be pardoned yet the soul may not be able to read that pardon it may want the manifestation of the pardon though there may be a pardon sealed an acquittance a white stone in the Court of the Judge yet it may not appear so in the Court of a mans own Conscience 3. We are to know that Fatherly chastisements are the lot and Heb. 12. 5 6. Rev. 3. 19. portion of Gods dearest Children as the Scripture plainly sheweth There is a Judgement of Revenge and a Judgement of Chastisement Judgements of Revenge are the portion of the wicked Judgements of Chastisement are incident to the generation of the righteous As a Judge God will not pass an eternal Judgement against his people They are the beloved of his Soul and he loves them to the end but as a Father he may and doth pronounce many temporal Judgements as Chastisements against them The fruit whereof is to take away their Dross and Tin and to make them partakers of his holyness 4. It is wisdom in a godly man when present sufferings are upon him to call former sins to remembrance Afflictions brings sins to remembrance Job lookt back upon his former failings he was not unmindeful of his present failings but his former in an especial manner might call for a rod of correction to whip out his folly When afflictions befall us we should inquire into the cause and search out our sins and be humbled for them So Josephs Brethren when distress befell them in Aegypt called to minde their Gen. 42. 21. cruelty against Joseph many years before committed Thus you have heard the Explication of the words from which I 'le draw one Point of Doctrine which I take to be the fundamental Doctrine of the Text That sins committed in our youth will cause much smart and bitterness Doct. in our elder years This Point lies plainly in the Text I shall make it the ground-work of my ensuing Meditations In the prosecution whereof I shall pursue my plain and accustomed method by proving the Point from Method of handling the Doctrine Scripture confirming it by evidencâ— of Reason and reducing all to point of practice by way of Use and particular Application For Scripture proof Job speaking of the momentary joy of wicked men cap. 20. v. 5. sets forth his judgement v. 11. His bones are full of the sins of his youth Hos 12. 14. He shall leave his blood upon him as Diodate and others observe God will not pardon him his sin nor cleanse him from it but will keep it still in remembrance to punish him for it at his appointed time God makes a grievous complaint against Samaria and Jerusalem under the names of Aholah and Aholibah Aholahs youthful Whoredoms are charged upon her Ezek. 23. v. 8. And likewise the same charge
evill spinner and a worse weaver This is that estate which the Psalmist mentions Psal 14. 1 2 3. 2ly The state of unregeneracy is emnity against God Naturall 2. A state of Enmity men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 10. That 's the concrete but we read it in the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 7. An unregenerate man is Gods enemy and no greater opposition then between God and his enemies Is 1. 25. Luke 19. 27. To have a potent man thy enemy is sad but what is it to have the great God All the attributes of God put forth themselves against his enemies his Justice truth power holyness abused patience His justice in punishing his truth in makeing good all his threats against them his holyness abhorring impurities his power inâ— mustering up all his forces against them his abused patience that hath so long forborn now breaks forth into extremity of fury 3. The state of unregeneracy is a state of blindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He neither doth nor can perceive A beast may as soon understand reason 3. A state of blindness as a natural man qua talis the things of God So we read 2 Pet. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil prâ—â—ul cernens as Stephanus Steph. Beza and Beza observed which word according to Stephanus is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connivere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus Dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui oculos saepe claudunt quadam debilitate visus quod vitium aliquando naturale est Aretius as Aretius observes Vnconverted persons are in a state of darkness Eph. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness it self in the abstract Act. 26. 28. Eph. 4. 18. They are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 callosam concretionem Gerhard Har. as Gerhard observes in his Harmony it s a kind of hardness that is joyned with this blindness 4. This estate is a state of death An unregenerate man is a dead 4. A state of death man Eph. 2. 1. 1 Tim. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some will have it from Spaâ—hale which signifieth ornamenta mulâ—ebria or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is cibus delicatior She that lives thus luxuriously is a dead woman So Jude describes ungodly unregenrate men by this Character v. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the second reason A third reason shall be drawn from the free workings of Gods Reason 3. Drawn from the free working of Gods spirit spirit The spirit bloweth where it listeth God is a most free agent and his gifts are various to some he gives humane wisdome to other divine wisdom to some he gives speculative head-knowledg to others practical heart knowledge His gifts are free some had skill given from God to be builders in the Arke notwithstanding they themselves perished in the waters You know Saul had a spirit of Government and Prophesy 〈◊〉 both for a time yet he was a wicked man The Philosophers of Athens were men of great learning but they were ignorant of Jesus Christ and those wise men of Greece accounted the Gospell foolishness Though the world accounted them wise men and cryed them up for men of eminent learning yet they were fooles in matters of Christ and eternall salvation There 's a vast difference between Parts and Graces God gives plentifully many times great parts where he gives not one dramme of saving grace How many know the misteries of nature and yet know not of the new nature Many are acquainted well with moral and intellectual virtues out of Aristotle and yet ignorant altogether of Theologicall graces such as are Faith Repoâ—tance Love Humility and the like Put then all these Reasons together Is Regeneration such a supernaturall work and is an unregenerate man in a state of Impurity Enmity blindness and deadness Doth Gods spirit work freely dispensing gifts and graces when he pleaseth being a most free agent tyed to none then my Assertion will prove it self That many Learned men are ignorant of the great work of Regeneration This is hidden from the wise and learned of the world Now to conclude all with some usefull Application There are 4 Principal uses which I purpose to make of this Doctrine Use 1. For Exhortation viz. For Exhortation Information Examination Direction 1. Then here is an use of Exhortation And this I shall direct to two sorts of persons and so take in my whole Auditory viz. to Teachers and to Disciples my endeavour shall be with all plainness of speech to press your dutyes home to you and so to divide to every one their portion 1. To Teachers was Nicodemus a Doctor a profound Scholar 1 To Teachers and the cheif Rabbi amongst the Jewes and yet ignorant of Regeneration Then let me press two dutyes upon you that are Teachers of others In the First place let me beseech you all that are Teachers of others 1 Let Teachers goe to school to Christ that you would all goe to Schoole to Jesus Christ to learne this grand fundamentall Doctrine of Regeneration Of all others Ministers should be acquainted with this Doctrine of the new birth The maine end of the Ministry is to beget men a new unto God to convert souls unto Jesus Christ And he is the fittest to comfort others who himself hath been comforted with those things in particular which hee communicates unto the comfort of others Of all others Ministers should be men of knowledge Mal. 2. 7. An ignorant Minister is none of Gods making the lame and the blind may not be offered in Sacrifice Where God gives a calling he gives gifts and therefore a Teacher of others ought to have the tongue of the Learned Gualterus in locum Isa 50. 4. Blind guids are not of Gods approbation For if the blind lead the blind both must fall into the ditch It 's Gualters observation Admonemur non modo vulgus hominum verum etiam ipsos Bullingerus in locum Doctores propter ignorantiam atque inscitiam argui at que corripi debere And Bullinger gives an excellent note upon the place In Ecclesia nihil est melius utilius praestantius Doctoribus sive Pastoribus sideâ—ibus solide doctis Such then as are unskilfull and ignorant of â—â— this soul trade are unfit for a Ministeriall imployment and it 's high time to give a vomit to all such who make the sacrifice of God to be abhorr'd Noâ— we are to distinguish of a twofold knowledge of Regeneration Theoreticall and Experimentall A Theoretical knowledge is when a man is convinced by argument study of Scripture that there is a necessity of Regeneration but this Theoreticall knowledge is not like Aarons oyle that descended from the head to other parts it only lodgeth in the brain A naturall mâ—n its possible may preach for it discourse of it by strength of parts reading and study Nicodemus came not
but is ordered and disposed by this Omnipotent and overruling Providence The Providence in generall ad rerum usque minima perting it Every creature how mean so ever is under a Providence But in a more especiall and peculiar manner the sonnes and daughters of God by grace and Adoption the Family of the first born which as in the Text are described to be those Whose hearts are uprigh before God these I say are under a choice distinguishing Providence From the wordâ— thus divided and expounded I collect two points of Doctrine the first whereof I propound thus That there is a Providence of God which extends it selfe to the Doct. 1 ordering and governing of all the creatures throughout the whole world The other Doctrine which chiefly I shall insist on is this That there is a speciall distinguishing Providence which in a Doct. 2 peculiar manner manifests it selfe for the benefit of the upright even all the children of God I resume the Inlargement of the first Doctrine and will dispose