to the Method propounded 1. For Scripture Testimony we have many parrellel places Let your conversation be aâ—â—ecometh the Gospell of Christ The grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should be soberly righteously and godly in this present world There are three choyce Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath this hope in him purifieth himselfe as God is pure They that are Christs have crucified the flesh with the affections and lusts Who is a wise man and endued with knowledge amongst you Let him shew out of a good Conversation his workes with meekness of wisdome As ye have therefore received Christ Jesus the Lord so walk ye in him Two things saith learned * Ambulare in Christo duo de notat perseverare progredi in doctrinâ fide Christi vitam agere juâ—ta hanc fidem Davenant in Col. 2. R. 1. A holy Conversation is an Evidence of election 2 Pet. 1. 10. Rom. 12. 9. Davenant are imployed in that Exhortation viz Perseverance in the doctrine of faith and a life regulated accordingly 2. In the second place for confirmation amongst many Reasons that might be mentioned I shall insist only on foure 1. A holy Conversation is an Evidence of election Wherefore the rather brethren give diligence to make your calling and election sure There 's great care and diligence required in the work We need not ascend into heaven and curiously enquire after the Decree of God but our duty is to descend and make strict Inquisition into our own hearts whether we be sanctified and renewed in the spirits of our minds whether we depart from iniquity whether as the Apostle exhorts We abhor that which is evill and cleave to that which is good We must be assured in this grand Truth That God who 2 Thes 2. 13. hath ordained to the end hath ordained unto the means We are bound saith the Apostle to give thanks alwaies to God for you because he hath from the beginning chosen you to Salvation through Sanctification of the spirit and beliefe of the truth 2. When the profession and practice of Christianity meet together R. 2. This sheweth the sincerity of our Profession 2 Cor. 1. 12. here 's an infallible evidence of the truth and sincerity of our profession For our rejoycing is this the testimony for our Conscience that in simplicity and godly â—incerity not with fleshly wisdome but by the grace of God we have had our conversation in the world Multitudes plead an interest in Christs redemption But here 's the Criticall note To be redeemed from their vaine conversation 1 Pet. 1. 18. To be new creatures 2 Cor. 5. 17. To be renewed in the spirit of their minds Eph. 4. 23. To be made partakers the of divine Nature 2 Pe. 1. 4. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Markes and Characters of those that have interest in Christ And whoever make a profession and practiceth not what they profeffe they are strangers from the life of Christ and no otherwise to be accounted of then such who by Mapps and reading of Authors discourse of farre countreys where they have never beene themselves but only they receive things by an implicite faith upon others reports and not by an experimentall knowledge But hereby we have evidence of the truth of our profession when Words and Actions Profession and Conversation concurre together in a sweet harmony and mutuall equipage R. 3. Here the Gospell is adorned 3. When Profession and Conversation meet togeather there the Gospell is adorned The Gospell gives not a Writ to licentiousnesse it opens no gapp to carnall liberty It ought to be our study and endeavour to adorne a holy Profession by a holy Conversation Tit. 2. 10. Exhort servants saith the Apostle to be obedient c. not purloyning but shewing all fidelity that they may adorne the doctrine of our Saviour in all things The great designe of Christians ought to be to keep up the reputation of the Gospel It is adorned when people walk according to the Apostles charge See that yee Eph. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. walk circumspectly not as fooles but as wise The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall we should be likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot and blamelesse Holinesse only adornes our profession and they are most beautifull who are adorned with the graces of Gods spirit 2 Pet. 3. 14. The Kings daughter is all glorious within her cloathing is of wrought Psal 45. 13. Gold And we read of broidered workes badgers skins bracâ—lets chaines jewells gold ear-rings Ezek. 16. Hence it eminently appeares that only the graces of the spirit can adorne a soule Now when what we professe in our mouths we make good by our practice When we name the name of Christ and depart from iniquity When we professe holinesse and live accordingly then we adorne the Gospell For the Gospell requires holinesse righteousnesse circumspect walking and the more holy righteous and circumspect a man is the more he adornes the Gospell 4. And lastly Hereby we bring the greater glory to God For R. 4. Here we bring the greater glory to God Joh. 15. 