thee and holden vp before thine eyes then He sendeth His torturer saith Go thy wayes Sathan and plucke out the eyes of this bodie then hee plucketh out the eyes of thy mind immediately and God giueth thee ouer to a reprobate sense and this is it which the Apostle saith of the Gentiles Rom. 1. 28. It pleased them not to retaine God in knowledge therefore God gaue them ouer to a reprobate sense And Ephes 4. 18. Hauing saith he their cogitations darkned and beeing strangers from the life of God thorow the ignorance that is in them because of the hardnesse of their heartes There plainlie hee letteth vs see that the hardnesse malice of their heartes bringeth on this ignorance and blindnesse Therefore beware of this malice and put it out of thine heart or else thou shalt bee carried blindlinges to euerlasting damnation suppose thou bee an Earle or a King what regarde hath GOD of persons Now BrethreÌ„ there are some words that I must weigh to you as the Lord shall giue me the grace I shall repeat them marke ye with me if they be not weighty That the light of the glorious Gospell of Christ which is the image of God shuld not shine vnto theÌ„ or spread His beames vpoÌ„ them ye know anie man y t hath knowledge knoweth that this might haue bene spokeÌ„ in fewer baser words but the Apo. coÌ„tents not himself with base words in such a matter but saith that y e light of the glorious gospel c. Well is there one word here in vaine and is there any chaÌ„ge of words made for nothing are simple base words changed into glorious words for nothing no alas we cannot see this and it is one of the things in the world that I would fainest haue you to vnderstand what moueth the Apostles and Prophets to vse such an high language and set vp a thing in such glorious tearmes the which they might vtter in baser tearmes Thinke not that the men of God Prophets and Apostles haue spoken as we say hyperbolicè great and loftie words greater than the matter These wordes are borrowed words and they are borrowed from the most glorious thing in the earth and yet they attaine not to the thousand part of the things which by them he would expresse All the high wordes that a man can vse to expresse y e glorie of Christ are not able to expresse the thousand part of that glorie But to come to the purpose Ye haue set down first in glorious tearmes the effect of the Gospell it is set down in shining and beames thereafter ye haue set downe the Gospell it selfe To come to the first The most glorious thing that a man can see in this earth is the shining of the Sunn which the Lord hath fixed in the Heauens The pleasandest thing that a man can looke to when he hath looked to all these earthlie thinges is the glauncing of the Sunne in a faire day And therefore ye see the glorie of the Sunne is described very highlie by Dauid in the 19. Psalme To applie this Euen so the effect of the Gospell beeing the most glorious effect that euer was wrought the Spirite of God setteth it out by the most glorious thing in the world the spreading of the Sunne beames And surelie suppose there were no more but this word Shyning it letteth vs see a wonderfull effect of the Gospell in the hearts of men and women Ye see by experience the beames of the Sunne suppose they were neuer so bright will neuer alter the bodie which they shine vpon nor make it bright like themselues the sunne hath shined this long time in the world but yet by shining it could neuer so trans-change any creature that it coulde become as bright as the Sunne it selfe It may well let thee see the bodie that is opacum as wee saye darke obscure so long as it shineth but as soone as it is remooued the bodie is darke as it was before But as to the Gospell The Gospell with the beames of it not onelie maketh the object wherevpon it shineth to be seene and to appeare but it doeth more it transformeth the soule of the man or woman into that same light and brightnesse that is in it That is to say The face of IESVS the Sunne of righteousnesse that shineth in the Gospell when the beames of it striketh vpon thy soule they make it lightsome and bright like the face of Iesus they turne the soule in the shape of the face of IESVS that shineth in the Gospell Would yee haue Scripture for this looke the last verse of the chapter going before We behold saieth hee as in a mirrour the glorie of God with an open face and are changed into the same image from glorie to glorie as by the Spirit of the Lord. And this is done in such a sort O would to God wee knew the power of the Gospell that thou who hadst nothing but darknesse within thee art made a shining light casting out thy beames and ouer-shadowing sillie darke bodies Hee that brought light out of darknesse saith Paul by His word Hee hath shined in mine heart that I may minister the knowledge of Iesus Christ to others So is it moste certaine thou in whome the Gospell is so powerfull art made a light in the world to illuminate darke soules Nowe to come to the next the Gospell it selfe How expresseth he the Gospell Hee calleth it not simplie and barelie with a meane word The Gospell all these meane words and sillie simple speaches of such a glorie telleth what feeling men haue in their heartes of the effectualnesse of the Gospell but hee calleth it The light of the Gospell The Gospell is a light and it is the light of lightes The Sunne albeit it be bright was neuer comparable to it in shining and therefore it casteth out such glorious beames in the soules of men and women What is the cause that it is a light The cause is in the subject of it The subject of it is glorie What will make a light if glory will not make it The Gospell is the Gospell of glory and all that is within it is glorie What glorie â—â— this The glory of CHRIST the King of kingâ— his glory must be a great glory what kind of person is this Christ He is y e Image of God He neuer resteth mounting vp till he come to that diuinity Lo how he riseth he climbeth from the Gospel to the Mediator from y e Mediator to that glorious Majesty So all the glorie that shineth in y e Gospel is y e glory of God and all the light of the Gospel is that light of God which th'Apo 1. Tim. 6. 16. calleth y t light which hath none accesse neuer man had accesse to it till this Iesus brought it down without this light thou art but darknesse and shalt end in exteriour vtter darknesse All the beames of the Sunne are but darknesse in
respect of it The Sunne is but a creature this is the light vncreated of the glorious GOD the verie essence of GOD count of it as thou wilt Now marke one thing of this This man by his speach leadeth vs to his hart what are words if they want the heart and if they haue no life what are wordes to bee respected suppose thou speakest a thousande yeeres of light and glorie if thou haue neither light nor glorie in thy soule Certainely there are none that will looke to these wordes but they may see the mans heart was replenished with this light and glorie whereof hee spake The face of IESVS shyned on his soule and so wonderfullie hee vttereth that conception and fulnesse of the heart in such wordes as are marueilous The heart of PAVLE was full of light and glorie But I see little light in the heartes of men and women in respect of that light which was in his heart And therefore Brethren to speake the trueth because this Gospell howbeit it hath beene sounding in the eare these manie yeeres in this Lande yet it hath not entered into the hearts of men womē it hath bene a sound in the eare but not a light in the soule because thou hast not suffered it to enter into thine heart kept it there therefore the Lord is threatning to take it from thine eare also and so will be seene on EDINBVRGH one day The eye is alwayes vpon men but thou lookest not to that poysonable heart of thine that is procuring y e away-taking of this Gospel out of thine eare and except ye descend into your owne hearts search the emptinesse of y t light in them it is not possible that it can remaine Can it bee possible that this contempt of the Gospell that of her owne nature is so effectuall in the hearts of men can bee borne with for euer No y e Lord will not suffer this contempt to bee vnpunished And therefore the Lord appearantly hath said I will put away my Gospel from this vngrateful people whom it hath not illuminated after so long time So ye y t haue bene long looking to instrumēts looke as long on your owne false hearts that are the cause of all Yet Brethren notwithstanding of al this contempt of y e Gospel the Lord saue me all them that I wish well to from this to be an instrument of the with-drawing of it for yet it was neuer seene that y e Lord vsed good men to be instruments in such a deed Who is it that is heere sent to blind this worlde who but the god of this world the Deuil and therfore I giue this watch-word Let no man preasse to bee the occasion of the away-taking of the Gospell Nowe I shall take vp the next verse shortly and so I shall end In the next verse the Apostle giueth the reason wherefore they to whome the Gospell was hidden behoued to be they who were ordained for perdition and whome the god of this world hath blinded His reason is takē euen from his sinceritie in preaching the Gospell For saieth hee wee preach not our selues Whom preach I then but IESUS CHRIST the LORD and I preached Him to be the Lord in my Gospel and what preached I of my selfe Our selues your seruantes for Christ Iesus sake For the Bridegromes cause I was a seruant to the Bride for His cause who is the onelie Head and LORD of the Church I was a seruant to the Church Then of this reason marke this lesson A man whome the LORD raileth to preach the Gospell not to seeke himselfe nor his owne aduancement nor worldlie riches nor honour but onelie to preach the Gospell in sinceritie what effect will hee haue in his preaching Strange effectes will followe him if hee saue thee not if hee winne thee not to God if he minister not comfort to thee by his Gospell what will hee doe I shall tell thee Hee will put a stampe vpon thee and thrust it into thine heart conscience testifying to thee in the owne time for the conscience wakeneth not in all men at all times that thou wast not faithfull but a reprobate ordained to perdition from all eternitie if thou gettest not repentance in time and if the Gospell preached by a sincere man hath not fructified in thee all his preaching is but a seale to thee of thy damnation and in the Great Day shall stand vp and aggrege thy judgement Marke another thing heere What is this that maketh this man so bold He will denounce perdition excecation and blind-folding by the god of this world I assure you this is a bolde speach to denounce damnation but what maketh him so bolde Yee see it in a worde the conscience of his owne sinceritie that in his preaching hee sought not himselfe but the LORD his Maister There is the lesson A man whom the LORD will sende and the LORD as certainlie will sende men to speake in sinceritie his message as euer he sent any Prophet in the worlde howbeit there be not an extraordinarie calling nowe A man I say whom the LORD will send he will denounce damnation to an obstinate and rebellious people and hee will bee bolde to take thee as it were by the eare suppose thou bee a king and leade thee to that Tribunall to heare the sentence of damnation pronounced against thee The LORD giue mee this sinceritie and then I will not care for all the kinges and all the men in the worlde for the LORD will giue boldnesse to the man whome he raiseth in sinceritie to cyte kinges before that Tribunall of IESVS CHRIST Another thing I see in this Text There is no lord but the Lord IESVS who will tread down all the lordes in the earth and treade vpon their neckes at his pleasure And more I see There is no Ladie nor Queene but the Church the Spouse of IESVS CHRIST As for Kinges Queenes Politickes in the earth all are but seruantes onelie Kinges seruantes Queenes seruantes Pastors and Ministers seruants and nourishers of the Church of IESVS The Apostles seruants ministring food to this glorious bodie of IESVS and feeding it with the sincere milke of the worde And that is it which the Apostle saith in the 1. epis to the Corin. chap. 3. vers 22. speaking of himselfe and others All is yours saith he whether it be Paul or Apollos or Cephas c. Euen so all is yours all are but seruants to you ye are Christes Hee is your Lord ye haue none other lord but Christ Thē the Church must haue a great prerogatiue jurisdiction and liberty She is a Queene and if euer there was in any countrey a jurisdiction and libertie shee hath it giuen her of her Spouse the Lord IESVS Then ye know what should follow If shee haue a libertie and jurisdiction I will speake that which the Apostle speaketh in the second epist to the Corin. chap. 13. vers 10. God hath not giuen me saith Paule
thinke we can haue none Heauenly glory and joy except wee haue this earthly body there It is true indeede the soule cannot haue so great joye as if the soule and body were together but it is also true that the soule beeing separated hath greater joye in Heauen than the soule and body can haue together in this earth Otherwise howe woulde Paul haue desired to haue beene dissolued he hauing that confidence and earnest-penny of glory except he had desired that joye in the soule Alas wee are so senselesse that wee thinke joye cannot come except wee get it in our earthly body And this is one part of our miserie Now in the next verse in a parenthesis he casteth in the cause why hee is absent from GOD and a pilgrime heere and saieth For wee walke by faith and not by sight As if hee woulde saye All the sight which I haue of Him is afarre of looke how farre the Heauens are distant from the earth also as far is IESVS distaÌ„t from the eye of the faithful soule there is onely a farre sight of Him heere all the sight of Heauenly glory which wee haue here is like a more in respect of that sight we shall geâ— it is so farre from thee that it seemeth not to bee the thousand part of that fulnes that it is indeed Thou seest it now as it were a more but thou shalt once see it as a mountaine in great fulnesse So Paul saith I see my LORD but afarre of there is a great distance betwixt the eye of my soule and Him besides this farnes such a mist ariseth out of the stinking body of corruption betwixt my LORD and me like a cloude that it hideth my LORDS face from me So there are two impedimentes which hinder vs from the full sight of CHRIST the first is the farre distance of place betwixt Him me the second is the smoke mist of my corruptioÌ„ that goeth in betwixt me Him and taketh the sight of my LORD from me Find yee not this in your selues by experience In the beginning of an houre thou shalt haue a sight of Him and againe ere the halfe houre bee past the sight of Him is away let bee a day or halfe a day Then maruell not suppose Paule complaineth of this that he cannot see CHRIST in respect of the farnesse and smoke that commeth betwixt them Would to GOD wee had a sense of this Who is he that once groneth for this and saieth Alas I am a pilgrime it is a farre sight which I haue of my LORD O! if my soule were loosed from my bodie that I might bee with Him Who can saye this No wee are all sleeping and there is none eye lifted vp to CHRIST in this great misâ—rie Wilt thou alwayes crie peace in such a miserie at last thou shalt be pressed downe to Hell Yet to insist vpon this verse We walke saith he by faith and not by sight Yee see heere then the condition of a Christian is walking not sitting nor sleeping hee must be afoote This worde is euer in the Apostles mouth 1. Thessal â— 6. Colloss 4. 2. c. Euer walking a pilgrime must not sit downe Thou art a pilgrime vpon thy journey towardes another countrey thou must not sit downe for otherwise thou shalt neuer come to thy journeys ende The seconde thing which I marke heere This walking must not be in darknesse but it must bee in light Woe to him that walketh in darkenesse for if hee were neuer so well occupied hee shall die in darknesse hee that walketh in darkenesse he shall get Hell for Hâ—ll is darknesse so that walking must be in light The light is of two sorts they are both set downe in â—…hrse The first is the light and knowledge of â—â—â—â—â— The second the light of presence and sight The knowledge of Faith is but a glimmering in respect of the other light that is by sight wheÌ„ thou shalt see CHRIST in His presence is a wonderfull light when Hee shall looke to thee and thou to Him the beames of His glory shall so strike on thee and cause thee shine that thou shalt bee astonished There is no soule but assoone as it commeth in His presence it will bee astonished and maruell that euer there was such a light in CHRIST Faith hath but a small light but the light by presence is marueilous Hâ—e shall translate vs to a marueilou light 1. Pet. 2. 9. All the Angels wonder at the light which is about the Lambe and thy soule when it shall come into glory shall stand wondering at such a glory and thy body when it shall followe shall wonder and all shall bee wondering at such a passing glory These are the two sights Would GOD wee coulde take heede to get a glaunce of that Heauenly glory then all the pleasures of this earth would bee but vanitie dirt and pelffrie to vs. The Lord yet open our eyes to get a sight of this glory These are two lights and as there is two lights so there is two kindes of walking The one is in this life the other in Heauen in the life to come In this life wee haue a small glimmering without any Sunne a blincke of light enuironed about with darknesse Therefore because of the want of light there is such stumbling in our walking in this life but when we shall walke in the Heauens with that Hâ—auâ—ly light of GOD with the countenance of CHRIST before our eyes then no staggering neither to this side nor to that because of that light that is in the face of CHRIST euer shining in our eyes The darknesse yee see is vnpleasant but the light is pleasant It is a wonderfull thing that wee shall get leaue to walke in that inaccessible light of GOD wherein the Father and the Sonne doe walke Brethren thinke on these things for these are the chiefe points of all All earthly thinges euanish when the Sunne goeth downe and darknesse commeth Therefore set your eyes vpon that glory which neuer shall euanish nor decay as euer ye wold desire to reign there These dayes require this preparation Certainely preaching and hearing will euanish and preaching beeing taken away faith will faile and without faith how can meÌ„ attaine to glory Therefore to keepe in the glory of this light we should earnestly crie LORD GIVE VS THIS WORD For if it bee taken away wee shall bee worse than they of Sodome and Gomorrha Now the Apostle hauing shewed this he commeth backe againe and saith Neuerthelesse we haue confidence c. He that hath confidence he will rejoyce to speake of it it swelleth so in his heart that of necessity it must bee vttered and hee will say once twise thrise I haue confidence â—uâ— nowe with confidence hee joyneth another thing to wit his loue to die and to slit out of the bodie to reigne with CHRIST Loue to die is the companion of confidence Hee saieth I haue confidence but I loue rather