of my method of handling it on this wise Method of handling the Doctrine 1. By proving the truth of the point 2. By making inquiry into the Nature of Providence what it is and how it discovers it selfe in it's various operations In the 3. place I shall make some profitable improvement of the Doctrine of Providence as reducible unto poynt of practice Now first I am to prove that there is a Providence I purposely 1. That there is a Providence wave all Heathenish names of Fortune Fatall necessity Augurium Lucky starres Lucky Birds c. Which are so far to be detested as not once to be named amongst Christians * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer doubtlesse implyed a Providence by a golden chaine hanging down from heaven †Quicquid patimur morâ—ale geniâ—â— Quicquid faâ—â—mus venit ex alto Sen. Trag. Oâ—dip 1. Proved by Scripture Seneca acknowledgeth more plainely a Providence in that he saith What ever we do or suffer comes from above But I know no Necessity of going to the Philistines to whet my sword or speare I shall according to Naomies counsell to Ruth though in another case not be found gleaning in another field but that of Scripture and Reason by help whereof I shall endeavour the proofe of what I have asserted from the Text. 1. I repaire unto Scripture Testimony and that is instar omnium And because the heape is so great I shall gather sparingly some only amongst many which are the most pregnant and apposite Proofes viz. From the testimony of Job David Solomon Christ and the Apostle Paul and in the mouth of two or three witnesses the truth will be established Le ts consider the Testimony of Joh His eyes saith he are Job 24. 21. Job 10. 12. upon the waies of man and he seeth all his goings Thy visitation saith he hath preserved my Spirit And to the Testimony of Job wee 'l adde David who plainly sets forth Divine Providence when he saith that the Lord Covereth the heavens with clouds who prepareth raine for the earth which Psal 147. 8 9. maketh grasse to grow upon the mountaines He giveth to the Beast his food and to the young Ravens which cry To the same purpose he speaks in another Psalme wherein he extolls the righteousnesse of God Thy righteousnesse saith he is like the great Mountaines Psal 36. 6. thy Judgments are a great depth O Lord thou preservest Man and Beast Which scripture compared with * Discamus hoc exemplo recumbere in Dei providentiam c. Cal. in Gen. 8. 1. Gen. 8. 1. it will appeare how the mercy of God was extended to Man and Beast and likewise Jonah 4. 11. The multitude of Cattle were objects of Gods compassion towards Niniveh Further le ts take notice what attestation Solomon gives to the truth delivered The wise man assures us that the waies of man are before the eyes Prov. 5. 21. of the Lord and he ponâ—ereth all his goings And more fully he speaks Prov. 15. 3. of Providence both towards good and bad that the eyes of the Lord are in every place beholding the evill and the good This plainly declares that nothing can escape Gods Providence as an Excellent †Summa est nihil esse omnium quae in mundo fiant quod Providentiae divinae ambitu non comprehendatur Carthw in Locum Commentator observes Above all Testimonies Christ the truth and the life fully declares the government of Divine Providence He instanceth in Lillies the grasse of the field Mat. 6. 28. vers 30. In the Sparrowes the heires of our head Mat. 10. 29 30. And Christ drawes an Argument à minore ad majus wherefore if God so cloath the grasse of the field which to daie is and to morrow is cast into the oven shall he not much more cloath you O yee of little faith And the Apostles of Christ confirme the truth of him their Master For Paul preaching at Athens plainly prooves that God gives Mat. 6. 30. to all liâ—e and breath and all things And he quotes Aratus the Poet Act. 17. 22. For in him we live and moove and have our being Follow the same Apostle in his Epistle to the Romans For of him and through him vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aratus Rom. 11. 36. Eph. 4. 11. Heb. 1. 3. 1. Cor. 12. 6 and to him are all things Likewise in the Ephesians we read that God worketh all things after the counsell of his own will and to the Hebrewes he declares that all things were upheld by the word of hiâ— power i. e. the power of Christ It is God that moâ—eth all in all Having thus by severall Scripture Testimonies given abundant proofe of the Doctrine I now come to the Confirmation of the Doctrine by evidence of Reason Amongst many that might be alleadged I l'e fix upon six Reasons which are as so many Demonstrative Arguments drawn à fortiori for the further clearing the truth of our assertion delivered 2. Confirmed by evidence of Reason 1. The first reason shall be drawn from the order and harmony R. 1. Drawn from the Order and Harmony amongst creatures amongst creatures In the Nature of things there 's an order disposition succession conservation and propagation of each species Fire and water would consume each other if they were not hindred by Providence God is a God of order and preserves all things in order He made all things in order number and measure He sets bounds to the Sea Hitherto shalt thou go and no further Were it not for a supreame overruling Providence the Sea would break out and drown the whole world Now this order must proceed from an ordaining cause which ordereth and disposeth of all things and this is God He telleth the number of the starres c. Psal 147. 4. 2. We proove a Providence from the Provision