8. God is gâ—orified by the fruitfulnesse of his servants Herein is my Father glorified that yee bring forth much fruit What is this fruit but such as is meet for Repentance Mat. 3. 8. Fruit unto holinesse Rom. 6. 22. Fruits of Righteousnesse Jam. 3. 18. And this is the fruit the Apostle prayeth might abound in the Philippians chap. 4. 17. That fruit might abound to their account Now put all these Reasons together I conceive there is strength of Argument to persuade us to the duty of the Text viz. To depart from iniquity i. e. to make our Profession and Practise meet in one as lines in their proper center considering that hereby we prove our election sure and our profession to be sincere and that we adorne our profession and bring greater glory to God To these foure Reasons I l'e adde only foure Uses which are to be handled in the particular application as I promised and so I shall put a Period to my discourse 1. Here 's matter of Information that a name or forme of a Profession Vse 1. For Information an outward title or claime to Christ are altogether insufficient to Salvation What 's the forme without the power of Godlinesse what 's the name without the thing No better then the body without the spirit or the carcasse without the soule to animate it Concerning Formalists we have a Caution Having a 2 Tim. 3 5. forme of Godlinesse but denying the power thereof from such turne aside I know thy workes saith Christ unto the Angells of the Rev. 3. 1. Church of Sardis that thou hast a name that thou livest yet art dead How many are there that rest contented with an externall
delight ver 47. And I will delight my self in thy commandments which I have loved ver 70. Their heart is as fat as grease but I delight in thy law So Paul Rom. 7. 22. I delight in the law of God in the inward man There was joy in the whole City when Christ was Preached Acts 8. 8. Joy in the Eunuch converted Joy in the Jaylor Acts 16. 34. And when he had brought them into his hâ—use he set meat before them and rejoyced believing in God with all his house Great joy in rearing the material Temple great joy at the bringing of the Ark and celebration of the Passover And such joy and delight is in the hearts of all Gods people They do not onely perform duties but delight in them As a man drinks when he 's dry eats when he 's hungry and delights in meat and drink so it 's the meat and drink of the Saints to do the will of God 3. Wee 'l survey the particular ways of godliness and see what cause of delight there 's in them The ways of Wisdom are either the ways of Gods Ordinances or ways of exercise of the Graces of the Spirit or ways of obedience to the Commandments These are all ways of Divine Wisdom and Godlinesse and all these ways are top full of delight and pleasure 1. The ways of Gods Ordinances are ways of pleasure Every Ordinance is a pleasant sweet and delightful Ordinance 1. The Word is a sweet Ordinance Psal 119. 103. How sweet 1. The word is a sweet Ordinance are thy words unto my taste yea sweeter then honey to my mouth It was his comfort in all afflictions Psal 119. 50. This is my comfort in my affliction for thy word hath quickned me Psal 19. 7 8 9 10 11. The law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple The statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes The fear of the Lord is clean enduring for ever the judgements of the Lord are true and righteous altogether more to be desired are they then gold yea then much fine gold sweeter also then the hâ—ney or the honey comb Moreover by them is thy servant warned and in kâ—eping of thâ—m there is great reward God speaks to us in his Word by the mouth of his Messengers O what sweetness doth God communicate to the soul out of this Ordinance Therefore Mary chose the better part Luke 10. 42. You may read her practice ver 39. She sat at Jesus feet and heard his Word Prov. 8. 34. Blessed is the man that heareth me watching daily at my gates waiting at the posts of my dores 2. Prayer is a sweet Ordinance The Saints have conference with 2. Prayer is a sweet Ordinance God and feel much sweetness and delight coming in Therefore Prayer is called incense Lev. 16. 12. And he shall take a censer full of burning coals of fire from off the altar before the Lord and his hands full of sweet incense beaten small and bring it within the vail Numb 16. 46. And Moses said to Aaron Take a censer and put fire therein from off the altar and put on incense and go quickly and make an atonement Psal 141. 2. Let my prayer be set before thee as incense and the lifting up of mine hands an evening sacrifice Rev. 8. 