at last will crowne all your good deedes with glorie The LORD make you to goe on from grace to grace and in all thinges direct you by His Spirite that yee may bee long happie in this life and for euer happie in the life to come Amen Edinburgh the 22. of Ianuarie Anno Dom. 1616. Yours in the Lord H. C. W. A. THE FIRST SERMON II. COR. CHAP. V. verse 1 For we know that if our earthly house of this tabernacle bee destroyed wee haue a building giuen of GOD that is an house not made with handes but eternall in the Heauens verse 2 For therefore wee sigh desiring to bee clothed with our house which is from Heauen verse 3 Because that if we bee clothed wee shall not be found naked verse 4 For indeede we that are in this tabernacle sigh and are burthened because we would not be vnclothed but woulde bee clothed vpon that mortalitie might be swallowed vp of life IN the Chapter immediatlie going before the Apostle Paul hath bene speaking of the afflictions that hee suffered in his owne person and hath declared that there was two things that helde him vp in those afflictions the one thing present the other thing to come The thing present the power of God the life of Iesus this held him vp in such sort saith hee that when he was dying vnder affliction in the bodie yet the life of Iesus was manifest in him he was liuing in soule and the more his bodie was decaying wearing away the more the inner-man that spirituall life that floweth from Christ grew and was renewed Woe to that man that dieth altogether thou must die and this bodie and life must bee separated the bodie must goe to dust but looke that soule and bodie goe not together looke that as thou findest the bodie and life naturall to decay so thou finde that spirituall life that floweth from the Lord of life to grow or else of necessitie thou must haue a woefull departure This is the thing present that helde him vp Another thing and greater which was not present but to come helde him vp vnder aâ—l the afflictions that were laide vpon him which hee vttereth in thâ—se words The momentanean lightnesse of affliction worketh vnto vs an euerlasting weight of glorie that passeth in excellencie These are the wordes of the Apostle wherein hee woulde learne vs that after all these afflictions are done and ended there abydeth a glorie after this life that passeth in infinite degrees aboue all the afflictions that euer came to man in this life Will yee looke to the nature of the afflictions First they are light that is one propertie then they last but for a moment that is another property the weight of them is light the time of their during is but a moment but the glorie marke euerie word of the Apostle the glorie saith he passeth in excellencie It is not onlie excellent but iâ— excelleth in excellencie excellent aboue excellencie an heape aboue an help mounting vp to an infinite heape Then looke to the weight thereof it is not light but it is heauie the afflictions were as light as a fether or as the winde in comparison of this glorie but the glorie is heauie and weightie a weight of glorie that passeth in excellencie this is the first propertie Then looke to the time the afflictions were but for a moment And if thou shouldest liue a thousand yeeres and bee afflicted as manie yeeres for all thy dayes and thy best dayes if thou shouldest liue neuer so well â—re but dayes of affliction all the thousand yeeres are but a moment in respect of that eternitie that followeth Then let your eye be euer vpon eternitie of joy or eternity of pain eternity either of torment or of rest Affliction is but for a moment this glorie that passeth in excellencie is eternall in time Loe how great things are spoken in few words A glorie passing in weight eternitie And when he hath tould you all that he can he hath not attained to the thousand part of the greatnesse of that glorie neuer man thought of it as it is nor it could neuer enter into the heart of man that excellent glorie that is prepared for them that loue God 1. Cor. 2. 9. When he hath set down these two points in y e end of the chap. preceeding he goeth forward aâ—d hee sheweth what he is doing in the meane time whilst he getteth this excellent glory Learne to doe as he is doing hee saith Mine eyes are not vpon the worlde my looke is not set vpon these visible things which meÌ„ haue so great pleasure into but mine eyes are lifted vp I am looking to thinges inuisible that the mortall eye of man cannot see because al these things visible are but temporall wil decay If it were a kingdom and thou begin to rest or repose vpoÌ„ it it will decay and thou shalt fall downe together with it and perish euerlastinglie But the things inuisible are eternal and he who leaneth reposeth thereon shall get eternitie Looke to the condition of those thinges whereupon thou reposest in this world for if they bee thinges heauenlie spirituall and eternall thou shalt be heauenlie spirituall and eternall And as euer thou wouldest wish to see that glorie looke that thine eye be set thereon in this earth looke that thine eye bee mounted vp aboue all these earthlie things that thou keepe the heauenly things in thy sight forget them not for if thou die and they bee out of thy sight thou shalt neuer see them Take pleâ—sure to looke to that excellent glorie and thou shalt obtaine it otherwise not Now I come to the text I shall let you see the disposition of the Apostle and what he esteemeth of this life present whereof we account so much and whereupon our hearts mindes are so set to keepe it All our terrour is for the parting of the soule from the body looke to Paul what he doth and behold his disposition either in life or death Brethren wee haue the more neede to take heede to these things because wee shall all be put to the proofe happie is hee that can bee prepared The Apostle hauing spoken this that his eye was set on that heauenlie glorie it might haue beene saide thou settest thine eye vpon a life aboue but take heed Paul thou shalt die in the meane time is not life and death two contraries thou must die and that bodie of thine must bee dissolued lookest thou euer to rise agine thinkest thou anie other thing but to be disappointed of life lookest thou that that bodie of thine beeing dissolued in dust shall rise againe to glorie This is a sore temptation and sundrie thinketh after this maner The Apostle answereth We know that if our earthlie house of this tabernacle be dissolued we haue a building giuen of God an house not made with handes but eternall in the heauens Learne a lesson here Ye see while
disappointed It is the violent that entreth into Heauen Matth. 11. 12. as yee will see a man violentlie thrust in at a doore Thou that wouldest goe to Heauen make thee for thronging thorowe till all thy gutâ—es bee almoste thrust out Paule in the eight chapter to the Romanes and the 22. and 23. verses vseth these argumentes against those wicked men that cannot sigh for Heauen First hee taketh his argument from the elementes the senselesse and dumbe reatures which sobbe and grone for the reuelation of the sonnes of GOD and trauell for that time as a woman in her birtâ— O miserable man The earth shall condemne thee the â—loore thou sittest on is sighing and woulde faine haue that carcasse of thine to Heauen The waters the aire the heauens all sighing for that last deliuerance the glorie appertaineth to thee and yet thou art laughing Alas what shall betide thee The other argument hee taketh from the sighing of men who haue gotten the Spirit of GOD We also saith he who haue the first fruites of the Spirit euen wee doe sigh in our selues waiting for the adoption euen the redemption of our bodie Thou that hast not gotten the Spirit shalt neuer sigh for Heauen flesh and blood will neuer shed one teare for Heauen It must onely bee the Spirite of IESVS that must fetch vp the sigh out of the heart and the teare in the eye Roman 8. 26. So hee taketh his argument from them who haue gotten a sense of the Spirit of GOD and redemption of the body to prooue the certainty of that Heauenly Kingdome and glory Nowe there cannot bee a surer argument to vs that euer wee shall obtaine glory than this sighing in heart for it and this earnest desire thereof If thou find thine heart desirous of glory a sure argument thou shalt bee partaker of glory It is saide Blessed are they that hunger and thirst for righteousnes for they shall be filled Matth. 5. 6. Seekest thou for CHRISTES righteousnesse and thy glorie assure thee thou shalt get a sweete filling Marke it I saye to thee thou hast not onlie through this earnest desire of glorie an assurance that thou shalt reigne in glorie but looke to your experience that desire is not so soone begun of that life and glorie but so soone also the soule of the faithfull beginneth to rise with joye Who euer yet was hee that gaue a sigh from his heart raised vp by the Spirite of Christ that felt not with that sigh a joye in his heart Learne it by your experience This letteth vs see that the desire and thirst of glory putteth vs in present possession of a part of glorie Ere thou come to it desire it earnestly and I promise thee in the Name of the Father thou shalt be presently put in possession of a part of that Heauenly inheritance It is true thou shalt not get it al here yet there is none other Heauen after this life but that Heauen which thou gettest begunne in thee in this life Alwayes looke euer for that joye that is by sight There are two ioyes the one by sight the other by faith 2. Cor. 5. 6. The ioye by faith is in our pilgrimage in this life The ioy by sight is after this life when with our eyes wee shall see Christ The ioy by faith is to looke to Christ a far of and yet wee reioyce and loue Him that is farre absent 1. Pet. 1. 8. Faith hath a ioye that it enioyeth by speaking and thinking Sight hath the ioye that it enioyeth by presence The ioye of the eye great in quantitie and the fulnesse of ioye The ioye of faith not so great for it is the ioye of a pilgrime not as yet come to his home The ioye of the sight is when wee shall see our glorious Lord face to face whom we see only now by faith 1 Cor 13 12. This is the fulnes of ioy The ioy of Faith which induring our pilgrimage is not so full O how great shal be the ioy at the perfect seeing of Christ Thinke never to have the ioy by sight after this life except in this life thou have the ioy by faith as the earnest-penny of the other except by Faith thou once get a ioy before thou depart from this life thou shalt never see the face of Christ nor have ioy in him So brethren it is a good thing to have that desire of Heaven Sigh and sob and desire with Paul for Heaven for it is a Charter Evidence of thine everlasting inheritance never earthly lord had a surer charter of his land than thou that hast a desire of heaven hast of thine inheritaÌ„ce in heaven for these earthly evidences of land are without theÌ„ in their kists but this evidence of thine is written ingraffed in thine hart Now when extremity is threatned it is time to seek thy warrands of this heaveÌ„ly in heritance this present country is good forthee the best country that ever thou shalt see except thou find this warrand of sighing and desire for that heaveÌ„ly inheritaÌ„ce And therfore let scorners mockers scorn as they wil the children of God must powre forth tears And this is it that y â— Lord hath bene desiring these many days past he hath benegently drawing out of us this sense but now He beginneth to presse it out of us that our eyes might burst out in teares and thou that canst not sob and desire in these miserable dayes to bee dissolved thou hast no true matter of ioy Woe bee to them that have none heart to sigh for the troubles of Christs Church but are ever ready to execute iudgement against Gods servants when the Lord is visiting them Well the Lord shall wring out teares out of them in His wrath that will not sob in the time of the danger and trouble of His Church Then what is it that Pavle sigheth for And what desireth he Hee desireth a new cloathing to bee put one above as a cloathing that is he would keep this same body in substance and cast off this filthy garment of sinand death put on that glorious shape of the body of Christ The reason is set down For when the Lord shal cloath us we shall not be found naked So this body shall remaine in substance but O the glory and immortality of it Mark the natur of the lodging which we shall receive it shal not be another body in substance than this body which we have heer in earth The same body in substance wee shall have in heaven which we have heer Heerein onely is the difference this body is vile it is mortall full of sinne and wickednesse unglorious ignominious full of corruption weak infirm But when this body shall be changed in heaven it shall not be changed in substance but in qualitie Paul 1 Cor. 15. 42. 43. 44. Saith The bodie is sawn in corruption and is raised againe in incorruption and is raised againe in incorruption
vpon thy bodie otherwise soule and bodie both shall perish the house shall fall downe and the man that lodged in the house shall bee destroyed Remember then Life and Death are not matters to bee scorned withall they are not wordes nay nay Thinke grauelie of them and before thy soule bee dislodged looke that thou bee prepared for a better life Looke that thou finde the LORD of Life CHRIST IESVS by His Spirit working the death of mortalitie in thee and the beginning of the Life that shall last for euer The LORD by His Spirit worke these thinges in your heartes To whom bee all Praise Honour and Glorie for euer and euer AMEN THE SECOND SERMON II. COR. CHAP. V. verse 5 And He that hath created vs for this thing is GOD who also hath giuen vnto vs the earnest of the Spirit verse 6 Therefore wee are alwayes bolde though wee knowe that Whilst wee are at home in the bodie wee are absent from the LORD verse 7 For we walke by faith and not by sight verse 8 Neuerthelesse we are bolde loue rather to remooue out of the bodie and to dwell with the LORD BRethren yee that were present the last day hearde what was the purpose of Paul in this place First hee beginneth to comfort himselfe and all others that are to die and to be dissolued against death the terrours of death He as he saith in the chap. preceeding 18. vers is looking vp to Heauen and whilst he is looking vp to Heauen to see that end that he was once to attaine to there cometh in betwixt his sight and the light of that glorie and life a cloude of death to haue caught away out of his eies if it had bene possible all too-looke to life euerlasting The remedic against it wee shewed you was Faith and a constant Hope with a sharpe earnest and stedfast looking euē to pierce in throrow death and that cloude of death and thorow death to get a sight of that life and light of glorie which lieth hid vp in Heauen beyond death We know saith the Apostle and are assured that our bodies and the earthlie house of this tabernacle shall bee dissolued yet wee shall get a building for an house a building that is from God not made with mens hands but an eternall building that is situated in the Heauens aboue the carth When hee hath set down this remedy he beginneth to comfort himselfe and others by a sure Faith that after death he shall liue againe after the dissolution of his mortall bodie hee shall receiue a glorious bodie The first argument of his assurance is from the desire hee had of life sighing with an earnest desire of that Kingdome which is from Heauen This desire neuer disappointed man Neuer was there anie man that had an earnest desire of life glorie and had the true knowledge and meane to attaine to this glorie that was disappointed of his desire but who euer desired most earnestlie to be glorified most certainly they liue now in Heauen and at this houre they are glorified there and none there shall be that shall haue this desire and striue to throng into Heauen violently Mat. 11. 