Carthw Catech. Church of a more narrow compasse is such a particular Church or Parrish that dwelling in one place may conveniently at one time be taught by the mouth of one Minister Now both for the Church in generall and for the particular Church especially wherein we live we ought to pray and make frequent supplications to the Throne of grace For the whole body of Christ i. e. the universall Church we must pray for the Nationall Church wherein we live under the visible Ministry and dispensation of visible Ordinances and where there are visible Professours We may not straighten our prayers nor confine the Church of Christ as the Donatists did of old only to a narrow compasse in Africa Although in a true Church where are true Ministers true Sacraments and God hath blest the Ministry with converting of Soules yet there may be many rotten professours many formalists many hypocrites yet we must labour to reforme what we can and pray incessantly for amendment of what is amisse but we may not seperate from a true Church We must separate from Heathens and from Antichrist We are to come out from amongst them but we may not gather Churches out of Churches that were to make a schisme between the members amongst themselves and to subdivide the body of Christ and make a separation where we ought to endeavour an union 4. What is meant by establishing Jerusalem a praise in the earth Q. 4 To make the Church a praise is all one as Calvin observes Ans as to make it glorious for that the Lords remembrancers must pray that Jerusalem may be the subject and matter of praise that Christ may rule and settle his Ordinances there fill it with knowledge make it eminent for graces that as vers 1. The righteousnesse thereof may go forth as brightnesse and the salvation thereof as a lamp that burneth Then may Jerusalem be said to be a praise in the earth But of this more largely in the application To summe up all Though principally this charge is given to Ministers yet in a larger sence I shall take it according to the judgment of good Expositors as taking in Ministers and people both injoyning to both the duty of remembring the Church of God before the Throne of grace And in an especiall manner though the Universall Church must be remembred the Particular Church or Nationall Church wherein we live must be remembred And this remembrance must be a fervent incessant and diligent remembrance till the Lord be pleased to settle it as a naile in a sure place and bring forth the top stone of Jerusalem with acclamations crying Grace grace unto it This concernes Zach. 3. 7. us all both Ministers and people We must all pray for the establishment of Jerusalem a praise in the earth Which words thus opened containe one Principall Doctrine which in it's latitude and compasse takes in the whole sence of the words That it is the obliged duty of all the Children of God to he earnest Doct. 1 and assiduous suitors at the Throne of grace in the behalfe of the Church of God More briefly We should all as one man continue praying to God that he would establish Jerusalem a praise in the earth 1. In unfolding of this point my method shall be Method 1. To illustrate the truth propounded by parallel examples 2. To prove it by variety of precepts inculcating so great a duty 3. To confirme it by strength of Reasons And 4. To conclude all with some usefull Application 1. For the resuming of what I first propounded time would 1. The Doctrine illustrated by Examples faile me to enlarge my selfe in so great a cloud of witnesses Some of the chiefe I 'le mention and leave the rest to be supplyed in your serious meditations How earnest was Moses for Israel the people where God was named above all the people of the earth When Amaleck was fighting against Israel Moses his hands were lifted up and Israel returned Conquerours when God threatned the utter ruine of that people and offered to make Moses a greater Nation than they O how zealous was Moses in their behalfe Moses besought the Lord his God and said Lord why doth thy Exod. 32. 11 12. wrath waxe hot against thy people which thou hast brought forth out of the Land of Egypt with great power and à mighty hand Wherefore should the Egyptians speak and say For mischiefe did he bring them out to slay them in the Mountaines and to consume them from the face of the earth Turne from thy fierce wrath and repent of this evill against thy people c. So Numb 14. 18 19. The Lord is long-suffering and of great mercy forgiving iniquity c. Pardon I beseech thee the iniquity of this people according unto the greatnesse of thy mercy and as thou hast forgiven this people from Egypt even untill now Psalm 106. vers 23. Therefore he said he would destroy them had not Moses his chosen stood before him in the breach to turne away his wrath lest he should destroy them To Moses I 'le adde Samuel as he himselfe was a Son of prayer so he was a praying man 1 Sam. 7. vers 9. He cryed unto the Lord for Israel and the Lord heard him 1 Sam. 12. 