redde Sea deuoured them vp When the people of Israel would not bee reformed but Ierusalem was so abominable as she did iustifie Sodome hee that bare with them forty yeeres and sent all his seruants the Prophets vnto them at the last sware they should not enter into his rest and was so obstinate against them that if Moses and Samuel had stood before him to craue pardon yet would he not be intreated What shall bee done saith Christ to those Husbandmen that abused Gods Sonne and Seruants sent vnto them themselues gaue iudgement and themselues endured the execution of the Sentence He will cruelly destroy them and let out his Vineyard vnto others And what shall become of the Figtree if digged round about and dounged it still keepe the ground barren it must bee hewen downe and cast into the fire What became of this and the rest of these Asian Churches who did not grow in righteousnesse as they did in riches Though now he stood at their doore and knocked yet in the ende hee left them and gaue them ouer to Turkish slauerie Oh how then shall we escape if we neglect so great Saluation To conclude therefore this point I beseech you be not too bold with Christ if he haue stood long at the doore of thine heart and by his word and motions of his Spirit shewed thee thy sinnes and mooued thee to repentance and thou hast made light thereof Oh tremble and quake for feare that these knocking 's motions should cease and thou neuer any more haue any sparke of remorse or godly sorrow vnto repentance but thou become hardned in sinne and thy conscience become cauterized or seared as with an hot Iron vnto destruction Yea if this day thou hearest the voyce of Christ and sensibly perceiuest Christs spirit moouing thee to repentance giue eare to that Voyce entertaine those Motions and at the last open vnto Christ and let him stand no longer And so much concerning the first Praedicate The second Praedicate declareth the place where Christ standeth Viz. at the doore whereby the heart of man is vnderstood according to that of the Psalmist Lift vp your heads O ye gates and be ye lift vp ye euerlasting doores and the King of glory shal come in so then to open the doores of our Cities and to defend the Gospell to open the doores of our Temples and to preach the Gospel to open the doores of our houses to entertaine the Bible and reade the Gospel Yea to open the doores of our lippes and to confesse the Gospel the opening of all these doores is nothing worth vnlesse we open the doores of our hearts vnto Christ and the Gospel to loue and beleeue in him and therefore the Apostle did bowe his knees vnto God most earnestly begging of God that the Ephesians might haue grace to open the doores of their hearts that Christ might dwell in them by faith Here then we are all of vs taught if we will haue any benefite from those sweet and comfortable promises following to open the doores of our hearts vnto Christ But some man may say there is no man that hath not learned this lesson who will not bidde him welcome and be glad to entertaine him and seeke for saluation onely by him Alas alas my brethren thousands there are that in this waighty case deceiue themselues for the heart of man is deceitfull aboue al things there are many that thinke their harts are marueilously affectioned vnto Christ yea and perswade themselues they haue Christ sure in their hearts that they are euen hugged in his armes and shall bee saued by him aswell as the best who neuer so much as truely knew Christ or tasted of him and are furthest off from being saued by him one would not thinke there could be such deceitfulnesse in mans heart that when hee thinketh himselfe most sure hee should bee most deceiued but the estate of this people doeth witnesse no lesse for they had many good things in them as they professed Christ had the knowledge of his will and were partakers of the Signes and Seales of the Couenant of Grace and thought themselues rich and to haue neede of nothing when as in truth they were wretched and miserable and blind and poore and naked and the neerest that Christ was vnto them he stoode at the doore and truely if there were a due triall and examination I feare most mens Conuersion would prooue but Copper not able to abide the touchstone and if they were weighed in the ballance of of the sanctuarie Balthasars Embleme may bee written in their