12. but they shall enjoy Heauen after their departing Now in the Text which we haue read we followe out the assurances and warrandes which the Apostle hath of the glorie of the life to come The second assurance and warrand of the life to come is in the first words Hee saith the Apostle that hath created vs for this thing is God c. The argument of the life to come in these words is from the ende of our creation GOD hath created vs to this ende to wit That in the ende this mortalitie wherewith wee are clothed might bee swallowed vp of Life therefore liue must wee in Heauen This is the ende of our creation therefore it cannot faile but wee must bee glorified Learne then The maner of our glorifying is this It is GOD not man that hath made vs and created vs to this ende It is impossible that GOD can be disappointed of the ende which He setteth before Him of His worke man may bee disappointed for hee will begin a worke for some purpose but oft times hee will bee disappointed of that purpose Hee will build an house to dwell in but it may be hee neuer dwell in it another will dwell therein GOD when He worketh a worke to anie ende it is impossible that Hee can bee disappointed All the world if they would stand vp and oppone to GODS worke they cannot hinder it That worke that GOD worketh in vs is such a worke that tendeth to Life as to the ende thereof Who shall condemne vs saith the Apostle it is God that justifieth vs Roman 8. 33. Will Hee justifie thee all the world shall not bee able to condemne thee Will Hee saue thee all the worlde shall not bee able to make thee perish So is it of His whole Church in generall Suppose all the worlde were conspired against His Church He wil haue it safe and wonderfully worketh He the saluation of His Church euery member thereof through death He bringeth them to life so that it is folly to men to striue against the works of GOD. Yet looke to the wordes Hee that hath created vs to this end is God What creation is this that he meaneth of Is this that first creation of Adam and Eua of euery one of vs in them that was at the beginning Not so that creation failed Indeede wee were first created to liue and thorowe that first creation euerie one of vs got a certaine right to liue for euer but that right wee lost in our owne default wee are fallen from that right of our creation in the fall of Adam So we must seeke another creation or else wee shall neuer see Life for wee haue no right to that first creation which was in all Holinesse according to the image of GOD Ephes 4. 24. If thou sticke to that first creation and olde birth-right thou shalt neuer see Life Then the Apostle meaneth of another What other making or creating of vs is this It is our regeneration or renewing againe which is nothing else but as it were a newe birth and begetting from the which we are called new creatures 2. Corin. 5. 17. Then Brethren wouldst thou haue a sure argument that thou shalt liue after this life wo to thee if thou liuest not after this life woe to them that euer sawe this worlde and they get not a life after this life for this life will away Looke if thou art regenerated and renewed looke if thou art sanctified and findest a slaying of thy lusts within thee Looke if thou findest the life of God by his Spirit working within thee not this naturall life but this Heauenly and spirituall life begunne in thee not by nature but by grace If thou hast this thou hast a warrand that thou shalt liue and albeit
to remooue out of the bodie and to dwell with the LORD There are two good thinges The one confidence the other light The Apostle maketh a choise heere he will leaue confidence here in the bodie and hee chooseth to die that he may attaine to the light and in this respect he would change all the confidence hee hath with death Thou wilâ— not change a foot of earth with death but th' Apostle will change confidence with death and confidence is more preciou than all y e earth Few will doe this and yet thou wi 't die and thou hadst sworne it Well is that bodie that is so resolued to die as Paule was But maketh Paule a choise of death for death it selfe Certainely no man wil choose death for death it selfe for except the LORD lighten death and transforme it it is an entrie to Hell And if thou haue none other respect in death but to be quite of this miserable life as some will sâ—y Would GOD I were dead that I might bee quite of this miserie thou shalt bee in greater miserie after death than euer thou was whilst thou was liuing What then should bee the speciall cause that should mooue a man to say Would GOD I were dissolued euen this I am burthened with sinne I am burthened with mortalitie This burthen should bee a great motiue Well is the soule that is freede of sinne What pleasure is it to a soule that woulde faine serue GOD to liue euer in sinne Nay no pleasure This is the speciall motiue that should mooue vs to make choise of death To bee with IESVS CHRIST to dwell with Him and to bee in His companie in the participation of that glorie that is in the countenance of CHRIST For that caâ—se I would flit that I might bee with my LORD and embrace that joye So as the miserie of this worlde will put thee forwarde to GOD. so the sweetenesse of CHRISTS companie will draw thee forward Then to ende The Apostle hath preconceaued in himselfe a wonderfull joye of that glorie when hee sawe it not yet so must wee doe All his walking was by faith and not by sight but hee seeth before the hand an Heauenlie joy and pleasure in respect of that â—ruition that he shall once get of the countenance of CHRIST This shoulde learne thee to looke euer for more than thou â—eest thinke not that thou hast seene all the glorie that shall come to thee and hast felt all the pleasures that are laid vp for thee in Heauen But thinke that there is greater joye and glorie there thaÌ„ euer thou couldi heare of for CHRIST him selfe neuer vttered al the glory that is laid vp for the Sainctes All that wee see heere is but in a mirrour All the glorie of CHRIST in the Scripture is but in a mirrour liâ—e as when the Sunne shineth in the mirrour thou lookest not to the Sunne that shineth but to the glauncing thereof in the mirrour And as there is greater shining in the Sunne than in the glauncing thereof which thou seest so thinke euer there is greater glorie in Heauen than euer thou hearde of in the Scripture Suppose not that thou canst thinke of the joyes of Heauen as men on earth thinke on earthly thinges Who can thinke a thing greater than it is No the glory of Heauen and the joye with CHRIST mounteth vp aboue the reach of thy faith and hope and all thing that is able to conceiue the same It mounteth vp higher that the Heauen of Heauens is aboue the earth Therefore thinke not with thy selfe it is too much that I looke for Thou failest only in narrownesse thy Faith and Hope is so narrowe that they cannot comprehende the thousande part of that glorie And so wee should say I hope and I belieue more than I am able to comprehend And here is the cause that thou canst not get that full sight of glorie that is laide vp for thee The weake begunne grace of Faith and the Spirite of GOD in thee is not able to attaine to the thousand part of that glorie The LORD giue vs grace to preconceaue this glorie in some measure that wee may seeke the same and say with PAVL I haue Faith and Hope but that glorie passeth all The LORD grant vs this euen for CHRISTES sake So bee it THE THIRD SERMON II. COR. CHAP. V. verse 9 Whereâ—ore also we couet that both dwelling at home and remoouing from home wee may bee acceptable to Him verse 10 For we must all appeare before the judgement seate of CHRIST that euery man may receiue the things which are done in his bodie according to that that he hath done whether it be good or euill verse 11 Knowing therefore that terrour of the LORD wee perswade men and wee are made manifest vnto GOD and I trust also that wee are made manifest in your consciences WEe haue hearde Brethren these dayes past the remedie that the Apostle setteth downe against this temporall death the dissolution of the body In a worde it is a full assurance and perswasion of the heart that when we are dead concerning the body yet we shall liue againe and shall receiue at the handes of God a more glorious body than euer this bodie was It is an harde matter to get this assurance for the naturall reason of man cannot nor will not perswade him that hee once beeing dead the bodie beeing dissolued in ashes that euer that bodie shall bee recouered againe Therefore the Apostle bringeth in three argumentes of this assurance The first is the earnest desire that the Godly haue in this life to be glorified It is a thing impossible that this desire can bee in vaine Hee that giueth thee a desire of glorie and sighing for it He must giue thee the life and glorie that is desired and sighed for For otherwise Hee would neuer giue thee grace to sigh once for this life and glorie except Hee were purposed to put thee in possession of that glorie one day The second argument is taken from our regenâ—ration or the end of our regeneration GOD is Hee that maketh vs of new againe after we were dismaide by the fall of Adam Hee createth vs of newe againe to this ende that wee should liue the first creation It ended indeede and wee haue lost the right thereof euen in the first creation Wee were created to liue euerlastingly yet wee died But the second creation in IESUS will neuer breake but as in him wee are renewed to life liue shall wee in the Heauens euerlastingly it can neuer faile Peter saith in his first epist chap. 1. vers 3. Wee are regenerate againe into that liuely hope The third argument is the Spirit of CHRIST whereby GOD worketh in vs both the desire and regeneration hauing once giuen vs that Spirit He taketh Him not from vs againe but letteth Him dwell in soule and bodie to bee an earnest-pennie in vs assuring vs He shal neuer leaue vs till the whole promises in
c. Hee was assured of GODS testimonie but hee trusted that the Corinthians also would beare him recorde that hee had traneiled truelie Hee saieth in your consciences It is to bee marked that he appealeth to their consciences not their mouthes but their consciences for the mouth of man will giue one testimonie but the conscience will giue another And when the conscience will bee saying the man hath spoken truelie and in sinceritie the mouth in the meane time will bee backebiting him and the conscience will say thou lyest mouth Speake therefore euer according to conscience for if thy conscience speak one thing and thy mouth another thou shalt bee challenged of a lye It is true indeede men knowe not the heart of man as when a Minister is speaking yee cannot judge of his heart the LORD judgeth it yet a faithfull and sincere man hee will vtter sometime the inwarde sinceritie of his heart in his wordes and deedes that all that seeth and heareth him will looke in therethorowe and see the inwarde sinceritie of the heart and giue an outward confession of it Now Brethren then in this example of Paule yee haue such a protestation as the faithfull Pastor shoulde make in the houre of his death and which should be his testament There is two things in his Ministerie the outwarde speaking and the inwarde sinceritie of the heart If hee would protest of his faithfulnesse looke that hee protest as PAVLE did First outwardly I haue vsed all diligence in discharging all the outward partes of my calling I haue kept nothing abacke and then inwardly As for my sinceritie First I take GOD to bee witnesse who knoweth and onely seeth mine heart with what sinceritie I haue spoken and then I take you to witnesse that haue beene conuersant with mee so farre as yee can knowe the inwarde sinceritie of mine heart by my liuing and outwarde actions Woulde to GOD wee coulde haue this sinceritie And I praye the LORD graunt mee this sinceritie and I beseech Him that as Hee hath beene with mee since the beginning of my Ministerie so Hee would neuer leaue mee vntill the time I finish my course with joye to His glorie and comfort of His CHVRCH through IESVS CHRIST our LORD To whome with the FATHER and the Holie GHOST bee all Honour Praise and Glorie both now and euermore So bee it THE FOVRTH SERMON II. COR. CHAP. V. verse 12 For wee praise not our selues againe vnto you but giue you an occasion to rejoyce of vs that yee may haue to answere against them who rejoyce in the face and not in the heart verse 13 For whether wee bee out of our wit wee are it to GOD or whether wee bee in our right minde we are it vnto you verse 14 For that loue of CHRIST constraineth vs. verse 15 Because wee thus judge that if one bee dead for all then were all dead and Hee died for all that they that liue shoulde not hence foorth liue vnto themselues but vnto Him who died for them and rose againe TO repeat shortlie that which we haue heard in this Chapter We hearde first of that assurance of glorie and life euerlasting which is the only remedy against death and the dissolution of this body Wee hearde secondly of the three warrandes of this assurance of life glorie The first the earnest desire which the heart had of that glorie and life The second Regeneration and renewing The thirde the Holie Spirite who is the worker of all grace in our heartes and who neuer leaueth vs but abideth in vs as an assured earnest-pennie of the full accomplishment of all that glorie promised to vs in the word of GOD. And yet for all this wee heard that the Apostle had not that contentation nor full satisfaction of his heart because he is yet a pilgrime liuing heere by confidence and hath not gotten the full presence of his LORD hee chooseth to leaue all the thinges in this life and therefore hee taketh resolution what hee will doe in life and death to the ende that when hee commeth to his LORD in the Heauens hee may bee welcome The thing hee resolueth to doe is this hee endeuoureth himselfe in his calling to be acceptable to Him in life and death and hee will consecrate all the actions and sufferinges of both to Him Beside that glory to come which moueth him to studie to bee acceptable to his LORD he setteth downe another motiue a terrible Tribunall which abideth him and all men and women who studie not to bee acceptable to the LORD The soule shall not so soone depart out of the bodie but it shall also as soone bee presented before that Tribunall and shall receiue that dolorous sentence if they haue not studied to bee acceptable to Him Therefore the Apostle concludeth Knowing therefore that terrour of the LORDm we trauell in our calling to preach Christ and to bring men to faith and that not for the fashion but in sinceritie of heart so that wee take God who seeth the heart to be witnesse to vs of our sinceritie And as to you Corinthians vpon whom we haue bestowed our labour wee appeale to your consciences and wee take you to be witnesse of that same sinceritie of our calling This is the summe of all which ye haue heard hitherto in this Chapter Now to come to this Text which we haue read In the first verse the Apostle hauing spoken of his sinceritie in preaching the Corinthians who had not that liking of him which they shoulde haue had might haue objected Well Paule yet vauntest thou of thy selfe thou hast once vaunted of thy selfe as appeareth in the second and third Chapters preceeding and yet art thou commending thy selfe He answereth no I commend not my selfe againe I vaunted not of my selfe before nor now neither but when I said We are made manifest to GOD and I trust also that wee are made manifest in your consciences in these words I giue you occasion to glorie of me and not so much for my cause as for the cause of false flattering Apostles who glorie in their outward doings without sinceritie of the heart the repressing of these mens vaine glorying is the cause of this my speaking This is the meaning of this verse Then this Text beeing plaine learne these lessons I marke first in the person of the Corinthians who objecteth this vaunting to the Apostle mistaking his words Scarse may a godly man speake a worde or two of the grace which the Lord hath giuen him and that not to his owne praise but to the praise of his God when he is mistaken by euill men who set thēselues to wryth euery word that is spoken And if euer there was an age in y e which this vice reigned I am assured experience proueth it none age may bee compared in that case to this age Yea a godly man can do nothing but incontinent he is mistaken he can speake nothing but he is misconstrued and especially