23. Moreover as for me God forbid that I should sinne against the Lord in ceasing to pray for you but I will teach you the good and the right way Moses and Samuel have Characters of honour put upon them for praying persons Jer. 15. 1. Moses Aaron â—nd Samuel are alâ— three joyn'd together And Psal 99. vers 6. Moses and Aaron among his Priests and Samuel among them that call upon his Name These were noted for choice Intercessours with God So likewise David was a man made up of affections towards the Church of God Psal 14. 7. O that the Salvation of Israel were come out of Sion when the Lord bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Psal 137. 5. If I forget thee O Jerusalem let my hand forget her cunning Psal 51. 18. Do good in thy good pleasure unto Sion build thou the walâ—s of Jerusalem Psal 25. 26. Redeem Israel O God out of all his troubles How doth Daniel urge the most prevailing arguments in the behalfe of Jerusalem Dan. 9. 18 19. O my God incline thine eare and heare open thine eyes and behold our desolations and the City which is called by thy name c. O Lord heare O God forgive O Lord hearken and do deferre not for thine owne sake O my God for thy City and thy people are called by thy name I might instance in Isaiah Jeremiah Ezekiel Ezra and Nehemiah who all were much upon their knees for the publick and made the very burthen of their prayers as it were versus intercalaris frequently repeated the establishment of Jerusalem upon the sure basis of truth and peace If we passe from the old
Perkins of three things 1. The nature of Man 2. The faculties of Nature 3. And corruption of both Now this distinction must be without seperation of nature from faculties or of corruption from either so as we may say truly that the nature and powers of the soule are corrupted Now this corruption consists 1. In the depravation of Gods image man was created after Gods image but by reason of sin he hath defaced the same 2. In a pronenesse to all wickednesse so that the nature of man is evill continually and the seeds of all rebellion are sowne in the corrupt nature of mankind wherefore the Lord threatens That Gen. 6. 3. his spirit should no longer strive with man for that he is but flesh i. e. he is become corrupted he hath fallen from his Creator and become fleshly and sinfull what this flesh is the Apostle tells Rom. 7. 18. Gal. 6. 8. Eph. 2. 3. 2. In the next place we are to inquire what 's meant by affections Q 2. What 's meant by Affections and lusts and lust's Ans By affections we are to understand inordinate affections which beare sway in carnall men their affections are out of order irregular immoderate and they are set upon the wrong object they love where they should hate and hate where they should love Anger is sometimes an inordinate affection and it bared sway in Cain against Abell Envy is sometime an inordinate affection and it prevailed in Saul against David Sorrow is sometimes immoderate and inordinate in Ahab when he could not get Naboths Vineyard he was heavy and displeased 1 King 21. 4. Love was an inordinate affection in the men of the last times Lovers of pleasures more then lovers of God 2 Tim. 3. 4. 2. By Lusts we are to understand inordinate and insatiable desires after the things of the world as Riches Honours Pleasures of this sort of inordinate affections are coveteousnesse pride gluttony c. 3. In the third place what 's meant by crucifying the flesh with Q. 3. What 's meant by crucifying the flesh c. its affections and lusts Ans For answer hereunto we are to distinguish of crucifying either as the action of Christ or as the action of a Christian 1. Le ts consider Crucifixion as the action of Christ and this 1. Crucifixion as the Action of Christ consists in three particulars 1. Upon the Crosse Christ stood in our Roome and bared the burthen of our sinnes and made an expiation for them in this respect we are said to be crucified with him Gal. 2. 20. 2. The second is in us when Christ conveyes the vertue of his death in us to cause the death of sinne when Christ gives us his spirit to mortify the deeds of the body Rom. 8. 13. 3. The third is in Baptisme whereby Christ sealed the two former to them that believe Rom. 6. 3 6. 2. Le ts consider crucifixon as the Action of a Christian and 2. Crucifixion as the Action of a Christian this consists in the imitation of Christ crucified after this manner Christ was attached apprehended and brought into the presence of Pilate so must we bring our selves into the presence of God Christ was arraigned at the Tribunall of Pilate so must we arraigne our selves at the barre of Christs judgment seate Christ was indited and accused so must we indite and accuse our selves Christ was condemned so must we condemne and judge our selves after sentence past there followed execution Christ was crucified so must we proceed to the execution of our sinnes and corruptions We must labour to be the death of every sinne to give every lust a mortifying blow we must not spare any Ruling sinne that was Sauls sinne in sparing Agag but we must destroy all both great and small we must not only mourne for sin but hate it not only hate it but endeavour the destruction of it But the further Inlargement of these things I shall leave to the use of Examination 4. In the fourth place it remaines that I prove the assertion 4. The Doctrine proved that those that are Christs are such crucified persons St Paul thus professeth of himselfe That he was crucified with Christ But I will prove the point by reason 1. Because the flesh is enmity against God Rom. 8. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. 1. The fleshly mind is enmity against God and naturall men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 10. Now flesh and blood corrupt nature unregeneracy the old man cannot enter into the Kingdome of God To be carnally minded is death Rom. 8. 6. and such cannâ—t please God Rom. 8. 8. now we may not spare Gods enemies The Children of Babylon were to be dasht in peices Amaleck was to be utterly overthrowne these were Gods enemies Likewise the affections and lusts of the flesh are Gods enemies these must be slaine these must be crucified 2. Because Christians ought to be conformable unto Christs R. 2. Christians ought to be conformable unto Christs death death Phil. 2. 10. Rom. 6. 5 6. As Christ died for our sinnes so we must be a mortifying of sinne sinne must not be suffered to live we are in this world in a dying condition we must never give over fighting till we returne away conquerors though we sinne as long as we be in this world and have flesh as well as spirit yet we must never give over striving for mastery over the flesh 3. God will have us exercised in a continuall warfare and R. 3. God will have us exercised in continuall warfare combat against the flesh it 's an inbred enemy and it hath many lurking holes many Apologies many pretences we must be continually resisting the flesh even unto blood striving against sinne Heb. 12. 4. Here only a deadly Feud is lawfull This must be transmitted from Generation to Generation sinne must be crucified Rom. 6. 6. Sinne must be subdued Mich. 7. 18 19. And above all sinnes we had need fight most violently against fleshly lusts they being grand enemies unto the soule 1 Pet. 2. 11. 'T is true the Canaanite will be in the Land sinne will be in our mortall bodies whilst we be in this world but we must never let it reigne never suffer it to have any peace never give it quarter but be continually resisting of and fighting against it Now to apply what hath been said particularly to every ones Applicat Conscience here are six Uses to be made 1. Information 2. Reprehension 3. Exhortation 4. Examination 5. Direction And 6. Consolation 1. For Information and that in two particulars Vse 1. For Information First Hereby we are informed what a carnall man is namely one that is carried away with some inordinate affections or some inordinate lust Herod did many good things as the Text saith he heard John Baptist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweetly yet he was but a carnall man Joh. 6. 20. for he was possest with
an inordinate love of his Brother Philips wife Saul slew many of the Amalekites but he was but a carnall man he obeyed the commandment of God too halves He was partiall in his obedience Judas was a disciple of Christ yet but a carnall man he was carried away with an inordinate lust of covetousnesse he was a Theefe and carried the bagge Joh. 12. 6. 2. Hereby we are informed what a spirituall man is he is one that crucifieth his lusts hee 's a man crucified unto the world and the world unto him hee 's a wrastler and a warrior against flesh and blood even against corruptions he makes it his businesse to give a deadly blow to them all 2. The second Use is for Reproofe of severall sorts of persons Vse 2. For Reproofe 1. It Reproves those common sort of Protestants who would be accounted Christians and Protestants but there 's no change at all wrought in their hearts nor in their lives they professe themselves Christians but they live without Christ they know not what Regeneration Adoption the new Creature meanes The old sent still remaines in them they are covetous worldly minded Sabbath-breakers swearers c. And yet these would go under the name of Christians but where 's the crucifying of the flesh where 's the mortifying of their lusts the want whereof evidently proves them to be only nominall not reall Christians 2. This Doctrine reproves such in whom there is some beginning of a change but it 's but partiall it 's not a thorough change some sinnes they leave which are most crosse to their profit and reputation but others they hugge and foster some sweet sinne some antient pleasant customary sin they will not forgoe a beloved bosome sinne they will not crucify they would have a dispensation in this with Naaman and would be faine pardoned in that but these fosterings of a darling sinne shew the heart to be rotten David profest his uprightnesse by keeping himselfe from his own iniquity Psal 18. 