his Angells with a great sound of a trumpet and they shall gather together his elect from the foure windes from one end of heaven to the other The fourth question is whether every Saint hath a peculiar Angell to be his keeper and Protectour That every Saint hath a peculiar Angell to keep him is the opinion of Fathers School-men and many Protestants but although I am farre from a hasty censure yet I cannot assent unto their opinion because here in the text it 's laid down universally All. There are two Scriptures specially urged in behalfe of this opinion The one is Mat. 18. 10. Take heed that yee despise not one of these little ones for I say unto you that their Angells do alwaies behold the face of my Father which is in heaven The other is Act. 12. 15. They said unto her thou art mad but she constantly Act. 12. 15. affirmed that it was even so then said they it is his Angell To the former place I answer the meaning is that men ought Ans not to contemne poore believers seeing God hath so farre honoured them as to give them his own Angells to be their Guardians and Ministers And though they are called their Angells it followes not hence that each Saint hath a peculiar Angell appropriated to himselfe but their Angells are appointed over aâ—l Gods children and are as serviceable unto them as if every one Angell had charge over one particular Saint Individuum So that one Angell may protect many as The Angell of Psal 34. 7. the Lord encampeth round about them that feare him and delivereth them One Angell may protect many and many Angells may protect one The meaning of this Scripture Calvin makes to be this That they are not to be contemned whose Angells are neere and ready Non impunè contemni eos quorum Angeli propinqui sunt familiares ut vindictam exigant Calv. to take revenge The Angells will take revenge upon those who afflict the children of God But there is more matter of doubt from Act. 12. 15. Then said Quest they it is his Angell For answâ—r 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred a Messenger Ans and so some rather render it It 's his Messenger 2. It 's spoken according to a vulgar opinion There is an antient opinion that there is a good and a bad Genius Empedocles the Philosopher taught that every man had two Angells one good another bad And Grecians used to say that every man hath his own Angell to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all his life And Plutarch records when Brutus was â—laine the night before one appeared unto him and said I am thine evill Angell oh Brutus But among the Jewes themselves there were frequent apparitions of dead persons and phantasmes which questionlesse were diabolicall and they were thought by the vulgar sort to be the spirits of the persons whom they represented and they had a conjecture that there was some good or some bad according to the diversitie of the persons and their forepassed life Now it should seem that these people amazed as it were at an unlooked for chance followed the popular opinion and would thereby inferre that Peters death was inevitable seeing his spirit did already begin to appeare 3. This may be understood It is his Angell that is some Angell that God had sent for his deliverance which was fully effected For the Angell of the Lord took away Peters chayne and delivered Acts. 12. 17. him out of Prison The fifth question is what is the knowledge of Angells Q. 5. What is the knowledg of Angells 1. We must premise that they are not omniscient Of that day and houre knoweth no man no not the Angells of Heaven but my Father Mat. 24. 14. only They increase in knowledge saith the Apostle Paul Mat. 13. 32. Eph. 3. 10. To the intent that now unto the Principalities and Powers in heavenly places might be knowne by the Church the manifold wisdome of God And likewise the Apostle Peter concurres Vnto whom it was 1 Pet. 1. 12. revealed that not unto themselves but unto us they did Minister the things which are now reported unto you by them that have preached the Gospell unto you with the holy Ghost sent down from heaven which things the Angells desire to look into 2. The knowledge Angells have is by intuition and not discourse as men have 3. Their wisdome and knowledge is excellent So said the woman of Tekoah My Lord is wise according to the wisdome of an Angell 2 Sam. 14. 20. of God to know all things that are in earth 4. They are Creatures of great experience Even bad Angells have great knowledge They have had long experience and have made many observations of the Actions of men 5. God oftimes communicates unto good Angells the affaires of men I cannot neither will I say that the Angells know mens thoughts for That 's Gods sole Prerogative Neither can I say that the Angells know all our actions But they know very much because God communicates them unto them and they rejoyce in Luk. 15. 7 10 the conversion of a sinner and bad Angells know much of a mans waies The Devill observes and takes notice of our failings and though he knows not our thoughts yet he 'l guesse neer the matter and by circumstances and carriages put together he will easily find out which is the bosome and constitution sinne and so forme his temptation accordingly Q. 6. Whether Christ died for Angells Ans 1. Heb. 2. 16. The sixt and last question is whether Christ died for Angells I answer Negatively For first he took not upon him their Nature Verily he took not upon him the Nature of Angells but the seed of Abraham 2. God left the Apostate Angells without recovery What their sinne was whether pride or any other sinne though most are of opinion that pride was the chiefest sinne of them we will not curiously inquire But that they were Apostates from God and so became eternally miserable is evident from Scripture And Jude 6. the Angells which kept not their first estate but left their own habitation he hath reserved in everlasting chaines under darknesse unto the judgment of the great day They it seems fell from their primitive condition once and irrecoverably 3. We affirme that Christs death is of great benefit unto the elect Angells For thereby they are confirmed in their happy estate Christs death established the holy Angells in their state of blessednesse The Apostle plainly proves our Assertion That in the dispensation Eph. 1. 10. of the fulnesse of times he might gather together into one all things in Christ both which are in Heaven and which are on earth even in him Far above all Principality Power Might and Dominion vers 21. and every name that is named not only in this world but that which is to come And hath put all things