3 4. And another angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne And the smoak of the incense which came with the prayers of the saints ascended Solatium â—st habere cui pectus aperias Ambr. up before God out of the angels hand Hannah after all her tears felt joy coming in and she was no more sad 1 Sam. 1. 18. When we are in great afflictions we account it matter of comfort to have a friend to whom we may ease our selves by way of communicating our condition and unbosoming our selves to him These are such times when we can trust no person never so near nor dear Micah 7. 6 7. For the son dishonoreth the father the daughter riseth up against her mother the daughter in law against her mother in law a mans enemies are the men of his own house Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me Yet at all times we may goe to God unbosom our selves to him make our requests known unto him in the name of Christ And though riches forsake thee and friends forsake thee yet all 's abundantly recompensed in this sweet promise Heb. 13. 5. Let your conversation be without covetousness and be content with such things as you have For he hath said I will never leave thee nor forsake thee VVhatever thou wantest yet if thou wantest not a heart to pray thou wilt finde comfort The children of God would not loose the benefit of their Prayers nor a good look from Christ smiling upon them in answer to their Prayers for all the Joys and Delights in the Universe 3. The Sacraments are sweet delightful Ordinances For the Sacrament 3. The Sacraments are sweet Ordinances of initiation Baptism it 's a comfort to be admitted one of Christs Family 'T is that which Theodosius preferred before his Empire But the fruit of this joy and comfort will appear when God hath regenerated thee and made thee a new Creature Titus 3. 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghâ—st Now compare this Sacrament of Baptism with Circumcision and we may see how much God indulgeth us under the Gospel That was a hard and irksome service in cutting away the fore-skin from the flesh Simeon and Levi overcame the Sichemites when they were sore Now Baptism is far easier the dipping or sprinkling in Water More delight and pleasantness was in this Ordinance then that Then for the Lords Supper This is a spiritual Banquet a Feast of fat things such as is promised Isa 25. 6. And in this mountain shall the Lord of hosts make unto all people a feast of fat things a feast of wines on lees of fat things full of marrow of wines on the lees well refined 'T is a sealing Ordinance The word writes the evidence fair Prayer prevails with God for a sight of it The Sacrament comes and sets a seal to it and when there 's such a sealing day then salvation is come unto thy soul And these Ordinances must needs be full of delight and consolation which are the means of our eternal salvation 3. As the Ordinances are full of delight so are all the Graces of 3. All the Graces of the Spirit are sweet Ordinances Gods spirit Cant.
care above all other things is imployed for their soules whose businesse and labour it is to worke out their salvation with fear and trembling Oh happy people whose hearts are lifted up in the waies of God whose maine design is to storme heaven and take it by violence who whilst others labour for pelfe and muck of the world they labour for the salvation of their soules Whilst others adorne and beautifie their bodies i. e. the outward man these labour to adorne the inner man i. e. their immortall soules Others labour to be rich and great in the world these labour to be rich in grace and great in the Favour of God Others not knowing nor understanding the worth of their soules preferre earthly treasures before them but true Believers set a higher rate upon their soules than all the Treasures under the Sun Oh happy people that make it their businesse to beautifie their souls with all the saving graces of the spirit As they have sown so they shall reap In this world they shall reap the first fruits but in heaven the full harvest There they shall attaine unto the end of their faith and hope even the salvation of their soules unto all eternity THE END OF THE FIRST DECAD A SECOND DECAD OF SERMONS Preach'd to the UNIVERSITY AT St. MARIE'S OXON BY HENRY VVILKINSON D. D. Principall of Magdalen-Hall Oxon. 2 Tim. 4. 2. Preach the Word be instant in season out of season reprove rebuke exhort with all long-suffering and Doctrine OXFORD Printed by A. LICHFIELD Printer to the University for THO ROBINSON M.DC.LX To the Christian Reader I Conceive it altogether impertinent and forreign from my Work in hand either to prefix an Epistle by way of Apology or detain thee any longer with a praeliminary discourse Onely be entreated Courteous Reader to take notice that this Second Decad of Sermons agrees in the same stile with the other two I know not wherein I vary from my self but pursue one and the same Method both for Matter and Form endeavouring to my best apprehension to declare all the Act. 20. 