true all these things are not seene yet and this flourishing of vs in Christ is not found yet perfectlie and this conjunction of Him with vs is not so sensible as it shall be but this shall once be found true we shall find that wee were the sonnes of God and newe creatures when wee were on this earth and wee shall get the accomplishment of our felicitie in Heauen when we are reigning in glory with Him Now as to the rest of the creatures hee saith Olde thinges are past by behold all thinges are become newe He saith Beholde Marke the word hereby stirring vp their hearts to see the alteration and renewing of these creatures seing it is a thing difficill to be belieued by men There is no creature neither Angell nor man no the dumbe senselesse creatures as the Heauen earth fire water aâ—â—e but they were all benefited by that change made in Christ and by His glorious resurrection and ascension they receiued some alteration from the worse to the better The Angels who were before in glorie were bettered and their glorie was augmented by the rising of Christ The Apostle Eph. 1. 10. and 3. 10. and Col. 1. 20. sheweth tâ—â—â— But to speake of the inferiour creatures and their estate of this Heauen Sunne Moone Starres Earth Water c. that were created for the vse of man these creatures from the beginning euer altered with man When man was created in the beginning in perfection these creatures were in their perfectioÌ„ the Heauen in his perfection the Sunne in his perfection c. When man fell they fell also the Heauen fell from his perfection c. the earth was accursed for man Rom. 8. 20. As man grew olde that is as hee grewe in sinne vnto the time that sinne came to the height which fell in that same period of time when CHRIST came into the world then the Apostle saieth sinne superabounded and all was vnder sinne And surelie I thinke if the LORD had not come at that period of time wheÌ„ the world superabounded in sinne and sinne was come to the height the world had presentlie perished So I saye as men grewe olde by sinne the Heauens the Sunne the Moone and all the rest of the creatures grew olde Alasâ—man by sinne defileth the aire the Heauens c. When thou O man for whome all the rest of the creatures were made runnest forward in offending thy Creator thou drawest on all the rest of the creatures after thee And againe at the comming of CHRIST the old creatures beganne to be made new creatures and the creatures that were made to the vse of man were benefited with that benefite of man got a renewing as man their lord was renewed Againe after CHRISTS comming when man beganne of new to degenerate and grow olde then the creatures also beganne to grow olde So man growing in sinne draweth after him the creatures and as he decayeth the earth and all creatures decay also and therefore Paul Rom. 8. 19. 22. saieth that the senselesse dumbe creatures grone and make a mone for sin mourning as a woman traueiling of birth faine would be deliuered so the earth would faine be quite of thee O sinfull man that art made of the earth and treadest on y â— belly of the earth she groneth vnder the weight of thee for sin Fy on thee that caÌ„st not grone for sin thou shalt either grone here in this life and get relief or thou shalt grone after this life for euer without reliefe This is the groning that the poore creature maketh for the bearing of thee the earth would â—aine serue God in her own kind but shee is made subject to thy vanitie Rom. 8. 20 and therfore she groneth so the senslesse creatures are wearie and cry Lord put an end to this vanity and are crying this day this same houre But man for whome the earth and all is made subject to this miserie and vanitie is going playing him on the earth without groning Well at last when the sonnes of GOD shall bee reuealed and shall bee glorified Coloss Chap. 3. vers 4. then the earth which groned with them when they groned shall bee glorified with them and then the Sunne and the Moone shall receiue newnesse and as Peter saieth 2. epist 3. 〈◊〉 The sonnes of God shal receiue this same Heauen in substance but it shal be new and the earth shal be new then the earth shal be no loÌ„ger capable of a sinfull man Thou sinner shalt not get leaue to looke to this HeaueÌ„ only the sonnes of God that shall be glorified shal get this priuiledge they shal be kings of this newe earth Yee see then the estate of the creatures euanisheth according to mans estate and altereth as man doeth and in the ende the creatures shall haue the participatioÌ„ with man of that glorie which they longed for This for the opening vp of the Text. Learne here ye see y e creatures get renewing as well as man but marke the difference in the second roome Man is first renewed then the creatures are renewed MaÌ„ hath his preferment first next the creatures are renewed but not after that maner that maÌ„ is renewed and preferred for man is first graffed in Christ and he is made one with Him Iesus the Head y e Church the body and euery faithfull man and womans member of that body Eph. 1. 22. 23. But the creatures when they are renewed they are not ingraffed in Christ The Heauen when it is renewed is not called to that honor to be ingraffed in Christ it is no part of the body of Christ The earth when it is renewed is no part of the body of Christ No no such conjunction is betwixt Christ and those creatures as is betwixt Him His Church Then seeing these creatures that are renewed with maÌ„ are not honoured with that conjunction which is with Christ the Lord it must follow that the glory of the creatures is not equall with y â— glory of man When the Heauens shal be made new very glorious yet all shall be nothing to that glory of maÌ„ Thou O man shalt shine in body aboue the glorie of the Sun by a thousand stages Matth. 13. 43. The conjunction of Christ not being so made with the creatures as it is with man the glory of them cannot be compared with y e glory of man but al the glory of the creatures shall be as a participatioÌ„ of the glory of man Thou maÌ„ shalt be glorified with the glory of Iesus Christ himself the creatures shal bee glorified but with thy glory All this telleth vs what glory wee should looke for seeing this Lord that maketh this renovation is so glorious It is certain that at the coÌ„ming of Christ in the world and His passing vp to the Heauens a renewing of all the creatures in the world was made al things were renewed This is a ground that we must hold if we belieue that Christ
came in the world hath ascended to glory Alas this is not perceiued and in my selfe I cannot see it as I would the moste godly complain that they caÌ„not see this effectualnesse of Christes glory The cause is the deadnesse that abideth in vs sin caÌ„not be gotten out of this world till the Lord come again it dwelleth in vs. and reigneth in the world the Deuil the prince of this world reigneth by it for where sinne reigneth he reigneth yea it oppresseth y e godly heart that they can scarcely feele in themselues this renouation so weighty is sinne who seeth it There is a glimmering of this newe creation but who hath this glimmering None but that new soule an vnregenerate man neuer sawe this regeneration neither in himselfe nor in others and hee cannot suffer to heare of a regenerate sanctified man hee will laugh as though there could not bee such a thing as regeneration because the scorner himselfe is vnrenewed therefore hee cannot weigh GODS graces in others So long as thou art vnregenerate thou canst not but scorn regeneration yea and persecute the regenerate man and so rash thine head against a wall For the LORD hath made him inviolable and the Temple of His Spirite and therefore He shall destroy thee that art the vnregenerate man yea and destroyed shall euerie man bee that dasheth himselfe against the Church of IESVS that is the renewed body that body as an yroÌ„ wall shall bruise them Experience telleth this Who euer was hee that rashed against the Church but the Church hath beaten him into powder Meddle not with y e Saincts of God although it were but one Sainct renewed by the grace of God hee is sufficient to destroy and bruise a whole kingdome that rasheth on him The Lord open mens eye to see this For all the world would not I bee one to make opposition to one of the Saincts of GOD. The LORD therefore saue men and learne them to account of this renouation as they would haue a portion thereof be glorified at the comming of Christ Now to end shortly The Apostle when he hath spoken of the renewing of all creatures made by IESVS the Mediator for all floweth out of him in the next verse hee riseth and mounteth vp O howe hee that is carried with the Spirite of Christ will rise when hee is speaking of IESVS hee riseth vp to a light inaccessible he seeth God the Father sitting in his Throne and Majestie and the worke of this renewing flowing froÌ„ him through Christ the Mediator rising vp to the Father of Christ hee saieth And all thinges are of GOD c. Our lesson is All graces come from Christ the Mediator our regeneration floweth out of his life but the fountain of all is the Father of Heauen the Father of Iesus and therfore when thou findest the grace flowing from Iesus raise vp thy soule look thorowe to the glorious Fountaine sitting in his Majesty say All glory be to y e Father I acknowledge all goodnesse to come from thee O Father thou hast giuen all graces to me through thy Son Christ Now when he hath risen vp to the Father he coÌ„meth down again to two degrees which are the â—â—wayes wherby the regeneration is wrought The first is the reconciliatioÌ„ to the Father throgh Christ the Mediator by his death The second is this Ministerie base and contemptible in the eyes of men this dispensation of the mysteries of GOD that hee hath put into the handes of his Ministers to bee distributed to the people Well Brethren a man must come to this regeneration by degrees as a maÌ„ stepping vp a ladder If thou wouldest be renewed in Christ thou must climbe and goe vp by degrees The first is the Ministery of reconciliation The second is the reconciliation it selfe in Christ The thirde and last is the fountaine of regeneration God the Father Will thou runne vp and misse one of these sâ—eps No it is not possible for thou shalt neuer get regeneration before God be friended with thee thou art His enemy thou must be frieÌ„ded with Him before thou bee renewed Well then thou wilt say I must bee friended with Him but I neede not thy ministery can I not come to Heauen but by hearing thee preâ—ch I say thou canst not I lay this necessity before thee and I charge thee I binde thee to this ministery Imagine thou another meanes to attaine to this glory contemne thou this ministery in the silliest person to whome God hath giuen it I shal make a strawe bar the gates of HeaueÌ„ in thy teeth yea albeit thou bee a Monarch thou shalt neuer get reconciliation without this Ministery The Lord wakeÌ„ our coÌ„sciences that we may embrace the ordinance of God we shall neuer be wise in God except first wee become fooles that wee may bee wise Then seeing this necessity is of the Ministery to make a reconciliation with our God and this reconciliation must passe by a proclamation of peace to the miserable worlde and passe by the mouth of this contemned Ministery The Lord waken these our senselesse heartes that we may reuerence and esteeme of this Ministerie more than we haue done The Lord grant vs this for Christs sake To whome with the Father and the Holy Spirite bee all Glory and Honour for euermore AMEN THE SIXT SERMON I. COR. CHAP. II. verse 6 And we speake wisedome among them that are perfect not the wisedome of this world nor of the princes of this world who come to naught verse 7 But we speake the wisedome of GOD in a mysterie euen the â—id wisedome which God ordained before the world vnto our glorie verse 8 Which none of the princes of this world knew for had they knowne it they would not haue crucified the Lord of glorie verse 9 But as it is writteÌ„ The eye hath not seene the care hath not heard neither hath entred inâ—â— the hart of maÌ„ the things that God hath prepared for theÌ„ that lâ—ue him IN the Text immediatelie preceeding well-beloued in the LORD IESVS the Apostle hath beene renouncing the wisedome of man in vttering of the Gospel of IESVS CHRIST thinking it not worthy that any mans faith should be builded on it For that faith that is builded on it cannot stand because y e wisdome of man is a false foundation and the thing that is builded on a false foundation cannot stand Now to come to this Text which we haue read presentlie It might haue beene said to the Apostle Who counteth of thy wisedome thou esteemest not of mans wisedome nor eloquence but who counteth of thee or of thy wisedome either Hee answereth in the 6. verse Wee speake wisedome among them that are perfect c. That is Who soeuer are perfect in y e Church of God or whosoeuer are come to a degree of perfection or preasse to perfection aspiring aboue nature aboue humane things to see things Heauenly and spiritual these men account
relieued of their condemnation It is true the Philosophers among the nations aspired to a wisdome and knowledge of God to know Him and some of them laboured to set downe a science of Him Plato traueiled much on this purpose and therfore he was called Diuine but all their knowledge was of GOD the Creator as Hee created this world and by His prouidence gouerneth it But will ye speake of GOD the Redeemer in His Sonne Iesus Christ they had neuer such a thing as a thought of Him and yet for all the businesse that they had about the Creation and GOD the Creator what were they fooles and euanished in their owne cogitations as ye may reade Rom. 1. 22. 23. in stead of the true God they set vp an idole to bee worshipped Then seeing they found it not out and seeing it is so necessary for al men euē for Princes for they shal neuer see life except they get a part of this wisedome they are bounde to keepe that wisedome in sinceritie and not to prejudge her libertie one whit but to maintaine her and keep her from all her enemies that would peruert her Thou foundest her not out keep her therfore in her liberty The Lord grāt that men may be occupied this way in their coūsels not in impairing but in preseruing the libertie of this wisedome that onelie must saue them Thy kingdome thy life thine honour and all these earthlie riches will away onelie this wisedome will abide Then this wisedome is not founde out by this world or by the Princes thereof Yet before wee come to the Author whereof it is come ye haue a reason wherefore she cannot bee of the Princes of the worlde who come to naught they are abolished they euanish shee is eternall and will neuer haue ende A perishing head will neuer inuent a science that will last for euer albeit his head were neuer so quicke so curious but as the head perisheth and goeth to graue so shall the wisedome thereof die in her owne time And therefore there was neuer anie Arte nor Science inuented by the braine of man which shall not die perish because they are all come of perishing heads howbeit the head die and the wisdome remaine for a space yet that science and wisedome shall also die in her owne time Aristotle is dead his wisedome abideth yet but it shall die Plato is dead his wisdome abideth yet but it shall also die But the immortall GOD when He findeth out a wisedome it shall bee immortall also In the first Epistle of Peter Chap. 1. vers 23. there are two thinges joyned together The immortall seede of the word and a liuing and immortall God who abideth for euer The seede of the worde is immortall and wherefore is it immortall Because it commeth from a God that abideth for euer If it be once sown in thine heart it shall neuer die out of thine heart No this word shall goe to Heauen with thee and there it shall spring out in a wonderfull glorie and shall abide in him who found it out and in thee in whome it is sowne for euer Then if the world be not the author of it who hath found it out We speake saith the Apostle not our owne wisedome but the wisedome of God Paul inuented it not neuer a man that preached this Gospell was the author of it the Lord who is onelie wise found it out Then marke Brethren If God of His infinite mercie after thou madest that foule fall in Adam and fell from grace innocencie had not found out to thee the onelie meanes of thy deliuerance from death and sin thou hadst neuer risen againe for thou hadst neuer so much as once a thought of the way of thy redemption Adam when hee had fallen and hid himselfe in an hole had not so much as one cogitation of his deliuerance That God that created thee without thee redeemed thee also without thee when He made thee of nothing in the beginning Hee called not thee to the counsell because thou was not no more was thou on the counsell of thy redemption when He took purpose to redeeme thee No there was neuer an Angell on the counsell of thy redemption And this is that that is spoken Rom. 11. 34 Who hath knowne the minde of the Lord or who hath giuen Him counsell No all is of Him all is from Him only He is the onlie finder out as well of thy redemption as of thy creation that the onlie glorie may bee giuen vnto Him I might speake something here against the enemies of the trueth but I will not insist If thou takest any part of that worke to thy selfe thou bereauest God of a part of His glorie Therfore seeing thou hast neither arte nor part in it let Him haue the onelie glorie for euer and euer Nowe followeth the seconde part of the commendation of the Gospell In a mysterie It is in a mysterie it was hid vp Sciences vse to bee commended because of their secrecie for men wil say O! it is a mysticall and secrete thing therefore it is a commendable and precious thing But if euer anie science or wisedome in the worlde merited commendation thorowe the secrecie of it especiallie this wisedome of GOD for there was neuer so secrete a wisedome so manie ages from Adam till CHRIST came all closed vp in a mysterie hidden from the world and if there was anie blinke of it it was verie obscure Brethren there are sundrie wisedomes of God There is a wisdome of the creation and gouernament of the worlde and there is a wisedome of God of the redemption of the worlde once created and making defection from that blessed estate of creation As for the wisedome of creation as soone as euer the worlde was created this wisedome brake foorth and was reuealed and made knowne to men and it shineth yet in the creatures looke to them thou shalt see the image of that wisedome shining in them and more than this man receiued this wisdome of creation written in his heart So this wisedome was not kept close but made patent to the eyes of men Angels to looke vpon it But as for the wisdome of God of the redemption of the worlde in the creation Hee neither vtred it in word nor writing He wrote not one letter of it in the heart of man in the creation But after the fall of Adam He gaue an inkling of it but very obscure Nowe wherefore was this that the Lord hid vp this wisdome Thereby no doubt He would testify to the world that this wisdome contained a precious thing a jewell there was inclosed in it the whole treasure of Heauen The treasure of Heauen is Christ Iesus who is inclosed in this mysterie and therefore the Lord woulde not reueale it till Iesus Christ came into the world Is it reuealed now It hath beene reuealed euer since CHRIST came into the worlde and this daye in SCOTLAND that treasure is laid