23. Right eyes ought to be pluckt out and right hands cut off 3. This reproves those that love not to heare their sinnes reproved if a preacher touch them to the quick and tell them of coâ—senage in the trade double dealing equivocation c. and shew them the evill of their worldly mindednesse pride and vaine glory c. They cannot abide such plaine dealing but account of such a plain dealing Preacher as Ahab accounted of Michaiah a great enemy and as the Apostle Paul himselfe was accounted an enemy because he told them the truth 3. The third Use is for Exhortation to presse home the duties Vse 3. For Exhortation of the Text to set upon this great work of crucifying the flesh let the proud man labour to crucify his pride the voluptuous man his pleasures the worldly man his covetousnesse the cholerick man his anger here 's a great work indeed it cannot be done easily There 's required sweat and blood there 's much diligence A Christian must be in fastings and watchings often often tugging hard at the oare often in prayer and wrastling with God It 's a greater victory for a man to conquer his pride anger earthly mindednesse c Then to take a City by storme Prov. 16. 32. I will cast in further two or three Considerations to move us to this duty impartially 1. Consider execution of justice upon Gods enemies is acceptable Consid 1. Execution of justice is acceptable unto God unto him after Achan was stoned the vally of Achor was a dore of hope Hos 2. 14. The workes of the flesh are enemies to God and must be destroyed impartially 2. If we be not the death of sinne it will be the death of us Consid 2. If we kill not sin it will kill us it will bring eternall death shall not we rather kill then be killed rather slay sinne and destroy it then let it slay and destroy us Every sinne is destructive to the soule there 's a pit of destruction whereinto sinners fall Psal 55. 23. 3. Of all sinnes those that are most pleasing to flesh and blood Consid 3. c. delightfull sinnes those are most pernicious and destructive to the soule Immoderate mirth and jollity at Ammons Feast were the harbingers of his ruine when his heart was merry with wine then was he slaine Le ts then every one beware of the Syren songs of the flesh let us not hearken to them least we be inchanted therewith to our utter destruction But I proceed to a fourth Use for Examination Here 's the Vse 4. For Examinat grand Question to be put home unto us all whether we are such persons that have Crucified the flesh with its affections and lusts Ans For Answer hereunto by way of Character I le set down the Properties of a crucified person 1. A crucified person hath his affections crucified to the deeds 1. Crucifixion of the affections of the flesh hee 's none of those of whom the Apostle speaks Rom. 8. 5. who mind the things of the flesh The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now a crucified person doth not rellish nor savour fleshly things his love desires hopes Joyes are not fixt upon carnall sensuall pleasures what a wonderfull change is here wrought when as in the state of unregeneracy carnall lusts sensuall pleasures took up a mans joy desire and delight his discourses heart pleasure and all These were carried downe with this stream but after God had broke in upon the heart and renewed the mind and sanctified the affections the man becomes another manner of man what he formerly lov'd now he hates what he formerly most rejoyced in are now his greatest burthens and causes of sorrow and what 's the reason Because he is a mortified person he hath mortified his members as the Apostle speaks Col. 3. 5. and not only particular members but the whole body likewise even the deeds of the body Rom. 8. 13. 2. A crucified person hath a quickning vertue from Christ 2. There 's quickning vertue from Christ to bring forth the fruits of the spirit as love joy peace long-suffering gentlenesse goodnesse c. Gal. 5. 22. A crucified person is dead and alive i. e. dead to the workes of the flesh and alive to the fruits of the spirit By vertue of Christs death sinne is mortified and by vertue of his resurrection we are raised up to newnesse of life 3. A crucified person is weary of the world The world is a 3. A crucified man is weary of the world burthen to him and what 's the Reason but because the love of the world is enmity against God A man upon the crosse O what paines doth he endure his heart hankers not after honours pleasures pompe and vanities hereupon the Apostle glorieth upon the crosse of Christ By whom saith he the world is crucified unto me and I unto the world Gal. 6. 14. But with a caution you must
only yet by a Synecdoche totius comprehends the whole man so that the understanding will affections and heart all must be renewed changed and regenerated The reason which judicious Mr Calvin gives is very apposite Calv. in loc to our purpose Quandoquidem mente corde alieni sumus à Dei Justitiâ Estius gives a good Note Studeto quotidianae renovationis Estius in loc mentis vestrae per mortificationem malorum affectum cupiditatum To him I l'e only adde the exposition of Oecumenius Oecumenius in loc on the place Qâ—ia homo cum quispiam est non potest non peccare ideo semper renova te ipsum inquit per poenitentiam The result of all is this that in transformation and renovation no new substance is added to the regenerate man but only new spirituall Qualities are infused into him The Faculties of heart and life are all put into a new frame I acquiesce in the Apostles exposition being instar omnium 1 Thes 5. 