foreheads Thou hast beene weighed in the ballance and art found too light Yea many that thinke they haue opened vnto Christ haue beene as churlish as Nabal vnto him and as vnkind as the Bethlehemites hauing no roome in the Innes of their hearts for him Indeede whilest the word is Preaching and Christ calling and knocking they seeme to bee mooued will receiue the word with ioy and with Agrippa bee almost perswaded to open and with Herod peepe out at the wicket but no sooner Sermon done but their ioy vanisheth and by one predominant sinne or other they shut the doore and bolt it fast against Christ It will bee very necessarie to search how or by what meanes we may vndoubtedly know whether we haue effectually opened vnto Christ or no. And by these two things we shall know First hee commeth like a strong and mightie man and therefore if thou hast opened vnto him he hath bound Sathan spoyled his house dispossessed sinne and abandoned death and hell Secondly hee commeth as a King of glorious estate and bringeth his traine with him euen all the graces and fruites of his blessed spirit whereof Saint Iohn saith Hereby we know that he abideth in vs euen by that spirit which he hath giuen vs. Now then by these things trie and Examine thy selfe as in the presence of God How standest thou affected Doest thou hate those euill things which thou hast loued Dost thou loathe thy former vncleane conuersation And abhorre thine old sinnes Dost thou euery day striue to be more righteous and lesse sinfull Defying the garment spotted with the flesh and auoyding all appearance of euill Endeauouring and praying for strength to walke in all the ordinances and commandements of God And for all the world would not be in thy former prophane condition of life Doeth thy soule abound with spirituall ioy peace humilitie patience brotherly kindnesse and loue is thine heart enflamed with the zeale of the glory of God and hast thou a burning desire that the name and glorious Gospel of Christ may bee magnified And doeth it grieue and vexe thee when Gods glory is troden downe his holy trueth despised and his deare Church goes to ruine If these things bee in thee in trueth though but in
THE CONVERTS HAPPINES A COMFORTABLE SERMON Preached at S. MARIES SPITTLE in LONDON in Easter-weeke the 19. April 1609. By THOMAS IACKSON Bachelour of Diuinitie and Preacher of Gods word at Wye in KENT AVGVST IN PSAL. 30. Esto domus eius erit domus tua habitet in te tu habitabis in eo si eum exceperis in hoc saeculo ille post hoc saeculum te recipiet LONDON Printed by IOHN WINDET for Clement Knight and are to bee sold at his Shop in Pauls Church-yard at the Signe of the holy Lambe 1609. A Logicall Analysis of the Text together with a Generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the chiefe pointes handled in a Sermon on REVELATION 3. 20. This verse containeth two parts viz. 1. A Proposition Behold I stand at the doore and knocke Where note 1. A watchword prefixed Behold which hath a twofold vse viz. 1. For demonstration of a thing certaine 2. To procure Attention to a thing of waight and that chiefely in two cases viz. 1. In case of wonder Fol. 9. 2. In the case of ioy Fol. 10. 2. The Proposition it selfe I stand at the doore and knocke which â—â—th two parts viz. 1. The subiect I which noteth vnto vs. 1. His loue that vouchsafeth to stand and knocke amplified by three Consideration viz. 1. His all sufficiencie Fol. 11. 2. Our indignitie Fol. 12. 3. His importunitie Fol. 12. 2. Our vnkindnesse not to open vnto him but let him stand Fol 13. 2. The Predicate which is threefold viz. 1. His gesture stand which signifieth 1. His readinesse to enter he neither siâ—teth lieth nor walketh a looâ—e but standeth at Fol. 15. 2. His patience he goeth not away but standeth waiting our opening Fol. 16. 3. His obseruance of our vnkindnesse in not opening I haue stood Fol. 18. 2. The place where at the doore where is shewed how by two things vâ—e may know whether we haue opened vnto Câ—rist or no. viz. 1. He commeth as a stronge armed man and doeth banish Sathan Sinne Death and Hell Fol. 23 2. As a King of glory with his traine of spirituall graces Fol. 23. 