sixteenth Chapter and the two and twentie verse of the first Epistle to the Corinthians Louest thou Him assure thy selfe howbeit thou canst not get such a loue to Him or such a sight of these thinges as thou wouldest haue they are prepared for thee Onelie thou art to take heede to see if that loue of GOD bee in thine heart Goe not to search what is in Heauen and thinke not to get a full sight of that glorie in this life that is laide vp for thee But rest on Him yea though it were halfe blindlinges Well is the soule that can loue the LORD IESVS I will ende heere and will recommende to euerie soule that Loue of IESVS as euer they woulde see the thinges that the eye neuer sawe nor the eare neuer hearde nor hath euer entered into the heart of man to their euerlasting comfort and consolation at the comming of the LORD IESVS To whome with the FATHER and the Holy GHOST bee all Honour Prayse and Glorie for euer and euer world without ende So bee it THE SEVENTH SERMON I. COR. CHAP. II. verse 10 But GOD hath reuealed them vnto vs by His Spirit for the Spirit searcheth all thinges yea the deepe thinges of GOD. verse 11 For what man knoweth the thinges of man except the spirite of a man which is in him Euen so the thinges of GOD knoweth no man but the Spirite of GOD. verse 12 Nowe wee haue receaued not the spirit of the world but the Spirite which is of GOD that wee may know the things that are giuen to vs of GOD. THE last day Brethren we heard a cleare description commendation of that wisedome which ` Paul spake and preached which is none other in effect but this same blessed EVANGELL that is preached to you We shewed you that there was nothing that might commende a science or wisedome in this world but it concurred with him to the commendation praise and glorie of this wisdome that is here described The author of it is not the world nor the Princes of the world but God the maker of the worlde The secrecie of it was hidden vp in a mysterie so manie ages from the creation to the comming of Christ and manifestation of Him in the nature of man The antiquitie of it it was predestinated from all Eternitie The end of it our glorie The sublimitie and highnesse of it when it was reuealed at the cumming of CHRIST none of the Princes of this world could vnderstand it for if they had known it they had not crucified the LORD of glorie The subject of it the thinges which the eye neuer sawe the eare neuer hearde which neuer entered into the heart of man and yet for all this prepared for them that loue the LORD Nowe to come to the Text which wee haue in hand It might haue bene asked of the Apostle If such thinges as were neuer seene neuer heard of nor neuer entred into the heart of man were contained in that wisdom which he taught what profite haue we by that wisedome what profite haue wee of the thinges whereof wee are not capable The Apostle meeteth this in the first verse which we haue read But saith hee God hath reuealed them vnto vs by His Spirit It is true indeed they passe the sight of our eyes they surmount aboue our hearing they passe the capacitie of our mind yet that LORD hath dimitted Himselfe vnto vs by His Spirit He hath reuealed those things to vs the sillie ones of y e world not to the princes of y e world but to the sillie simple ones Hee hath reuealed them not by our spirit but by His owne Spirit There is the summe of the answere shortlie He giueth the reason in the next part of the verse and letteth vs see that the Spirite of Iesus is able to reueale all these high and hidden things to vs setting out the nature of the Holie Spirit For saieth hee the Spirite searcheth all thinges yea the deepe thinges of God The Spirite is a searcher and hee is a searcher of all things created in Heauen and earth Nothing can escape him but hee will seâ—rch into the secretest things in the world and into the secretest parts of thine heart What more Hee is a searcher of the God of glorie Himselfe and will pierce into the infinite deepnesse that is in God Hee being such a Spirit as this is he not able to reueal the things whereof wee are not capable There is the meaning of the whole verse shortlie Then we see these things contained in the Heauenlie wisedome as the riches of God in IESVS CHRIST our remission of sinne our justification our regeneration our saluation and life euerlasting euen common thinges which yee heare of daylie together with Iesus Christ the Mediator in whome and thorowe whome all thinges are wrought are the thinges which the eare hath not hearde nor the eye hath not seene neither haue they eâ—â—ered into the heart of man Yet wee see that these thinges passe not so the capacitie of man nor they are not so altogether hidden from man but they are reuealed And they are reuealed to whom To them for whom they are prepared They are reuealed when euen in this life there is none for whom they are prepared from all Eternitie but in this life before the soule goe out of the bodie they shall receiue some reuelation and vnderstanding of these same things and thou that gettest no reuelation of them in this life and gettest not a sight of them ere the soule goe out of the bodie I will say to thee They were neuer prepared for thee Remission of sinnes was neuer prepared for thee Iustification before the Tribunall of GOD Regeneration Life euerlasting was neuer prepared for thee There is not a better token of life after this life than a blink of life in this life if it were but a glimmering for the best of vs hath but a glimmering a blinke of IESVS Christ and of the graces that are in Him in this life is the surest token that thou canst haue of the life to come And by the contrarie There is not a worse token of darkenesse after this life than to haue thine eyes so closed that thou hast no blinke heere of that life to come And when thou diest hauing no sight of the life to come thou shalt die a miserable catiue a faggot for the fire of Hâ—ll Let vs goe forward to the rest God hath reuealed them by His Spirit Now yee see heere a reuelation by the Spiritâ— Marke it I shall tarie somwhat vpon these wordes Yee heard before of a reuelation by the word which is this wisedome Now yee heare of a reuelation by the Spirite It is not enough to receaue a reuelation by the word though it were neuer so faire and so soundly preached it will neuer doe thee good it is nothing but as if thou wouldest holde a light before a blinde man say to him Man seest
sixt Chapter of the Epistle to the Romanes the twentie verse then yee were free from righteousnesse Marke heere a wonderfull power of God in this base and sillie Ministerie O! would to GOD men coulde knowe this power destroying the deceite of reason and beating down the pride of the heart of man mounting vp against GOD. Alas so great is the power of sinne that it hath no match vnder heauen but this Ministerie I will tell it ouer againe There is nothing to throw this power downe but this Ministerie When this Ministerie was not in the world amongst the Gentiles of the which SCOTLAND was one part for our Progenitors were Gentiles without GOD in the world sinne raigned to death Roman 5. 21 Multitudes of Gentiles perished but from the time that Iesus Christ the author of grace came into the world and brought with Him this Ministery first He himselfe thereafter His Apostles amongst whome Paul was as painfull as anie man made it manifest howe powerfull this Ministerie was by demolishing the kingdom of sinne for then grace beganne to reigne and the power of GOD was manifested Brethren I dare affirme the onelie thing that holdeth down the power of sinne is this sillie base Ministerie take it away for men wold faine haue it away and shoote it to the doore and for ought that I can sâ—â— I thinke it shall goe away sinne shall come to an hight Take away the thing that holdeth downe the head of sinne and it shall reigne Then O miserable Scotland heere I denounce shame ignominie shall come to thee shame and confusion to King and Court Land and Burgh if this candlesticke be remoued This shall be found by experience if euer thing was true And thou that wouldest â—un to damnation hast the remoouing of it that thou mayest hasteÌ„ thine own damnation Nowe the last thing I see is the proper effect of this Ministery of the blessed God would to God the worlde could see the glorie of it the proper effect is not to slay men but to saue them This worlde thinketh that wee are come to slaye them No wee are come to slay sinne in you that will slay you if it be not slaine Paul in the 1. epist to the Cor. chap. 3. vers 12. 13. compareth the Ministery to a burning fire that burneth vp haye stubble and trees euen so it burneth vp thy sinne and the drosse of thy nature andâ—â—l the vanities of thine heart but saueth thy selse Howe is this that the world cannot abide the meane of their saluation they cannot get rest neither night nor day till they get away the thing that saueth them Nowe it saueth the man by taking him and leading him captiue vnder the King of glorie Ye see they that are superiours in the battell when they say to anie man Bee taken if hee will not bee taken they will slay him there Euen so as truelie iâ— thou wilt bee stubburne and wilt not bee taken in this fielde this word shall slay thee Therefore blessed are they that can suffer the ordinance of GOD and stand still vntill sinne bee slaine and they themselues bee ledde captiues vnder Christ for that captiuitie vnder Him is true freedome To that immortall and euerlasting King bee all honour and glorie for euermore Amen THE TENTH SERMON PHILIPPIANS CHAP. I. verse 18 What then yet CHRIST is preached all maner of wayes whether it bee vnder a pretence or sincerelie and I therein joye and will joye verse 19 For I knowe that this shall turne to my saluation through your prayers and by the helpe of the Spirit of IESUS CHRIST verse 20 As I heartilie looke for and hope that in nothing I shall bee ashamed but that with all confidence as alwayes so nowe CHRIST shall bee magnified in my bodie whether it bee by life or by death verse 21 For CHRIST is to mee both in life and in death aduantage 22. And whether to liue in the flesh were profitable for mee and what to choose I know not verse 23 For I am greatlie in doubt on both sides desiring to bee loosed and to bee with CHRIST which is best of all verse 24 Neuerthelesse to abide in the flesh is more needefull for you verse 25 And this I am sure of that I shall abide and with you all continue for your furtherance and joye of your faith verse 26 That yee may more aboundantlie rejoyce in JESUS CHRIST for me by my comming to you againe PAVL lying in bandes at ROME there riseth vp two sortes of Preachers The first sort of them that preached sincerelie that GOD and His glorie might be aduanced The second sort of them that preached not sincerelie not for the aduancement of Christ nor His Gospell but to adde afflictions to Paule bands moued with ambition and enuie towards him In the first verse which wee haue read in your audience Paule vttereth his minde concerning these two sortes of Preachers and this is his mind in effect Let them saieth hee preach as they will preach let them preach of sinceritie for the glorie of Christ let them preach for the fashion howeuer they preach preaching the trueth of God CHRIST is preached euen by them who preacheth not sincerelie And therfore because Christ is preached I rejoyce notwithstanding of all that injurie which I receiue by their preaching I rejoyce and will rejoyce and no man will bee able to take my joye from me Shortlie then there is Paules minde concerning these two sortes My doctrine shall bee generall And the first thing that I marke heere is this and anie of you may see it The Lord is glorified Christ is magnified euen by a counterfeite doing of men when they doe the thing that is good yet not in sinceritie nor of purpose to glorifie GOD in their doing But their purpose not beeing to glorifie God in their doing they not doing sincerelie howbeit Hee getteth His owne glorie by their doing yet they shall get little thankes It is not so much the turne it selfe the action it selfe preaching or whatsoeuer it bee that procureth to a man thanks and grace at the handes of God as it is the purpose intention in doing I had rather doe the soberest thing in the world and if it were 〈…〉 eate my meate and drinke my drinke of purpose to glorifie God in my doing than to do the greatest and fairest worke that can be seene to the eye of man without purpose to glorifie God in that doing Marke it Whether yee eat whether ye drinke or whatsoeuer ye doe little or much do all to the glorie of God saieth Paul 1. Cor. 10. 31. And therefore Brethren there is nothing that a man should so much looke to in his doinges and actions as to his purpose and to the intention of his heart Looke thou as thou wilt the Lord looketh chiefelie to euerie mans intention and purpose He that preacheth what is to bee respected with what measure of grace he preach if in preaching
his intention be to glorifie God Christ whatsoeuer anie man or woman doeth let them looke aboue all things that in doing their intention be to glorifie God as euer they would looke for thanks at His hands This is a lesson I see here another thing The Gospell is aduanced IESVS CHRIST is glorified in Paules hurt and who is a dearer man to Christ than ` Paul The lesson then is this Wee see the Lord is glorified when those whom He loueth best is damnified in this world in their hurt and domage Hee getteth His glorie that thing which is done against them in malice the Lord therein is glorified Well then I learne by the example of Paule If so bee that my GOD is glorified in mine hurt if He getteth aduantage by my damnage skathe then vnderstanding that glorie redoundeth vnto Him by my suffering and it were by my death I am bound to rejoyce I rejoyce saieth the Apostle and shall rejoyce I am bound to rejoyce and thou art bound to rejoyce still in glorifying God to the ende So aboue all thinges the glory of Christ shold be sought What am I to be respected my shame hurt death what art thou to be respected thy shame hurt and death if it redound to y e glory of Him who made me and thee for His glorie Now when he hath shewed his joye and mind concerning these two sortes of men in the next verse he commeth to the cause of his joye in that the LORD was glorified in his hurt and domage For saieth hee I knowe that this shall turne to my saluation c. That thing that is done to mine hurt it shall bee so chaunged and turned about that against the expectation of men who woulde hurt mee the LORD shall worke out my saluation There is the lesson If I can rejoyce thou canst rejoyce that the LORD getteth glory by thine or mine hurt or skathe wee may bee assured that our trouble shall be wonderfullie altered changed that which was done to our hurt shall turne to our saluation The Apostle Paul saieth in the 8. chapter of the epistle to the Romanes verse 28. To them who loueth God all things commeth for the best For if the glorie of GOD bee deare to thee if thou preferre His glory aboue thy saluation be assured thy life and saluation shall bee deare vnto Him yea thy saluation shall bee dearer vnto Him than His glorie can bee vnto thee for thou canst not loue Him so well as He loueth thee Moses Exod. 32. 32. vttereth a wonderfull zeale to GODS glorie and saieth Ere Thou destroye this people raze mee out of the booke of Life that is altogether destroye mee But what answere gets hee No Moses I had rather raze them out of my booke who haue sinned against mee Paul desireth that he may be an Anathema Rom. 9. 3. and that for the zeale hee had to the glorie of God But Mose shall neuer bee scraped out of the booke of God because hee loueth Gods glorie Paul shall neuer bee accursed because hee loueth Gods glorie And if thou wilt looke to His glorie all that euill which thou canst wish to thee for His glory shall be turned to thine health and saluation Then yee see there is nothing that we can lose by seeking of Gods glorie Our damnage shal be euer turned to our aduantage In the next part of the verse and the verse following is set downe the maner and the ordinarie manes whereby the hurt and domage that the godlie suffer for the glorie of God is turned ouer to their good The Lord onelie is able to turne it to their good Who is able to turne darknesse into light death into life ignominie into honour but Hee It passeth the cunning of all the creatures to make this wonderfull change The Lord onlie is able to make this change And certainlie the shame trouble and affliction that the godlie suffer in this life woulde all bee the beginning of Hell except that moste skilfull crafts-man the Lord come in and made this wonderfull alteration and turned all these thinges to their aduantage except Hee turned death to life ignominie to honour and trouble to joye the estate of the godlie in their sufferinges were moste miserable Thinke not that these thinges are good in themselues No death is not good of it selfe it is a punishment for sinne Rom. 6. 23. The Lord onlie maketh the change and maketh death to bee the entrie to life but the Lord doeth all this by ordinarie meanes and middle and yet all the meanes which Hee vseth derogateth nothing to His glorie because they all come of Him and Hee hath the glorie of all Seeing then in making of this wonderfull chāge of darknesse into light of death into life of woe into joye c. there must bee ordinarie meanes woe be to thee that contemnest the meanes for if thou doe it the trouble shall lie still on thee till thou bee troubled in Hell Sicknesse shall bee sicknesse indeede to thee death shall bee death indeede and the beginning of Hell to thee Then let vs take vp the meanes as they lie here in order Yee haue heard of one alreadie to wit Rejoycing that God is glorified in trouble If as I haue saide thou canst haue that heart and care of His glorie that thou canst rejoyce in thy trouble that thy trouble glorifieth Him bee assured a wonderfull alteration shall bee made of thy trouble Trouble shall be no trouble affliction shall be no affliction death shall bee no death Onelie get thou this desire of His glorie Nowe followeth the next meane The Apostle saith I am assured that this thing shall turne to my saluation through your prayers As the care to the glorie of God is a meane to make this alteration and to turne our troubles to our saluation so the care and solicity of the body of the Church the intercession and prayer that the godlie maketh for vs who lye in trouble is another meane for the prayers of the godlie for anie member of the bodie of the Church hath a wonderfull effect They will turne miserie into joye darknesse into light yea death into life Yet howbeit others haue care of thee lying in distresse if thou thy selfe contemnest and despisest their care if thou regardest not whether they pray for thee or not no body make intercession at GODS handes for thee there shall bee nothing but trouble to thee trouble shall alwayes continue trouble affliction shall alwayes remaine affliction And as thou contemnest and despisest the prayers of the Sainctes and the godlie for thee so thou shalt lye still in miserie and drowne in miserie at last It is a follie to a man to thinke that his owne care onelie for himselfe will serue the turne contemning and despising the care of all others for him I cannot thinke that such a one hath one spunke of godlinesse in him who will cōtemne the care of others For it is