27. counsell of God Insomuch as comparing Sermon with Sermon notwithstanding the revolutions of times and various dispensations one and the self same Author may be easily discerned Sic oculos sic ille manus sic ora ferebat I purposely wave all along and abhorre all uncouth 2 Cor. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unscripturall Phrases and affectation of words coyn'd at the Mint of counterfeit Teachers My endeavour is to use plainesse of speech and as the Apostle exhorts to hold fast the form of sound words What censures I may incurre from such as have as was said of Bolsecus Religionem Ephemeram I value not nor of others who kick and winch because they are rub'd on the gall'd sore I heartily wish their amendment and then they will be of another mind and like that afterwards which they mislikt formerly Although I Preach'd these Sermons to a Learned Vniversity yet what at first I had in design through Christ that strengtheneth me I endeavour to carry on to this day and so hope to doe alwaies i. e. to make it my business to affect the hearts and speak home to the consciences of my Auditors by reproving and exhorting without partiality not in the least to gratifie tickle the phansie of any wanton wit of Athens or any itching Auditor whose phansie outruns his judgement How plain soever these Sermons may seem I am no whit discouraged hoping the plainer they are the better may be the successe because where least appears of Man God usually doth great things That no flesh may 1 Cor. 1. 29. glory in his presence but that the praise and glory of all may redound unto God alone Neither may I conceal such a mercy for which I can never be enough thankfull that I have been informed by severall persons who profest to me that they had received much good by severall of these Sermons Wherefore though when I have done the best I am but an unprofitable servant I am the rather encouraged to make these Sermons of Publick Use hoping that through the blessing of God they may doe much more good for the future and help people forward in the narrow way to life and give them a lift to Heaven As for my own failings for which I desire more and more to bee humbled I shall thanke him heartily who shall in a brotherly way discover them unto me It was Davids desire and may mine ever run parallel with his Let the righteous smite me it shall be Psa 141. 5. a kindnesse and let him reprove me it shall be an excellent oyle which shall not break my head If these labours such as they are be any way instrumental for the advancing of the Kingdome of Jesus Christ or if but one poor soul be by them as instrumental means begotten unto Jesus Christ I shall conceive that Eternity it self will he little enough to praise God for so great a mercy I often consider how God brings great things to passe by weak means as by empty Pitchers the Midianites were discomfited and at the sounding of Rams Judg. 7. 20. Josh 6. 20. 1 Cor. 1. 21. 2 Cor. 8. 12. horns the walls of Jericho fell down And by the foolishnesse of Preaching to save them that beleeve And I likewise consider that a willing mind is accepted Badgers skins Goats hair were accepted when with a willing mind dedicated to the Tabernacle the Widdows two Mites were accepted and Abrahams reall intention of Heb. 11. 17. offering Isaack was accepted for the deed What I shall adde further is this that I have offered these Labours according to my ability and should rejoyce if I could bring better and shall entreate thee Reader to help me with thy prayers and counsel that these may not lose their desired successe nor if God give life what I intend hereafter for publick view in a Decad of Practicall ireatises In a word be perswaded whilst ' its day to set a high estimate upon all the means Joh. 9. 12. of Grace put into thy hand as so many prices to get Wisdome withall Neglect not the great salvation tendred in the Gospel Lye at the Posts of Wisdoms gate and labour to digest what thou hearest and make thy own by Prayer Meditation and particular Application Dr. John Reynolds Presâ—dent of C. C. C. By every Sermon thou mayst reap some good if thou beest not wanting unto thy self * One of the most eminently Godly and Learned Divines that ever I read of since this was an University often profest that hee could get good by every Sermon he heard As he was a constant hearer of Sermons so he made charitable constructions of what he heard and was a ready counsellor and encourager unto Preachers I shall adde no more but entreat thee Reader to lay aside all prejudices and