3. His action there he knocketh which he doth foure wâ—â—â— viz. 1. By the ministerie of his word Fol. 25. Application hereof to England and London Fol. 29 2. By his Mercies Fol. 26. Application hereof to England and London Fol. 29 3. By his Corrections Fol. 27. Application hereof to England and London Fol. 29 4. By his Spirit Fol. 28. Application hereof to England and London Fol. 29 2. Promises If any man heare my voice and open the doore I will come in vnto him and Supp with him and he with me where note 1. The generalitie of them if any man Fol. 37. 2. The promises where note 1. The Conditions which are two viz. 1. To heare his voice whereunto bree things are principally required vâ—z 1. Preparation before we heare Fol. 40. 2. Attention in hearing Fol. 40. 3. Meditation when we haue heard Fol. 41. 2. To open the doore where three â—uestions are resolued viz. 1. Propounded by the Atheist viz. What neede I to open Fol. 43 2. By the Papist viz. Is it in mans power to open Fol. 44. 3. By the Protestant By what meanes is the heart opened Fol. 45. 2. The promises themselues which are two viz. 1. Of cohabitation I will come in vâ—to him where are noted as effectuall motiues to â—pen viz. 1. That he is a liberall rewarder of them that open vnto him Fol. 47. 2. Being once entred he is a comfortable and inseparable companion Fol. 48. 2. Of mutuall Communion signified by a Feast which is twofold viz. 1. The sinners feasting of Christ I will Suppe with him who serueth in these three dishes viz. 1. Sinne. Fol. 50. 2. Sorrow for sinne Fol. 50. 3. Miserie the effect of sinne Fol. 51. 2. Christs feasting of a sinner and he with me who serueth in other three dishes viz. 1. Righteousnesse 1. Actiue instead of 2. Passiue sinnes of 1. Omission Fol. 52. 2. Commission 2. Ioy instead of sorrow Fol. 52. 3. Felicitie instead of miserie Fol. 53. THE CONVERTS HAPPINES THE TEXT REVELATION 3. 20. Behold I stand at the doore and knocke if any man heare my voice and open the doore I will come in vnto him and will Sup with him and he with me IT is a true saying Right Honourable Right Worshipfull and dearely beloued Men Brethren and Fathers That Gods Schoole is more of affection then vnderstanding both Lessons are very needfull and very profitable for the Lord Iesus is at hand in flaming fire to render vengeance to them that know him not and not farre from my Text hee threatneth with detestation to reiect his Church because shee loued him not Both these therefore as a paire of Turtle Doues ought to bee sacrificed vnto God for to know and vnderstand much without zeale and deuotion is but Painted hypocrisie and to bee zealous and deuoute without knowledge and vnderstanding is but blind singularitie But in these dayes the second Lesson is more needfull to be taught and vrged because as Christ prophesied the loue of many is growen cold yea if there bee some that haue much zeale and litle knowledge there are many that haue much knowledge and little or no zeale long peace and tranquilitie seconded with wonderfull wealth and dignitie hauing lulled most men and women into a spirituall slumber in the Cradle of carnall securitie Giue me leaue then in your wonted Christian patience hauing not long since in publike and solemne place by Doctrine informed your minds and vnderstandings in the knowledge of your dueties Now by word of Exhortation to put heate and life into your affections and deuotion for the practise of your dueties For which purpose I haue chosen this excellent portion of Scripture to intreate of wherein Saint Iohn by the direction of Gods holy spirit doth Graphically describe the heauenly happinesse of a Conuert soule First before her conuersion in that her Sauiour vouchsafeth as it were bare headed at the doore of her heart to intreate her Conuersion and to stand with much patience waiting when shee will open vnto him Secondly in the meanes which he vseth for her Conuersion which are louingly to call vnto her and friendly to knocke at her doore Lastly in the benefits of her Conuersion which are his perpetuall dwelling and feasting with her Behold I stand at the doore and knocke Iohn the Disciple whom Iesus loued and who leaned on his Lords brest being first put into a vessell of scalding Oyle by Traian and afterwards For the word of God and for the witnessing of Iesus Christ being banished by Domitian into Patmos one of the Ilands called Cyclades or Sporades lying in the West part of Asia the lesse neere to the Churches to whom he writ and by the Egean Sea as Christ loued him when he was present with him in body so now no lesse doeth