That hee was a Iew a Pharisee his father a Pharisee of the Tribe of Ben-jamin none so zealous of the Lawe as hee c. manie aduantages and great prerogatiues but after that hee once commeth to CHRIST and getteth Him hee sayeth All is but dung in respect of that excellent knowledge of that aduantage of IESVS CHRIST As I counted much would he say of these earthlie aduantages before I knew Christ euen so after that â— once had gotten a sight of Him I counted them nothing but dirt and dung And therefore hee telleth out the aduantages and gaines that hee founde in Christ That saith he I may be found in Him that is not hauing mine owne righteousnesse which is of the Lawe but that which is through the faith of Christ euen the righteousnesse which is of God through faith There is the first aduantage Thou art justified before the Tribunall of GOD. What king can giue thee that aduantage to set thee vp as a free-man before the Tribunall of God And albeit thou hadst gotten all the aduantages that kings can giue thee if thou gettest not this aduantage to stand before that Tribunall cloathed with Christ thou shalt goe to damnation Then hee addeth to another aduantage That I may knowe Him and the vertue of His resurrection and the fellowship of His afflictions and bee made conformable vnto His death if by any meanes I might attaine to the resurrection of the dead There is the second aduantage thou art made like vnto Him in holinesse and both in suffering and in glory thou art comformed vnto Him Well is y e man that can get this aduantage to be glorified What are all aduaÌ„tages to be couÌ„ted of that can come to thee in this life in respect of this aduantage that when thou art lying a vilde bodie in the graue Christ shall take thee vp and set thee in that glory which is prepared for the sonnes of GOD. Alas if men coulde see the aduantages which are in CHRIST For all faileth for fault of sight If men got but one blink of CHRIST they woulde not giue that sight for all the kingdomes in the earth Wee want spirituall eyes and senses These spirituall aduantages in CHRIST are seene onelie with a spirituall eye and for fault of that spirituall sight wee see not the aduantages which are in Him There is nothing which wee shoulde more desire than these spirituall senses wherewith wee maye get a sight and fore-taste of these thinges which are in IESVS CHRIST Nowe in the next verse taking occasion of the wordes that CHRIST was aduantage to him both in life and death hee beginneth to doubt whether it were better for him to liue or die And whether saieth hee to liue in the flesh were profitable for mee or what to choose I knowe not I thinke I woulde bee dead to see mine aduantage which I will get in death for my gaine which I get liuing is nothing to that aduantage which I will get in death But I am straited whether to liue in the flesh or to goe out of the bodie Then he bringeth in the reason It is better for mee to bee loosed and to bee with CHRIST I will bee at Him yet hee saieth I am in doubt and not resolued Neuerthelesse to remaine in the flesh is more needefull for you For albeit it bee better for me to be dead yet when I looke to you it is worse for you After this doubting and reasoning hee concludeth I will liue then and the LORD will keepe mee for your weale Then Brethren I will marke heere one or two thinges and so I shall ende Yee see a doubting in PAVL whether hee shoulde liue or die which distracteth his minde This doubting is common to manie For sometimes wee woulde liue and other whiles wee woulde bee dead But looke to the cause that distracted PAVLES minde and made him to doubt whether hee shoulde desire to liue or die Some men woulde die because there is nothing in this worlde but miserie Some men woulde die for other causes because of sicknesse some because of shame following some offense for the life is tedious to a miserable bodie the life which shoulde bee comfortable is tedious in distresse But howe manie commeth to this point To desire to bee dissolued for the glorie that is with IESVS and saieth If I were away I woulde get this aduantage of glorie Who woulde be awaye for the glorie of Heauen and aduantage that is laide vp there It is a rare grace to get this desire No question thinke as yee will infinite joy glorie and passing aduantage is in Heauen Againe some men woulde liue wherefore because they are fresh greene and able men they would passe their time yet Some men would liue because they haue wife and children and woulde care for them I condemne not lawfull care but all this desire is vaine Where wilt thou get that man that would liue to help the poore Church of CHRIST with his labour How manie will come on with this to liue onelie for the weale of the Church of CHRIST I desire such a Pastor who is minded to liue for the care y t he hath to leade manie by the hand to Heauen ere he goe away that he may winne manie soules to CHRIST that hee may bee the welcomer when hee commeth there himselfe He is happie It is the sight of that Heauenlie glorie that maketh men to haue this foresaide desire Howe manie seeth that Heauenlie glorie Fie on vs seeing such a glorie laide vp in Heauen for vs that yet will not make a meane to get it wee perish for fault of sense There is â—o lacke of aduantage in CHRIST but the lacke is in me in thee I haue no desire of that glorie thou hast no desire of that glorie and so wee perishe Therefore get this sense of glorie in time or else thy soule shall bee drawne out of thy bodie Doe accordinglie Wouldest thou haue it sweetlie loosed Then get in time a sense of this glorie Wouldest thou haue it pulled out by force TheÌ„ neglect the sense and sight of this glorie Obserue another thing of the care of Paul He counted nothing of all these afflictions in respect of the care which he had of the Church of God I wonder at this care of his considering now our carelesnesse For if euer care was dead out of the hearts of men it is now dead Farewell the care of the Church of God in Scotland for fault of y e zeale of Gods glory the care of the Church of God I see this Land and the Church of GOD therein decaying Learne another thing of PAVLES resolution Yet he resolueth to liue that for the weale of the Church of Christ Marke it There is none of vs but wee should desire to haue the fruition of the glory and joye that is in the face of Iesus yet we who may profite in the Church of God in this life are bounde to
desire to liue for a while that the Church may be holpen The Lord accounteth more highly of this desire than of a desire that a man hath to die and to bee with Iesus The Lord accounted more of PAVLES liuing to helpe the Church than of his glorifying Him in his death Thinke yee that PAVL woulde haue liued so long except the Lord had seene him profitable to His Church And no question y e Lord Iesus knowing the misery of this earth would haue taken vp His Apostles at His ascention with Him if He had not loued the weale of His Church There is no good body but the Lord woulde haue them with Him yet Hee letteth them remaine heere in paine that they may help the Church otherwise there would not be a good body left liuing in SCOTLAND Hee would take them all away and glorifie them But so long as Hee hath a Church in SCOTLAND Hee will let good men continue but when Hee taketh them away wo be to them that tary behind It is wonderfull to see how the Lord will keepe a man by whose trauels Hee will helpe His Church All the worlde will not get leaue to hurt an haire of his head HEROD taketh PETER and putteth him into prison laying him betwixt two souldiers thinking to execute him y e next morning Act. 12. But the Lord by His Angell wakeneth him and bringeth him safe out and yet hee wist not what hee was doing PAVL and PETER were wonderfully deliuered so long as the Lord had to doe with them but when He had done His turne and they fell into the hands of NERO there is no more dinne of them they were slaine So long as the Lord hath adoe with any man He will shake Heauen and earth ere hee perish Well the care of the Church of God is decaying in SCOTLAND Leâ—vs crie LORD put the care of this Church and the care of the members of the body of Christ into the hearts of men that euery man may care for the saluation of another and that God maye bee glorified in them through His Sonne Christ Iesus our Sauiour To whome with the Father and the Holy Ghost bee all Prayse Honour and Glory both now and for euermore AMEN THE ELEVENTH SERMON TITVS CHAP. III. verse 3 For we our selues were in times past vnwise disobedient deceiued seruing the lustes and diuerse pleasuâ—es liuing in maliciousnesse and enuie hatefull and hating one another verse 4 But when the bountifulnesse and loue of GOD our Sauiour toward man appeared verse 5 Not by the workes of righteousnesse which wee had done but according to His mercie Hee saued vs by the washing of the newe birth and the renewing of the Holie Ghost verse 6 Which Hee shedde on vs aboundantlie through IESUS CHRIST our Sauiour verse 7 That wee beeing justified by His grace should bee made heyres according to the hope of eternall life IF we shall consider this Text welbeloued in IESVS CHRIST we shall find in it three things The first the miserable estate and condition of man wherein hee stood before hee was called to grace by IESVS CHRIST The next is his mercifull deliuerie froÌ„ that miserable estate and condition The last is the ende of his mercifull deliuerie to wit That he should serue God all the dayes of his life in all maner of thankfulnesse for so mercifull a deliuerie And seeing our communicating with the bodie and blood of the LORD approaches our preparation caÌ„not stand in three better thinges than these First in a knowledge of our miserie before that we knew God in CHRIST Next in a knowledge of our mercifull deliuerie from that miserable estate And thirdlie in a duetie toward God for our deliuerie We shall speake at this time of the first two Now to returne and to goe thorow the words as the Lord will giue vs grace The occasion of the setting downe of this first part to wit of our miserie before we knew Christ is this Immediatelie before he hath exhorted TITVS to vse all kinds of lenitie towardes them that were not conuerted not to deale with them in rigour but to deale with them in meeknesse Hee giueth the reason Looke what they are now euen such were we before wee were called liuing in concupiscence our mindes were rebellious against God therefore let vs deale with them as wee woulde haue beene dealt with our selues at that time I marke here first That our miserable estate that we stood in before we were called to this grace through Iesus Christ shoulde neuer be forgotten The miserie of nature wherein wee are conceiued and borne and wherein wee liue for a time till wee knowe Christ should neuer goe out of our remembrance When thou hast plaide the foole a while in sinne when thou hast followed harlotry committed murther oppressed thy neighbour when God hath called thee out of that miserable condition made thee to know Him in Christ forget neuer thy former misery forget neuer that thou hast followed filthinesse murthered oppressed c. Saieth the Apostle to the Ephesians who were Gentiles after their conuersion in Christ Forget your olde done deedes saith he so No but he saith Remember that ye were Gentiles Brethren it is true the estate of grace in Christ hath a sweetnesse with it if a man or woman haue a sense of it but looke that the sweetnesse of it m is-â—elish not so the taste that in the meane time thou lose all sense of thy former misery Keepe therefore both the misery and the deliuery in thy mind that thereby the true sense of GODS mercie may be stirred vp in thine heart for none haue the true sense of the mercie of God in Christ except hee onelie that sigheth for the miserie which we did lie in before This is the first Another thing I marke here This same remembrance of our misery it should make euery one of vs that stand in grace to haue a compassion vpon sinners where euer thou seest them labour to winne them but with pitie and let bee thy bitternesse A man that hath no pitie but is full of bitternesse against a sinner that man hath forgotten that hee was a sinner before There is no man so cleane but there is a remaining corruption in him albeit hee see it not They that haue the true zeale of God they will indeede bee seuere against sinners Why not but they beginne alwayes at their selues and then reprooue others Hypocrites beginne not at themselues but they hide and cloake their owne sinnes and are alwayes seuere against others But the man that beginneth at himselfe his seueritie is aye mixed with pitie But to come to the words Wee were such as they are now we were mad and out of our right wit we were beside our selues There is the first part of our miserie in nature for wee were all miserable by nature there is not one soule but it is borne miserable by nature Yee see then Brethren our miserie beginneth not at our
then say Lord I deserue to be threatned alwais to be plagued but Lord thou knowst my nature thes things wil not make me to come to Thee but will put mee away from Thee therefore let mee see Thy manifolde mercies towards sinners to allure me and then I shall come vnto Thee So wee see the remidie against an euill conscience to wit an humble confession of sinne and vnworthinesse and a fleeing from the justice of God to His mercie The fairest sweetest thing in the worlde is to feele the mercie of GOD. But herein there is great hardnesse and difficultie It is not so easilie attained vnto as men commonlie thinke for His mercie is compassed about with His justice and with His wrath against sinners as with a wall of fire and he who will come to grace he must come through a consuming fire and when hee preasseth to come neare the fire of Gods wrath will holde him off and will strike out and burne vp the impenitent sinner as fire doeth the stubble So it is an harder thing than manie think it to be to win to Gods mercy And how shal this be remidied By what meanes shall wee gette thorowe this wall of fire Truely hee who woulde meane to passe thorow fire had neede to bee well armed the man who preasseth to approach neare to that inuialable Majestie who can abide no sort of vncleannesse and woulde drawe neare to the Throne of His grace must bee well armed against the justice and wrath of GOD which debarreth sinners Surelie there is none armour in the world that can preserue vs from that raging and consuming fire of the justice and wrath of GOD but only the righteousnesse and satisfaction of Iesus Christ Let a man vse all the meanes in the world and he be not found in Christ he shall haue none accesse to come thorowe the justice and wrath of God to the Throne of grace yea his soule and his conscience must bee sprinkled and purged from dead workes with that blood which was offered vp to GOD to that ende by His eternall Spirite Heb. 9. without he bee dipped in that blood hee will finde GOD a terrible Iudge And after that through faith in the death and blood of IESVS thou commest to that Throne of grace thou shalt heare the sweetest and moste comfortable voyce that euer was that is All thy sinnes are forgiuen thee in that blood And if a man were cōdemned to die for some haynous cryme if the king would saye I absolue thee I forgiue thee thou shalt liue What joye and comfort woulde that voyce bring to the heart of him who was condemned The Apostle saieth Hebr. 10. 