men will not hearken to the voice of this spiritual Charmer though he charm never so wisely what then remains but utter ruine and destruction but that the Spirit should leave striving and fall a destroying rebellious sinners and carnal minded persons This is one reason He also is flesh the spiritual part that is obliterated he hath degenerated from his original hee is become corrupâ—â—d he also is flesh Another reason may be because the Spirit is a most free agent Reas 2. Because the Spirit is a most free Agent This holy Spirit moveth when and where it pleaseth The Spirit of God is bound to none The Spirit is not at our command and beck yet vile man puts the Spirit of God to the condition of a slave for so the Lord complains Is 42. 24. Thou hast bought me no sweet cane with mony neither hast thou filled me with the fat of thy sacrifices but thou hast made me to serve with thy sinnes thou hast wearied me with thine iniquities It 's more than the Spirit owes any of us to move once he may move once and may never move more he may chuse whether he will move at all God now shootes warning-pieces the Spirit woes you to come in and make your peace with God to break off your sins by Repentance no longer to stand out in opposition unto Jesus Christ if you will not take warning God may suddenly shoot his Murdering-pieces and destroy you The Spirit cries to day to day now is the accepted time now is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6. 2. day of salvation if we accept not of this golden opportunitie and now â—e come not in and embrace this great salvation tendered for ought we know the Spirit may be gone and never make a further tender of grace unto us Though the Spirit it self is most free and limits not nor ascribes to it self when and where to work but calls some sooner some later into the vineyard yet the Spirit limits and prescribes us a time of repentance Again he limiteth Heb. 4. 7. a certain day saying in David To day after so long a time as it is said to day if ye will hear his voice harden not your hearts It 's a common observation He that hath promised time to the penitent hath not promised a morrow for repentance Wherefore wee are Qui poenitentibus promisit veniam diem non promisit crastinum Gerr. Medit. Isa 55. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antipat. Act. 24. 25. commanded Seek the Lord while he may be found and call upon him while he is near and Acts 17. 30. The times of this ignorance God winked at but now commands all men every where to repent The Spirit now knocks by its motions by the Word by conviction of Conscience and invites you to come presently to Jesus Christ When a Treatise of Happynesse was brought to Antipater he answered I am not at leisure a lamentable case not to be at leisure to read a Treatise of Happynesse Felix would hear Paul at a convenient time we never read that he sent for him any more In proverbial speeches we say Strike whilst the Iron is hot When there is a fair gale hoyst up thy sayles and delayes are dangerous Shall we then neglect the present opportunity upon a presumption of a future Shall we presume either of space â—â— grace neither of them being in our power God is not bound to give space he struck Vzzah dead in the place for meddling with the Ark It 's said the 1 Chr. 13. 9. Oxen stumbled Vzzahs intention might be good but a good intention cannot justifie a bad action He invaded the Priests function his work was to drive on the Oxen not to touch the Ark. God struck Ananias and Saphira dead for their hypocrisie So often times God strikes dead the Drunkard in his vomit the Lyar Swearer Blasphemer with the lye oath blasphemy in each mans tongue But suppose which is uncertain God gives thee space yet often times where he gives space he denies grace as it was said of Jezabel Rev. 2. 21. I gave her space to repent of her fornication but she 2 Tim. 2. 25. repented not There is a peradventure put in 2 Tim. 2. 25. In meeknesse instructing those that oppose themselves if God peradventure may give them repentance unto the acknowledging of the truth My brethren consider in your most serious and composed thoughts that we deal for life and immortality and our negotiations are for the great things of Eternity Shall we dally in such weighty matters Shall we procrastinate our Repentance And shall we stop our ears bolt the doors of our hearts when the Spirit calls and knocks In matters of worldly employments what post-haste what expedition do men make they fear delayes may much prejudice them And shall we be thus wise for the world and such errand fooles for our soules Shall we be penny-wise and pound-foolish Shall we be so industrious to grasp the trash and pelf of the world and neglect our soules Every ones soul being a precious jewel is more woâ—th than the world in all its pomp and bravery Let us lay hold on the golden season of the present time the time which the Spirit limits If thou neglectest this day for ought thou knowest thou mayst be in hell to morrow Whilst thou art dallying and delaying God may be a swearing in his wrath that thou shalt never enter into his rest The third reason and the last that I shall name shall be drawn Reas 3. Drawn from the rule of divine Justice from the rule of divine justice It 's most just when people neglect Gods limited time for God to allow them no more time when people squander out Gods seasons and mispend their choice opportunities it stands with justice to deny any further opportunity When the season is past it is like an Arrow out of the Bow like a swift stream not to be called back There 's a dreadfull judgement threatned Prov 1. 