23. And the very God of peace sanctify you wholly and I pray God your whole spirit and soule and body be preserved blamelesse unto the coming of our Lord Jesus Christ 3. I proceed in the third place to make good the proofe of the 3. The Doctrine prooved Doctrine That every really converted person is transformed and changed in the renovation of his mind This I shall endeavour to proove by Scripture and Reason 1. For Scripture proofe the Apostles Exhortation is Eph. 4. 23. 1. Prooved by Scripture And be renewed in the spirit of your mind The same Apostle professeth 2 Cor. 4. 16. Though our outward man perish yet the inward man is renewed day by day This is the Laver of Regeneration mentioned Tit. 2. 5. It is the washing of the Ethiopian and the cleansing of the Leopards spots Of this the Apostle James speaks Jam. 4. 8. Cleanse your hands yee sinners and purify your hearts yee double minded And what their happy change is the Apostle mentions 1 Cor. 6. 11. And such were some of you But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the spirit of our God 2. Prooved confirmed by Scripture Reas 1. This change is wrought only by the Power of God 2. For fuller Proofe and Confirmation by Evidence of Reason Amongst others some Reasons may be these Especially 1. Every Converted person is changed and renewed in his mind by vertue of the power and irresistable operation of the spirit of God which bloweth where and when it listeth and when it worketh none can hinder It was Gods spirit that breathed upon those dry bones mentioned by the Prophet Ezekiel chap. 37. That had sinewes flesh and life given them So in our Regeneration it 's Gods spirit that breatheth life into us and quickeneth us Who were dead in trespasses and sinnes So saith the Apostle You hath he quickned who were dead in trespasses and sinnes And Rom. 8. 13. Eph. 1. 2. If yee live after the flesh yee shall dye but if yee through the spirit do mortify the deeds of the body yee shall live This the Apostle further expresseth 1 Cor. 6. 11. And such were some of you but yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the spirit of our God 2. The Word of God is an Instrumentall meanes to work Reas 2. The Word is an Instrumentall means of Renovation this Change It 's an immortall seed 1 Pet. 1. 18. It 's the arme of the Lord Isai 53. 1. The power of God unto Salvation Rom. 1. 16. 3. Without this Renovation and change there can be no Salvation For whoever hath Interest in Christ is a new Creature 2 Cor. 5. 17. Whoever comes to Heaven must be borne againe R. 3. Without Renovation there can be no Salvation Joh. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He must be borne from above whoever is saved hath put off the old Adam and put on the new he is cut off the old stock i. e. the old Adam and implanted in the new Adam But before I come to Application I l'e lay down a few Cautions 1. We must know that every by Nature is blind and ignorant Caut. 1. We must know that every man is blind by nature of God Eph. 4. 8. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Even the mind the noblest part is depraved with ignorance vanity unbeliefe doubtings and errours 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Col. 1. 21. And you that were sometimes alienated and enemies in your mind by wicked workes yet now hath he reconciled The state of unregeneracy Eph. 5. 8. is a state of darknesse even darknesse in the abstract Cau. 2. This work of Illumination is not attained by mans Industry 2. That this great work of Illumination the opening of the eyes is not attained by the studies and endeavours of mans industry This is the work of the great God to bring a soule from darknesse to light from the power of Satan unto God Phil. 2. 13. For it is God which worketh in you both to will and to do of his good pleasure Caut. 3. The best of believers are but sanctified and renewed in part 3. The best of Believers are but sanctified and renewed in part still there is some blindnesse some ignorance in the best This imperfection Paul himselfe although the chiefest of the Apostles acknowledgeth Phil. 3. 12. Not as though I had already attained either were already perfect but I follow after if I may apprehend that for which I also am apprehended of Christ Jesus 1 Cor. 13. 9. For we know in part and we prophecy in part These Cautions premised I proceed to particular Application of all For Application I shall fix on foure Uses Applicat 1. For Information 2. For Examination 3. For Exhortation And 4. For Consolation 1. For Information Be informed of the miserable condition Vse 1. For Information of all unconverted Persons and they are such as are not transformed in the Renovation of their mind Some there are that lye in darknesse even are darknesse it selfe as Eph. 5. 8. For yee were sometimes darknesse but now are yee light in the Lord walk as children of light These neither perceive nor receive the things of God 1 Cor. 2. 14. The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Now let none think that Ignorance will excuse them The wise man tells us without knowledge the heart is not good Others there are who