punished Oh let vs beware Thus with Noahs Doue I haue long houered but now I haue recouered the Arke yea with the Arke I haue long floted but now am arriued on the mountaine of Armeniah and I hope not vnprofitably made way to the Scripture that I purpose to insist vpon for the more orderly handling whereof these partes are to be considered Viz. first a proposition in these words Behold I stand as the doore and knocke secondly promises in these words If any man heare my voyce and open the doore I wil come in vnto him and will suppe with him and he with me The proposition sheweth the great willingnes of Christ to a sinners conuersion the promises shew the endlesse happines of the sinner conuerted In the proposition two things are to be considered Viz. First the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preamble or note of regard wherewith it is fronted Behold Secondly the proposition it selfe and therein these two things are remarkable Viz. first the subiect which is Christ expressed by this pronoune I secondly the praedicate or what is pronounced of him and that is threefolde Viz. first his gesture how he behaueth himselfe I stand secondly the place where hee standeth at the doore thirdly what he doth standing at the doore and knocke In the promises two things are to be considered viz. first the conditions whereon and secondly the promises themselues what they are in the conditions two things are to be considered viz. first the generalitie and largenesse of them in these words of Proclamation if any man secondly the Conditions themselues which are two viz. first to heare his voyce secondly to open the doore The promises made vpon these conditions are two viz. first perpetuall abode I will come in vnto him secondly perpetuall reioycing together expressed by the Metaphor of feasting or banquetting which is twofold viz. first the Sinners feasting of Christ I will suppe with him and secondly Christs feasting of the Sinner and he with me The note of attention set at the doore of my Text doth knocke at the doores of your hearts for reuerent and christian attention to the handling of all these Partes And first let vs salute the Porter Behold This word hath principally a double vse First it is as a Demonstration vsed for the greater certaintie and assurance of a thing as a man is most certaine of that which he seeth therefore said the Disciples vnto Thomas We haue seene the Lord and he said Except I see in his hands the print of the nayles I will not beleeue Thus for greater certaintie and assurance of the Lords neere comming to Iudgement Saint Iude vseth this phrase of speech Behold he commeth with thousands of his Saints to giue iudgement against all men And Saint Iohn to like purpose hath the like phrase Behold hee commeth with cloudes viz. he commeth so certainely and is so neere that if you will but looke vp vnto the cloudes you may see him So to assure vs that this is no fable he saith here Behold I stand c. yea if we had but the eyes of Balaams Asse we might see him but if we had a true faith we would make no doubt of it for the assurance therof is greater then of sight or knowledge The second vse of this word is to procure attention to a thing spoken and to that purpose most familiar with the Prophets Christ and his Apostles Yea sildome doth this worde goe before to prepare the way but there followeth matter of exceeding weight and importance in the heele and that specially in a double Case First in matters of wonder the more to prouoke men to maruell this word is vsed So the Prophet Isay intreating of the rare and extraordinary strange and wonderfull maner of Christs Conception thus expresseth it Behold a Virgine shall conceaue and beare a Sonne Secondly in Case of gladnesse the more to prouoke men to reioycing this word is vsed as when Christ the Prince of peace and eternall glory should come into the Citie of Ierusalem to the great ioy of all such as receiued him the Euangelist cyting the words of the Prophet Zacharie sayeth Goe tell the daughter of Sion Behold thy King commeth vnto thee meeke and sitting on an Asse therefore reioyce greatly yea showt for ioy So here to assure vs that the matter here deliuered is no trifle but both cases concurring the more to prouoke vs both to wonder and reioyce he thus deliuereth it Behold I stand at