24. because I have called and ye have refused I have stretched out my hands and no man regarded therefore I will laugh at your calamity and mock when your fear commeth God usually payes sinners in their own coyn and punisheth them by way of retaliation As appears in Adonibezeks confession who said Threescore and ten Kings having their thumbs and great toes cut off gathered Judg. 1. 7â— thered their meat under my table as I have done so hath God requited me God punisheth number with number according to the number of their cities so were their gods Jer. 2. 28. Where are thy Gods which thou hast made thee let them arise if they can save thee in the time Jerem. 2. 28. of thy trouble for according to the number of thy cities sâ— are thy gods O Judah And the Lord numbred them out to the sword and left them few in number God punisheth choice with choâ—â—e they chose new gods
evill spinner and a worse weaver This is that estate which the Psalmist mentions Psal 14. 1 2 3. 2ly The state of unregeneracy is emnity against God Naturall 2. A state of Enmity men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 10. That 's the concrete but we read it in the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 7. An unregenerate man is Gods enemy and no greater opposition then between God and his enemies Is 1. 25. Luke 19. 27. To have a potent man thy enemy is sad but what is it to have the great God All the attributes of God put forth themselves against his enemies his Justice truth power holyness abused patience His justice in punishing his truth in makeing good all his threats against them his holyness abhorring impurities his power inâ— mustering up all his forces against them his abused patience that hath so long forborn now breaks forth into extremity of fury 3. The state of unregeneracy is a state of blindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He neither doth nor can perceive A beast may as soon understand reason 3. A state of blindness as a natural man qua talis the things of God So we read 2 Pet. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil prâ—â—ul cernens as Stephanus Steph. Beza and Beza observed which word according to Stephanus is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connivere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus Dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui oculos saepe claudunt quadam debilitate visus quod vitium aliquando naturale est Aretius as Aretius observes Vnconverted persons are in a state of darkness Eph. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness it self in the abstract Act. 26. 28. Eph. 4. 18. They are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 callosam concretionem Gerhard Har. as Gerhard observes in his Harmony it s a kind of hardness that is joyned with this blindness 4. This estate is a state of death An unregenerate man is a dead 4. A state of death man Eph. 2. 1. 1 Tim. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some will have it from Spaâ—hale which signifieth ornamenta mulâ—ebria or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is cibus delicatior She that lives thus luxuriously is a dead woman So Jude describes ungodly unregenrate men by this Character v. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the second reason A third reason shall be drawn from the free workings of Gods Reason 3. Drawn from the free working of Gods spirit spirit The spirit bloweth where it listeth God is a most free agent and his gifts are various to some he gives humane wisdome to other divine wisdom to some he gives speculative head-knowledg to others practical heart knowledge His gifts are free some had skill given from God to be builders in the Arke notwithstanding they themselves perished in the waters You know Saul had a spirit of Government and Prophesy 〈◊〉 both for a time yet he was a wicked man The Philosophers of Athens were men of great learning but they were ignorant of Jesus Christ and those wise men of Greece accounted the Gospell foolishness Though the world accounted them wise men and cryed them up for men of eminent learning yet they were fooles in matters of Christ and eternall salvation There 's a vast difference between Parts and Graces God gives plentifully many times great parts where he gives not one dramme of saving grace How many