22. Let vs goe to the Throne of grace with a true heart and purged from an euill conscience through the blood of IESUS CHRIST that is Thinke not to come to that Throne of grace except first thou bee purged with that blood Therefore as euer thou wouldest bee in Heauen or see the face of GOD to thy comfort seeke to haue faith in CHRIST IESVS Looke vvhat necessitie is laide vpon a sinner either must hee bee banished from the presence and face of GOD for euer and be casten into the societie of the damned or else if he would bee saued hee must bee imped and ingraffed by a true and liuely faith in Iesus Christ make thee for it with all thy maine to get a gripe of Christ as euer thou wouldest be saued Nowe after hee hath met this objection which God or his owne conscience in Gods cause might haue casten in that hee was so vnworthie to bee heard by an humble confession of vnworthinesse and by fleeing from His justice and claiming to His great mercies bee setteth downe the ende of this mercie and free forgiuenesse of sinnes when he saieth But mercie is with Thee that Thou mayest bee feared The ende whereof the Lord granteth mercie and forgiuenesse of sinnes to sinners is that they may obey serue and worship God with pleasure and alacritie No man can euer be able to glorifie God and to serue Him chearfully but the man who hath assurance that his sinnes are freely forgiuē him in that eternall loue of God through the blood of Iesus for none can glorifie God except first he be glorified of God Albeit the naturall man got neuer so manie and great benefites yet because hee hath none assurance of the forgiuenesse of his sinnes he can neuer glorifie God nor be thankfull to Him On the other part It is vnpossible and if thou haue a sure perswasion that thy sinnes are forgiuen thee but thou wilt bee careful in some measure to meet the Lord God in loue to pleasure Him and to thanke Him for the first effect that floweth from the remission of sinnes is sanctification or glorification And it is not possible but if thou bee glorified thou must glorifie the Lord againe But the question may be here proponed Wherein standeth our glorifying of God hath He neede of our glorification Can our seruice bee profitable to Him Can our well-doing extend to Him Hath He need of any thing that wee can doe I answere Indeede it is true our well-doing cannot extende to Him as Dauid confesseth of himselfe in the 16. Psalme and the 2. vers All the Kinges and Monarches in the world cannot doe any thing that is profitable and steadable to God We are not able to adde any thing to the glory of God for His glory is infinite and to an infinite thing nothing can bee added for if anie thing coulde bee added it were not infinite The Father the Sonne and the Holy Spirite perfectlie glorified one another from all eternitie Glorifie Mee saieth Christ with that glorie which I had with Thee before the foundation of the world was laide That blessed Trinitie was as perfect in glorie before the creation of the world as it hath beene euer since Our glorifying of God stādeth only in this when the Lord illuminateth our minds that we may see His glorie in all his properties that wee in our heartes with pleasure and chearfulnesse consent thereunto allow of it and with our mouthes proclaime that glory which we see to be in Him And it lieth not in man nor angel to compare His glory The good the euil the well y e wo the commodity incommodity of al cōmeth to our own selues and happy is that man that glorifieth God miserable is he y ◠glorifieth Him not for our felicity standeth not in that y ◠we our selues be glorified but in this that we glorify our Lord eternally for that end were we created to y ◠ende were we redeemed with that precious ransom euē that we shuld glorify y e Lord happy is that creature that hath some purpose thirst desire to glorify God in this life for he may be assured that one day the Lord shall glorify him eternally in Heauen That soule I say shall be perfected in the life to come
may finde such experience as he found and that they may glorifie the Lord also So the end he looketh to is to glorifie the Lord that He may bee glorified in manie belieuers and waiters on him The ende of the mercy of God tendeth to His own glory There are many properties in God he is infinite in wisdom in power in trueth infinit in glorie Majestie Now the Lord is glorified in all his properties in his wisdome power justice But aboue all thinges the LORD seeketh that the world should glorifie Him in that deepe riches of mercie and gentlenesse that is in Him that wee shoulde praise Him euerlastingly in His mercie And as this is His will and as the mercy of GOD serueth to His glory So the soule of a man that hath once tasted of the mercy of the Lord Iesus is caried away with such a zeale to His glory that it will cause am in forget himselfe and with Moses and Paul wish to be a curse and anathema to haue God glorified This man ye see when he hath tasted or His mercy hee turneth him to the whole Church and willeth them to trust in Him that they might find His mercy that so God may bee glorified So it is hee onely who hath tasted of the mercy of God who when he looketh thorow the miserable world can haue pity on any mā He that neuer tasted of that mercy of God had neuer true pitic vpon any mā Then y ◠thing which he craueth is this that many shoulde taste of His mercy that God may be glorified by many His heart is moued with pitie and so all his endeuour is to see if once he can gette them win to God for when hee looketh abroad vpon miserable sinners he is full of rueth and compassion But marke againe the zeale which hee hath to the glory of GOD is the first cause that mooued him to seeke that all the world should taste of mercy and glorifie God So first he beareth a loue to Gods glory and then he hath pitie towarde men the one is the cause the other the effect the one preceedeth the other followeth the one is the roote and the other the branch All the loue we cary to man should be for the loue vve haue to GOD. And vvhere these two goe together a zeale to the glory of God alas vvhere is zeale to Gods glory now adayes vvhich is a true token that His glory is departing away and then a pitie of the misery of man a desire of the saluation of man then that man vvill forget himselfe that hee maye seeke the saluation of the vvorld that so in it God may be glorified And the man that hath this disposition in his heart is fit to be a Minister Preacher of grace to the world otherwise if hee vvant this disposition it is but a colde preaching that he vvill make Now in the next vvords vvhen he hath proponed the exhortation and desired them to vvaite on the Lord to moue them the more he pointeth out to the Church the nature of God vvhat God is for vvee must know vvhat God is ere euer vvee put our trust and confidence in Him for why saith he with the Lord is mercie and gentlenesse as if hee would saye The Lord is full of mercy His mercies are incomprehensible yea infinite and neither man nor Angel can sound out the deepnesse therof He is all mercie and as S. Iohn saieth in his first Epist chap. 4. vers 8. The Lord is loue Therefore await on Him for why there is no want nor scant of mercy in Him This is vvell to be marked when hee exhorteth Israel to vvaite vpon the Lord hee saith not because He is omnipotent and infinite in justice onelie wise c. But hee giueth this reason because mercy is with Him therefore waite vpon Him This would be well considered What is the cause of this Nowe I will aske another question What thing in God neede wee moste into this worlde There are manie thinges which wee haue much neede of What is it that wee haue moste neede of Another question What is the estate that euerie one of vs is borne in in this worlde Are wee not borne sinners conceiued and borne in sinne and iniquitie And so are wee not all miserable For there is nothing for sinners but miserie death damnation and so all sinners are miserable So what thing is it that a sinner wanteth most vvhat is it that sinne and miserie craueth but mercie And if thou bee miserable the thing in this world that thou shouldest craue first is mercy that God woulde bee mercifull to thee So mercie and forgiuenesse of sinne is the first thing whereto thou oughtest to haue recourse And if thou wilt tell a miserable bodie that feeleth himselfe to bee miserable and the childe of wrath that God is omnipotent if thou point Him out in His wisedome in His justice hee shall bee so farre from receiuing anie comfort and consolation of anie of these things that by the cōtrarie he shall be so terrified that hee dare not presume to seeke God to looke to Him to come to Him c but hee will runne away from God But tell him that God is mercifull full of grace in Iesus Christ that is the sweetest speach that euer he heard But alas few of vs feeleth that burthen of sinne Who is he that groneth vnder sinne Who feareth the terrors of that wrath If thou find them then tell thee of the mercies of Iesus Christ it would bee the sweetest tale that euer thou heardest And when a man is once sensible of the infinite mercies of GOD in Iesus then tell him of all the infinite properties of God tell him of His power wisedome and prouidence they will all serue to his comfort for why he will thinke that all things that are in God appertaine to him and serue to his weale he will finde that all things will serue to his saluation Otherwise without this assurance of mercy hee will neuer thinke them comfortable So there is a sure ground The faith of a man or woman first of all is euer relatiue to the mercy of God and that is the first object of faith Indeed hauing gottē a gripe of mercie then it extendeth to all the rest but before that there is nothing in God that it can rest vpon Yee see by experience when the law is preached there is little allurance of the heart but when the Euangell and Christ Iesus is preached the heart is drawne on and allured What is the cause of this The doctrine of the law is a doctrine of extreame justice and His justice doeth nothing but terrifie the soule but the doctrine of the Euangell is a doctrine of the mercy of God in Iesus Christ which draweth to it the hearts of men Albeit thou heare the law preached an hundreth yeares heare no more thou shalt be so far from being the better that thou
who before delited in kissing leaue your harlots and from this woman learne to kisse the LORD or else thou and thy vile mouth shalt burne in Hell Kisse the feete of the LORD who hath shedde His blood for thee for so oft as thou kissest the feete of the Lord thou shalt finde that thou suckest grace out of Him And this woman who was before a vile harlot now only she taketh pleasure to kisse the Lord. And what did this woman more It is said when shee had bestowed her body vpon Him shee taketh that boxe of costlie ointment that shee had prepared for Him and anointed his feete therewith Bestowe thy selfe first vpon the Lord and bestowe thy body vpon Him and His seruice and say to Him Nowe Lord I giue thee and I bestow vpon thee mine heart my soule my body all the members therof keepe thouthem in holinesse that they may bee consecrate to thee Then when thou hast bestowed first thine heart and thy selfe vpon Him it will be none hard matter to bestowe thy goods when His glory requireth And certainly when men are so nigard in the â—â—ds cause that they will not bestowe a pennie â—pon Him when his glory requireth or vpon His â—oore members it is a sure argument that they â—euer bestowed their heart vpon Him Many vain men and women will saye And if Christ were in the worlde for the loue I carie vnto Him I would followe Him serue Him imploye my body and all that I haue in His seruice and to His glorie but if thou wilt not bestowe thy goods vpon the needie vpon His seruants and vpon these who carie His image if Christ Himselfe were in the worlde thou wouldest bestowe nothing vpon Him for if once thou were sensible of that liberality that Iesus offereth vnto His owne thou wouldest loue Him so well that thou wouldest shewe thy selfe liberall to these who cary His image thou wouldest giue all that thou hast for His cause who is onelie able to make thee rich Now to goe forwarde in the Historie Whilest shee is thus exercised in weeping in washing the Lordes feete with her teares in drying them with her haire in anointing them with precious ointment what doeth the Lord what is His behauiour All this time the LORD speaketh neuer a worde vnto her all this time while shee findeth so great grace and mercie in Him Hee turneth not once His face vnto her If thou gettest once the Lordes backe neare vnto thee if thou gettest leaue to kisse His feete howbeit thou gettest not His face at the first nor His countenance at the entrie yet out of Him thou shalt sucke grace and mercie vnspeakeable It is a marueilous thing to see how a sinner will get grace When the Lord will seeme to turne His backe vpon thee yet follow thou on and leaue Him not till He turne His face toward thee and I assure thee thou shalt get His face at the last Therefore neuer depart from Him but sticke by His backe and His feete and certainly in the ende thou shalt get that sight of that joyfull countenance that shall compleate thy joy Nowe to come to the Pharisies part who called Him to dinner for we haue heard the part of the woman The Pharisie named Simon sitteth still and seeth all that is done and speaketh not one word but thinketh and hee thinketh the thing which is not good his mouth is closed but he blasphemeth in his heart If this maâ— were a Prophet saieth hee â—ee would know who and what manner of woman this were who toucheth him for she is a sinner he thought incontinent that the filthinesse of the woman woulde pollute the Lord would hee suffer this vile harlot to touch him if hee were a Prophet or an holie man Yee see now Brethren how disdainfullie he thinketh of her and howe hee contemneth her in his heart A Pharisie that is an hypocrite that wil counterfeite outwardly a kind of holinesse see how he will disdain a poore sinner that is an open sinner in the sight of the world An hypocrite is a foule sinner and he will doe such things in secrete that it is a shame to speake of because his sinne is cloaked from the sight of the world and from his owne eyes when hee beholdeth another sinner againe that sinneth openly in the sight of the world how disdainfully will hee count and speake of the open sinner and will spitte at him the seuerest censurer that euer was is an hypocrite and then he will stand vp admiring of himself and his coloured righteousnesse and saye I thanke God I am not like other men And what is the cause of this The Lord saieth The hypocrite is nothing but a whited tombe a painted graue that within is full of dead mens bones stinke and filthinesse Matth. 23. 27. And yet that cloake of hypocrisie beeing spred ouer the heart the hypocrite seeth not that filthinesse that is in his owne heart and that hypocrite that thinketh to beguile all the world chiefely he beguileth himselfe And if thou sawest that seede of all mischeiâ—e that is within thy selfe certainely thou wouldest disdaine thy selfe and thou wouldest be inclined to judge charitably of a poore sinner thou wouldest not bee so sore and rigorous a censurer of others as thou art And if thou sawest what kinde of stuffe were within thy selfe howbeit it breake not out thou wouldest say Now I see as great corruption in my selfe as in any body it is the Lord that letteth it not breake out the Lord purge and renew mee and the Lord purge renew yonder sinner from the sinne that breaketh out so openly in outward action Now as the Pharisie knoweth not himselfe so he knoweth not what the Lord is he knoweth Him not to bee the Mediator come into the worlde to saue poore sinners and therefore hee concludeth so blasphemously The Lord is not a Prophet Marke Brethren Who euer seeth not that miserie that is within themselues of necessitie they neuer saw that mercy that is in Iesus Christ These two goe together of necessitie Whosoeuer seeth not himselfe is ignorant of Christ and would not buy the mercy of Christ for one penny hee careth not for Christs kindnesse hee counteth grace and mercy all but vanity Now of these two followeth another thing Not seeing himselfe first next not seeing that mercy in Christ not knowing that He was that Sauiour of the world of these two followeth this wicked conceit in him seeing the sinner deale with Him to get grace mercy the Lord dealing so mercifully with her he scorneth contemptuously disdaineth in his heart this dealing y t the poore sinner hath with y â— Lord. The men who see not their own misery noâ— y e Lords mercy they will scorne disdaine a poore sinner either outwardly calling them sighing brethren sobbing sisters or at least in their hart inwardly And I am assured there are hypocrites enough this day who haue no sense