the doore and knocke Yea there is not one word in this sentence but deserueth the stampe and impression of this Character vpon it Behold not a Seruant or Minister not a Prophet or an Apostle not a Saint or an Angell but Christ Iesus the Lord of life and glory himselfe If I had not come and spoken they had had no sinne Behold he neither sitteth nor walketh nor runneth but standeth as most desirous to enter and patiently expecteth the sinners leisure Behold hee standeth not in the Hall Parlour or Chamber places and roomes for friends and of comfort entertainement and content but at the doore in the open ayre a place for strangers and enemies where the head is filled with dew and the lockes defiled with the drops of the night Behold he standeth at the doore not mute still and silent but most friendly and louingly calleth and knocketh Yea behold all these together and as the Prophet saith it will make you euen showt for wonder and ioy Oh behold and consider what a matter of certaintie and importance to cause both wonder and ioy But I will not stand any longer at the doore of my Text. Entering in the first thing I meete withall is the subiect of this Proposition which in English is expressed and in the Greeke and Latine verbs implicitly included I stand viz. I that am all one with my Father I that am full of grace and trueth I that am the Lord of glory I that haue made all things I in whom the fulnesse of the Godhead dwelleth bodily I that for thee and thy saluation came downe from heauen tooke vpon mee the forme of a seruant and was obedient to the death of the Crosse I that haue all sufficiency in and of my selfe and desire to enter not for mine owne but thy good Oh open vnto me for I doe stand and knocke From whence two things are chiefly to be considered viz. First his great and incomprehensible louing kindnesse towards vs who will vouchsafe to come to our doore but much more to stand and knocke there which most fully appeareth from these three considerations viz. First his owne al-sufficiency in himselfe in that he standeth not in need of vs or any thing that we haue being the heire of all things equall with his Father and infinite with
whereof the holy Ghost pronounced Blessed are they that are called to the Lambes Supper these wordes of God are true Oh blessed then and an hundred times blessed are ye that are now called if ye come to this Supper wherefore I beseech you let vs dallie and excuse the matter no longer but this day that he knocketh let vs heare his voice and obey least deferring to repent he cease to knocke any longer and in stead of sealing vs vp vnto the day of redemption he seare vs with an hotte Iron to the day of destruction Oh therefore that I knew what to say or what to doe to obtaine this of you or rather of God for you Yea if vvith Salomon I might hane my wish I would neither desire of God long life nor riches nor any such earthly vanity but this onely needfull grace to my selfe and al that haue heard me this day that effectually opening the doores of our harts vnto Christ he might come in and sup with vs and we with him for euer To conclude this yeere is a great yeere of triall temptation especially to the poore and I beseech you that haue this worlds goods to heare and open vnto them when they call and knocke at your gates knowing that what yee giue to the poore seruants of Christ in his Name yee giue vnto him and hee will reward it Oh to giue liberally and chearefully to the poore is the gainefullest trade in the world for that is true of this kinde of pietie which Saint Paul speaketh of godlinesse in generall it is profitable vnto all things hauing the promise of this life and of that which is to come it is both our iourneying prouision in this our wearisome Pilgrimage in earth and a neuer fayling treasure reserued in heauen for vs and therefore though you haue neuer so many children to care for Yet let Christ in his poore members be reputed one and cared for the rest shall fare the better For if you Suppe him hee will Suppe you Fie then that we should spend vpon pride and brauery loosenes and prodigality ryot and luxurie surfetting and gluttony pleasure and sensuality on parasites and flatterers rymers and iesters dicers and dancers players and pypers roysters and swaggerers yea on dogs and hawkes that which we should giue to the poore and to detaine from