know the misteries of nature and yet know not of the new nature Many are acquainted well with moral and intellectual virtues out of Aristotle and yet ignorant altogether of Theologicall graces such as are Faith Repoâ—tance Love Humility and the like Put then all these Reasons together Is Regeneration such a supernaturall work and is an unregenerate man in a state of Impurity Enmity blindness and deadness Doth Gods spirit work freely dispensing gifts and graces when he pleaseth being a most free agent tyed to none then my Assertion will prove it self That many Learned men are ignorant of the great work of Regeneration This is hidden from the wise and learned of the world Now to conclude all with some usefull Application There are 4 Principal uses which I purpose to make of this Doctrine Use 1. For Exhortation viz. For Exhortation Information Examination Direction 1. Then here is an use of Exhortation And this I shall direct to two sorts of persons and so take in my whole Auditory viz. to Teachers and to Disciples my endeavour shall be with all plainness of speech to press your dutyes home to you and so to divide to every one their portion 1. To Teachers was Nicodemus a Doctor a profound Scholar 1 To Teachers and the cheif Rabbi amongst the Jewes and yet ignorant of Regeneration Then let me press two dutyes upon you that are Teachers of others In the First place let me beseech you all that are Teachers of others 1 Let Teachers goe to school to Christ that you would all goe to Schoole to Jesus Christ to learne this grand fundamentall Doctrine of Regeneration Of all others Ministers should be acquainted with this Doctrine of the new birth The maine end of the Ministry is to beget men a new unto God to convert souls unto Jesus Christ And he is the fittest to comfort others who himself hath been comforted with those things in particular which hee communicates unto the comfort of others Of all others Ministers should be men of knowledge Mal. 2. 7. An ignorant Minister is none of Gods making the lame and the blind may not be offered in Sacrifice Where God gives a calling he gives gifts and therefore a Teacher of others ought to have the tongue of the Learned Gualterus in locum Isa 50. 4. Blind guids are not of Gods approbation For if the blind lead the blind both must fall into the ditch It 's Gualters observation Admonemur non modo vulgus hominum verum etiam ipsos Bullingerus in locum Doctores propter ignorantiam atque inscitiam argui at que corripi debere And Bullinger gives an excellent note upon the place In Ecclesia nihil est melius utilius praestantius Doctoribus sive Pastoribus sideâ—ibus solide doctis Such then as are unskilfull and ignorant of â—â— this soul trade are unfit for a Ministeriall imployment and it 's high time to give a vomit to all such who make the sacrifice of God to be abhorr'd Noâ— we are to distinguish of a twofold knowledge of Regeneration Theoreticall and Experimentall A Theoretical knowledge is when a man is convinced by argument study of Scripture that there is a necessity of Regeneration but this Theoreticall knowledge is not like Aarons oyle that descended from the head to other parts it only lodgeth in the brain A naturall mâ—n its possible may preach for it discourse of it by strength of parts reading and study Nicodemus came not
the dore of the Sanctuary is yet opened and a * Ezra 9. 8. nail is yet left in the holy place you have bread in the morning and in the evening and more plenty of spirituall food on the Sabbath day and week daies then heretofore Much is given unto you and much required from you Where God hath sown so liberally he expects as plentifull an harvest Now you hear the joyfull sound even the word of reconciliation and substance of our Embassie is to intreat you to consider the value and dignity of your Heavenly born being soules and to seek after reconciliation otherwise you are undone to all eternity Now Christ holds out a white flag for a parley of peace now the King of Heaven holds out the golden Scepter O come and touch the top thereof and live The Port-cullis is not yet let down The Judge hath not yet vailed his face The dore of hope is not yet shut up the holy Ghost calls †Isa 55. 6. Seek the Lord whilest he may be found call upon him whilest he is neer ‖ 2 Cor. 6 2. Nemo tam divos habuit faventes crastinum ut possit sibi polliceri Senec. Now is the day of salvation None of us can promise to our selves a morrow no not the least moment of time and if we neglect this golden opportunity and season of grace offered we may never live to have another tendred unto us All the World cannot call back the least minute of time when once it is past it 's like a swift stream or an arrow out of a bâ—w not to be recalled Wherefore as you consult the eternal good of your immortal souls be intreated to improve all the prizes and Talents that God puts into your hands to get Wisdome withall When the Lord bids you seek his face O that your hearts with all readinesse might return this answer * Psal 27. 