too much vpon him more than he is able to performe So as the Pharisie concluded before that Hee was no Prophet now they conclude that Hee was no Mediator Well Brethren the worke of our saluation hath many impedimentes Wilt thou seeke saluation seek grace mercie then think not to come sleeping to grace for I say to thee ere thou wantest a stoppe to hinder thee from grace from remission of sinnes thine owne heart by the suggestion of the deuill shall stand vp in thy teeth and blaspheme as the Pharisie did first and as the rest at the table did thereafter and all to hinder the worke of thy saluation But see the ende Stayeth the Lord for all this Reâ—raiteth He His sentence againe and saieth thy sinnes are not forgiueÌ„ thee No no the Lords conclusion is past if Hee say it once to thine heart and if He giue once that perswasion in thine heart so that thou mayest saye Lord be blessed my sinnes are forgiuen me happy art thou they shal be forgiuen thee the Lord shall double it within thee so Hee speaketh to the woman as He would say Let them speake what they wil thou art in Heauen thy sins are forgiueÌ„ thee goe in peace There is no peace but the peace of the Lord comming from the remission of sinnes Crie peace as thou wilt but if thou goe not in the peace of the Lord thou gâ—est not in peace but in warre the Lord is at warre with thee and albeit thou gettest the Kinges peace and all the worldes peace yet if thou gettest not the LORDS peace thou hast no peace at all so wel is him that hath His peace for they only may goe in joy that may say Now Lord I am at peace with Thee thou hast forgiuen me my sinnes And if thou canst say this truely thou shalt haue such a joy in thy soule as all the Kings in the world cannot giue thee nor all outward comforts and pleasures affoord thee Nowe the LORD giue vs this peace and a blincke of that joye in the heart through the remission of our sinnes for then one day wee shall see the accomplishment of it to our euerlasting joye and saluation in IESVS CHRIST To whom with the FATHER and the Holie SPIRIT bee all Honour Praise Glorie Power and Dominion both now and euermore worlde without ende So bee it THE XVI SERMON IOHN CHAP. III. verse 6 That which is borne of the flesh is flesh and that that is borne of the Spirit is spirit IN this conference that NICODEMVS hath with CHRIST welbeloued in the Lord IESVS First Nicodemus comming to Him by night and confesseth Him plainly that Hee was a Teacher that came from God because there was none that could worke those wonders that He wrought except the Lord were with him Then the Lord Iesus beginneth to playe the part of a Teacher to Nicodemus who was a Doctor in Isaael And the first ground that Hee beginneth to instruct him into is the ground of Regeneration For Christ came to make a new world again and to renewe man who was dead in sinnes and trespasses Therfore He beginneth to instruct Nicodemus in this doctrine of Regeneration and Hee bindeth him to learne it with such a necessity that except hee and whole mankinde bee regenerate there is none of them that shall see the kingdome of God and this Hee doeth with a great asseueration saying Verily verily Nicodemus hearing and fearing that heauie denunciation of banishment from the kingdome of GOD but not vnderstanding this regeneration beginneth to reason that it was a thing vnpossible that hee coulde bee borne againe because hee was an olde man and it is not possible that an olde man can enter into his mothers wombe againe Christ answereth and answering insisteth in that proposition of regeneration vrging him againe with a necessitie of the same regeneration Onely He addeth to that that He spake before the manner and waye of this begetting to wit of water and the Spirite It is not a fleshlie generation but a Spirituall generation whereby a man is begotten againe by y e renewing of the Holy Spirite in him of the which water is the seale to seale vp our faith in that assurance of that regeneration or new birth Nowe in this Text which I haue read Christ insisteth in the same doctrine and like as in the verse preceeding Hee hath proponed the manner of this new birth not to be naturall but spirituall so in this verse He sheweth Nicodemus what a kinde of birth it is That saith He that is begotten of the Spirit is Spirit that is the Spirit of the Lord IESVS working begetteth not a fleshly or corrupt creature but a Spirituall and Heauenly creature This Hee sâ—tteth not downe simplie but Hee setteth it downe by waye of comparison with the fleshlie generation to the ende that Nicodemus and all men seeing the corruption of the flesh they shuld esteeme the more highly of that Spirituall generation And Hee saieth that the thing begotten of the flesh is flesh that is as the flesh a corrupt masse of flesh and blood cannot beget but corrupt flesh Euen so the Spirit of the Lord Iesus cannot begâ—tte but that that is Spirituall and Heauenly and thus yeesâ—e the meaning of this place But because this place offereth occasion to speake somewhat of Regeneration whereof the worlde had neuer greater neede than at this present for I thinke the world is going backe againe to that old corruption from the which they were deliuered Therefore to the ende that all thinges may be the more cleare I shall speake to you first of the flesh and generation thereof Next of the Spirit Regeneration And the LORD make vs carefull to finde the Spiriâ—e to bee effectuall in euerie one of vs to regeneration Then beeing to speake of the flesh it shall bee expedient to deduce it from the fountaine There are two sortes of sinne in this worlde The one sort is called Originall that sinne that man and woman is borne with in this worlde which they drawe out of their mothers wombe vvith their birth The other sort is called Actuall sinne that standeth in a doing and vvorking and vvhich floweth and proceedeth from that originall sinne as from the fountaine I maye not insist vpon these thinges particularlie but I shall giue you a short viewe of them Originall sinne standeth in two partes The first is that horrible defection and apostasie which whole mankinde in the worlde from Adam to the ende of the worlde haue made in the loynes of Adam for yee must vnderstand it was not Adam alone that sinned and fell from GOD but it vvas thou and all others that euer vvere gotten of man and borne of woman whole mankinde made that defection for as it is saide in the seuenth Chapter to the Hebrewes the ninth verse that when Abraham paide tithes to Melchisedeck that Leui vvho long after vvas not begotten nor borne vvas tithed in the loynes of Abraham his
blessed that inuiolable Majesty were and what the Euangell is how glorious how liuely howe powerfull in operation and then what our selues are how vnworthie we are now Lord what would wee account of Iesus Christ this heart that now is bound vp would then bee loosed to thankfulnesse But wee see not what GOD is and if we haue not found glorie and the power of the Gospell Looke what great coÌ„mendation this Apostle giueth to the Gospell 2. Cor. 3. 6. where hee compareth the Lawe with the Gospell and calleth the Gospell the Ministerie of the Spirit the Ministerie of righteousnesse y â— Ministerie of life Then againe wee see not what our selues are how vile how filthie and vncleane we are we see not that mysterie of sinne that is in vs and therefore we account so little of the Gospell and are so little moued when the Lord threatneth the away-taking of it And to the ende men may knowe howe they ought to esteeme of this Ministerie of this Gospell committed vnto them which now the world so much contemneth and disdaineth we shall speake a litle of the dignitie excellencie thereof To haue the Gospel of Iesus Christ coÌ„mitted to a mans charge is no small thing No there is no fleshe worthie of such dignitie and honour no not the Angels in Heauen let be sillie mortall creatures Is the creature worthy to dispose the treasures of saluation Is a man worthy to reconsile God and the world Is anie man worthy to bee an instrument to bring remission of sinnes peace of conscience and joye in the Holie Ghoste to the soule of man Is anie worthy to beare witnesse to the soule of man that life euerlasting appertaineth vnto him and is laid vp for him in the Heauens And this mooued the Apostle to crie out when hee considered this Who can be found meet for these thinges 2. Cor. 2. 16. And so if wee knewe all that is contained in the Gospell wee woulde saye that the Angels themselues are not worthie to beare such a message to dispense the secrete and hidden thinges of GOD to confirme forgiuenesse of sinnes to put poore sinners out of doubt that the LORD loueth them and taketh them for His children and last that Hee will crowne them with saluation and euerlasting life And the consideration of this should moue them whom the Lord hath set in His seruice to follow the example of th'Apostle Paul and day and night to bee thankfull to God vvho chooseth such fraile and poore creatures to such an high excellent and glorious office as to offer saluation to them who before were condemned and cast-awayes Next this consideration should mooue men faithfullie and carefullie to execute that charge which is committed vnto them as also to pray y â— Lord earnestlie that Hee would blesse them with graces and strength according to the weightinesse of the calling that they maye bee â—ound faithfull in that Great daye for man of himselfe cannot doe so much as to thinke a good thought 2. Cor. Chap. 3. vers 5. let be to haue such graces by nature as to furnish such an high and glorious a calling And as the Pastors haue their duetie to learne heere so the people also may and should make their vse of it that is when they come to heare the word of God to the ende that the Gospell and the promises of mercy may profit and edifie them they shoulde bee resolued in themselues that it is God that sendeth men vnto them and maketh them meete who were vnmeet And in this place the Apostles minde is not onely to humble Preachers to acknowledge the grace bestowed vpon them but also to resolue all men that hee that preacheth is sent from God otherwise the preaching of the Gospell will neâ—er profit them And last this serueth to reprooue the vaine thoughtes and vngodly speaches of the common multitude for they thinke this Ministery to bee but a base and contemptible calling and say Who should be placed into it who but such fooles and vnworthy bodies as cannot bee meete for another calling who but kinlesse bodies But if a Gentleman an Esquires sonne a lordes brother c. take on this calling hee is disgraced and abased therewith But. O vnworthy wretch No Emperour no Monarch nor no flesh whatsoeuer is worthy of so great a calling no the Angels in Heauen honour not so much the commission as the commission honoureth them If thou continuest in counting basely of it to the ende thou shalt finde it at the last to bee the most glorious thing that euer was but it shall be to thy confusion and destruction Nowe I goe forward Hee commeth to a reason of his thankfulnesse Who hath strengthened me saith hee that is of a weake body full of imperfection blottes and sinnes which might haue hindered mee from that calling Hee made mee strong and able So the Apostle compareth his estate by nature with that estate which he found of grace and when hee was in nature hee saieth hee was weake and vnder the worde of weaknesse hee comprehendeth his blasphemy persecution and oppression which hee setteth downe heereafter And heereby wee maye see that men will neuer knowe the grace of God well nor accompt worthily of it vntill they consider what men are when GOD leaueth them to their owne estate And when men get a sight either of themselues or of others they will see that there is no goodnesse nothing worthie of praise but much mischiefe misery both in themselues and in others And when men once seeth and knoweth this then it will bee an easie thing to them to judge of the grace of GOD which supplieth and remedieth all wantes and vices When Paule looked to himselfe hee sawe no goodnesse that that had appearance of goodnesse was nothing but euanishing smoake and therefore confesseth that whatsoeuer was in him by nature was corrected and so hee giueth the praise of all to God Againe I see that none will account of IESVS CHRIST and His Gospell but they who finde a power and strength in the Gospell There is a power in the Gospell which all the faithfull finde for by the Gospell he that was weake to any good deede is made strong by the Gospell he that was dead is quickened and beginneth to liue This constrained the Apostle Paule to giue such glorious and powerfull stiles to the Gospell hee calleth it the power of God to life and saluation Rom 2. 16. he calleth it liuely and mighty in operation Heb. 14. 12. The children of God find it powerfull to ouerthrow and cast downe the imaginations of man and euery strong holde which is raised vp against Iesus And whosoeuer findeth this of necessity they must be thankfull Alas that there should be such a power and strength in the Gospell and that we should finde so little of it for if wee found it it could not bee possible but wee woulde testifie and practise by mouth and hand by word and
CERTAINE SERMONS VPON SEVERALL Texts of Scripture PREACHED BY THAT REuerend and faithfull seruant of Iesus Christ M. ROBERT ROLLOK Minister of the Church and Rector of the Colledge of EDINBVRGH Whereof the first eleuen were be fore published and the remnant seuen are newly adjoy ned thereunto Imprinted at Edinburgh ANDRO HART 1616. The number of Sermons with the Texts of Scripture and in what leafe to find euery Sermon I 2. Cor. Chap. 5. vers 1. 2. 3 4. Fol. 1 II 2. Cor. Chap. 5. vers 5. 6. 7. 8. Fol. 24 III 2. Cor. Chap. 5. vers 9. 10. 11. Fol. 45 IV 2. Cor. Chap. 5. vers 12. 13. 14. 15. Fol. 63 V 2. Cor. Chap. 5. vers 16. 17. 18. Fol. 79 VI 1. Cor. Chap. 2. vers 6. 7. 8. 9. Fol. 97 VII 1. Cor. Chap. 2. vers 10. 11. 12. Fol. 118 VIII 2. Cor. Chap. 4. vers 3. 4. 5. Fol. 137 IX 2. Cor. Chap. 10. vers 1. 2. 3. 4. 5. Fol. 155 X Philip. Chap. 1. vers 18. 19. 20. 21. c. Fol. 175 XI Titus Chap. 3. vers 3. 4. 5. 6. 7. Fol. 198 These are newlie adjoyned XII Psalme cxxx vers 1. 2. 3. 4. Fol. 229 XIII Psalme cxxx vers 5. 6. 7. 8. Fol. 246 XIV Mat. Chap. 15. ver 21. 22. 23. 24 c. Fol. 262 XV Luk. chap. 7. ver 37. 38. 39. 40. 41. c. Fol. 281 XVI Iohn Chap. 3. verse 6. Fol. 306 XVII â— Timoth. Chap. 1. vers 12. 13. 14. Fol. 332 XVIII 1. Tim. Chap. 1. vers 14. 15. 16. Fol. 357 TO THE RIGHT WORSHIPFVLL THEIR MOST LOVING FRIEND IN THE LORD MASTER WILLIAM SCOT of ELY Grace in this life and euerlasting glorie in the Life to come OVR Gracious GOD who in His rich Mercie RIGHT WORSHIPFVLL hath in this latter time raised vp manie rare and worthie instruments and faithfull Preachers in other Countreyes about vs hath not left this our Countrey destitute of the like benefites for as amongst them so amongst vs striuing with our ingratitude Hee hath raised vp from time to time sundrie notable men indewed with singular graces whose Ministerie Hee made powerfull to ouerâ—… the kingdome of Sathan sinne and the Antiâ—… to acquire a CHVRCH vnto Himselfe in the which Hee might bee glorified in the riches of His mercies of whome the moste part nowe sleepe in the LORD and rest from their labours Amongst whome MASTER ROBERT ROLLOK of blessed memorie deserueth for his graces to bee counted with the first for who euer preassed more to approoue himselfe to GOD in a good conscience than hee Who euer was more faithfull and pairfull in his calling than hee Hee stroâ—e alwayes to glorifie GOD and to honour his profession and calling by a godlie life and conuersation so that the verie enemies of the trueth coulde not accuse him nor Enuie it selfe justlie reprooue him Hee set himselfe alwayes to doe good to others for hee thought hee was not his owne man but deputed for the seruice of others Hee was neuer idle but hee did either reade meditate praye conferre counsell comfort preach or write He was peaceable in the Church patient of wronges neuer vindictiue but euer readie to forgiue Hee sought not the worlde knowing that hee had heere no continuing but had his conuersation in the Heauen from whence hee looked for his Sauiour to come But it is needlesse to praise him either to you Syr who knoweth so well what store of grace the LORD vouchsafed vpon him or yet to anie others seeing his workes speake plainlie enough for him for as hee edified manie in his life by his Preaching so also hath hee edified many not onlie in his Countrey but in manie other partes by his learned and judicious writinges lefâ— behinde him And because his Lectures that haue beene before published by vs vpon the COLOSSIANS and THESSALONIANS as also the first eleuen SERMONS heere contained haue beene receiued with good liking and applause of manie and newe finding that there are not copies extant especiallie of these eleuen Sermons to satisfie the desire of such as seeke them wee haue thought good to cause imprint them ouer againe as also to adjoyne seuen other Sermons preached by him vpon diuerse Textes and receiued by his Schollers from his mouth which indeede wee must confesse required the refining hand of the Author that they might haue shined in their owne beautie Alwayes our care haue beene in these as in all the rest before published out of some copies offered vnto vs as neare as wee coulde to giue out to the publike viewe of the Church both the matter stile and phrase of the godlie Author Nowe for manie reasons wee are mooued to recommende these his Sermons and our labours therein to your patronage that with them your memorie with the posteritie might long endure First in respect of the entire loue and affection yee carried to Master ROLLOK from the first houre that yee were acquainted with him euen vnto his death for no man euer loued him conuersed with him respected him c more than your selfe and manie a time haue you resorted vnto him in his health and offered him such curtesie and kindnesse that hee acknowledged himselfe to bee obliged to none so much as to you And finallie yee not onelie visited him in his sicknesse but allured him to come to your house where without regarde of paines and expenses yee entertained him and such as visited him moste liberallie and chearefullie till the time that the LORD called him to Himselfe Yea yee counted it a singular blessing of the LORD that Hee honoured you with suh a guest Next Master ROLLOK in his Testament ordained that all his Bookes which after shoulde bee imprinted shoulde bee dedicated vnto you that whosoeuer got commoditie thereof next after GOD might giue the honour and thankes vnto you Thirdlie through your care endeuour and expenses onelie these whole Sermons were gathered in from them that wrote them through your procurement onelie they were reuised corrected and made fit for the Printing by your meanes onelie nowe they see the light which without you had beene buried in darknesse Lastlie if it were free for vs to make choyse of a patrone wee woulde make choyse of none but you to testifie our thankefulnesse for your great vndeserued kindnesse shewed vnto vs particularlie yea and to all these whome the LORD hath set in His seruice So that in all respectes reason requireth that all these Sermons shoulde bee published vnder your patronage and protection For whereas your name was not prefixed vnto the first eleuen when they were first imprinted seeing by your endeuour charges and expenses onelie they were first set foorth nowe this occasion beeing presented wee might justlie haue beene blamed if that ouer-sight by vs had not beene amended Finallie Syr honour the LORD and Hee will honour you delight in His wayes and Hee will giue you your hearts desire weary not to doe good vnto the Saincts and He will recompense you