them or diuert to other vses is a sinne of crying sacriledge But here as duetie bindeth me let me to the glorie of God the shame of our enemies our own comfort the good encouragement of others giue true testimony to Londons liberality Oh London London excellent things are spoken of thee thou city of God it is spoken of thee that thou louest the truth reuerencest Religion and honourest the Ministers of Christ more then any part of the Realm besides it is spoken of thee that by meanes of worthy magistrates thou art a Sanctuary to the good a snare to the bad the mirrour of good gouernement and onely thy Suburbes Skirts and out-bounds the sobbe and sinke of sinne and Cage for all vncleane birds to roost in it is spoken of thee that none are more true and obedient to highest powers nor readier with bodie and goods to defend the State then thou art And lastly whereas our blacke-mouthed aduersaries exclaime against vs that we preach nothing but sola fides sola fides and whereas their Bona opera haue built many goodly Colledges and Hospitals our Sola fides hath plucked them down againe No no the world doth knowe since it hath pleased God to enlighten our Church with the purity of the Gospel there haue bin moe Colledges founded Hospitals erected Schooles builded poore Schollers maintained Orphants and Impotents relieued and charitable deedes exercised generally in this land then in any if not in many ages vnder Poperie and superstition but London London vve make our boast of thee as able to remoue so slaunderous an imputation it is vvell seene hovv thou employest a great part of thy vvealth to relieue a great number of poore Schollers poore Souldiers and poore Orphants I am compassed vvith a cloude of vvitnesses this day there being of poore children souldiers and impotent people that this last yeare haue beene maintained cured and relieued in the Hospitals of Christ Saint Bartholmew S. Thomas and Bridewell to the number of tvvo thousand fiue hundred eightie tvvo besids your liberality tovvards Colledges and Schooles of learning in maintaining poore Schollers and good exercises of Learning and besides your liberality tovvards poore prisoners and others from your purses and your doores Oh let God haue the glorie our enemies shame and our selues comfort from these things and all together proclaime great is the truth and preuaileth And mine humble and hearty prayer vnto God is that long and long may this renowmed Citie florish and abound in peace plenty honour vvealth and prosperity that long and long she may be rich and abound in all manner of good vvorkes to the comfort of thousands and tenne thousands of his poore Saints vvhich God graunt for his beloued sonnes sake Iesus Christ to vvhom vvith the father and the holy Spirite three persons in glorious Trinity one onely immortall inuisible and vvise God in Vnity be rendred and ascribed all glory vvisedome maiesty praise povver thanks and dominion both novv and for euermore AMEN FINIS a 2. Thess 1. 8. b Reue. 3. 16. Sermon at Pauls Crosse on New-yeres day last Summe of the Text. Coherence c Iohn 13. 23. “ Fasciculut temporum Abdias d Reue. 1. 9. * Euseb Eccle. Hist li. 3. ca. 18. e Gene. 22. 12. f Gene. 28. 11. g Exod. 3. 2. h Iere. 38. 6. i Dan. 2. 23. k Act. 10. 11. †Titulus libri frontispicie adscriptus Eâ—casm lo. Fox pag. 1. “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 () 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Rhem. annot in cap. 1. sect 2. †Deâ—â—iuitat dei lib. 20. cap. 7. †Irenaus lib. 4. cap 43. l Dan. 12. 4. * FVLKE ‡ Scribit ad Asiaticas non Iudatcaâ— Ecclesias vt sic ostenderet regnum Christiâ—am etiam peruâ—â—iâ—â—e ad genteâ— Bâ—lling Conc 3. fol. â— â—ag 2. * â—â—he 2. 14. “ Sâ—râ—bo lib. 1 16. fol. 365. 510. * Vrbi erat celeberima in Asia Ecphras Pet. Bulleng Trecons in Apoealips †Plin. lib. 5. cap. 29. ‡ Vt referâ— Bulleng in Ecph. fol 110. () His videtur Paulâ—s predicauisse Euangelium Hen. Bulleng in Apoc fol. 27. n Coloss 4. 16. “ M. Cudworth Comment on Gall. 6. pag. 657 o Coloss 2. 1. * Socrates Eusebius Alexandrinus Anatolius Stephanuâ— Theodore Euseb Pamph. lib. 7. cap. 32. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus Iustus Generall Diuision “ Necplane hostes nec vere amicised neutrales Particular Diuision Sub-diuision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Part. 1. VSE p Iohn