8. Thy face Lord will I seek God hath put this word into my mouth and here fixt my thoughts after I had severall other subjects in my eye and hath sent me on this very errand to treat on this great Theame of reconciliation unto God And now what message shall I return unto him that hath sent me What account shall I give at the last day of the entertainment of this word What shall I say more You have life and death set before you this day viz. The happinesse of a reconciled estate and the misery of an unreconciled estate O that the Lord would engage you all to make the better choyce by hearkâ—ing unto this word of reconciliation and unfainedly embracing the same and so your souls shall live †2. Tim. 2. 7. Consider what I have said and the Lord give you understanding in all things THE MINISTERY OF ANGELLS Heb. 1. 14. Are they not all Ministring spirits sent forth to Minister for them who shall be heires of salvation TO draw down the context to the text we are to Sermon 2. Preached at S. Marye's Oxon. Oct. 3. 1658. Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solis radii sunt ejusdem naturae cum sole ab eodem propagatione distinguuntur avelluntur nunquam hac Metaphorâ divinam filii naturam convenientissime expressit Apostolus Et character â—icitur expressa imago Archetypi Pareus in loc take speciall notice of the Excellency and dignity of Christ represented unto us in this chapter especially Vers 3. Who being the brightness of his glory and the express image of his person and upholding all things by the Word of his Power when he had by himselfe purged our sinnes sat down on the right hand of the Majesty on High And by way of Comparison the Apostle further inhanceth the honour and preheminence of Christ For after he had compared Christ with the Angells he sets the Crown on Christs head his name is more excellent than theirs Vers 4. 5. Being made so much better then the Angells as he hath by inheritance obtained a more excellent name then they For unto which of the Angells said he at any time Thou art my son this day have I begotten thee And againe I Will be to him a Father and he shall be to me a Son Christ is a Son the Angells his servants they may not be worshipped themselves but they must worship Christ Vers 6. 7. Let all the Angells of God worship him Of his Angells he saith who maketh his Angells spirits and his Ministers a flame of fire And further honour is ascribed to the Son which is not to Angells Vers 8. 9. Vnto the Son he saith Thy throne O God is for ever and ever a scepter of righteousnesse is the scepter of thy Kingdome Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oyle of gladnesse above thy fellowes And further Christ is a Lord and Creatour the Angells servants and creatures Christ is advanced to the Throne He is the Soveraign Lord of all Vers 13. The Angells ministering spirits subservient to Christ and at his command and when commissionated by him helpfull and serviceable unto all the children of God It is demanded by way of interrogation in the Text Are they not all Ministring spirits c. Which scripture sets forth clearly the Protection of Angells their Ministery and serviceablenesse unto the children of God A point seldome taught yet very usefull comfortable and of singular concernment unto all the children of God! And being that its the duty of the Minister to declare unto people the whole councell of God that which hath oft been in my intention I shall now endeavour to handle with all the perspicuity that I can The words contain a question Are they not all Ministring spirits Divis which being resolved the answer is obvious that the Angells are all Ministring spirits More particularly we are to observe a Description of Angells 1. From their nature Spirits 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exprest 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. From their office Ministring 3. Their commission Sent. 4. Whose Ministers they are 1. Primarily Christs And secondarily Christs children 5. The universality All All the Angells Here 's the universality of the object and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and universality of the subject all the Angells All that are heires none left out none exempted from the benefit of the service of all the Angells of God All that are heires of Salvation all Christs children have interest in their protection Many scruples may be made and many things require explication what requires opening shall be endeavoured in the enlargement of one intire doctrine whereon I purpose to fix Thus I propound it to you That it pleaseth God to make use of the Ministery of Angells for Doct. the good of his Children This is the point I aime at from this