It 's Arg. 5. Dâ—awn from the generall Resurrection of the Saints derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videri it signifieth the looking for something with the lifting up of the head or strerching out of the neck with earnest intention and observation Thus doe the Saints long for the appearance of Christ Heb 9. 28. it 's not an ordinary looking for it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Saints cry Rev. 22. 20. Come Lord Jesus The Saints looke for a better life 2 Cor. 15. 10. a howse not made with hands Their desire is to be dissolved and to be with Christ and when their bodies are in the grave their souls are in heaven They wait for a glorious resurrection and at the day of judgement it will be known who are Saints who are not Many that the world accounts hypocrites will prove reall Saints then Many that the world accounâ—eâ—h Saints will then appear to be painted hypocrites Those whom the world hath falsly condemned shal then be acquitted and those whom the world hath unjustly acquitted shal then be condemned That Tribunal is impartial and just no false judgement can be given there no unjust sentence no wrong Verdict shall be given by that Judge wherefore the Saints long for that day they earnestly desire the appearance of Jesus Christ And these breathings and longings are not invain for the elects sake Christ hath promised to shorten these dayes of sin and misery The 6 and last argument shall be drawn from Gods glory To Arg. 6. Drawn from Gods glory this purpose was man created to glorify his maker unto all eternity Now God will be glorified either in our salvation or damnation God hath ordained mankind to an eternal condition either of happyness or misery Now God will glorify himself in the fight of men and Angels in an eminent manner at the day of judgement when Christ shall passe a sentence of eternal absolution and say Come ye blessed of my Father c. Then will be glorified the mercy of God when he shall say go yee cursed then will be glorified Gods justice Thus you have heard the Doctrinal part of the Text proved by Scripture and reason It now remains that I should improve all unto our consciences by some useful Application A 3 fold Use I shall now make of this Doctrine for reproof Instruction and consolation 1 Use For Reproof 1. For Reproof This brings heavy tidings to all ungodly persons who live as if there were neither death nor judgement heaven nor hell Because this great day is not yet come they put it far from them How soon a particular judgement may befal them as it did Korah Dathan and Abiram Sennacherib Herod and others none can tell And how soon the general judgement may come is a secret locked up in Gods Cabinet As for Prognosticators and Wizards who determine the time when we are not to put the least confidence in such presumptuous persons who are no better then the Devils Chaplains But here 's the great wickedness that people consider not how soon they may be surprized They have not this day in their thoughts drunkards swearers adulterers oppressours voluptuous persons they run on in their mad careere and think not of this day Flagitious profligate sinners adde iniquity unto iniquity and treasure unto themselves wrath against the day of wrath and the declaration of the righteous judgement of God against them What shall we say of hereticks and blasphemers who like that horne which was Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 8. 12. which cast the truth to the ground Desperate hereticks are broke loose Socinians Familists Enthusiasts swarm like those flyes of Egypt and make the whole land to stinke But there will be a day of visitation a day of recompence all their varnishes pretexts and dissimulations willâ—ly open to the sight of men and Angels Manes Arrius and others met with dreadful particular judgements in this life However at the general judgement Macedonians that deny the Diviny of the Holy Ghost Arrians that deny the Divinity of Christ Circumcellians whose apes the Quakers are now adays and tread their steps all these shall appear before that judgement seat which they now dread not that God whom they now vilify shall judge them What shall we say of loose Libertines Jovialists Epicures dissolute livers who are mighty to powre in strong drink game and carouse away many pretious hours what shall we say of hypocrites who dawb juggle dissemble whose words are smoother then butter but within are sharp swords What shall we say of Apostates that desert their profession and relinquish their Principles and fly from Christs colours and fight under the banners of Arrius Macedonius Donatus or some of the same bran What shall we say of abominable livers Antinomians Athists and who overthrow Laws Rule Government and live as they list who run into all sorts of lasciviousness and follow sin with greediness Let me tell all such that they are already dead dead to God and goodness they are dead in sins and follow Satan their chief commander they dance after his pipe go when he bids go come when he bids come But a day of judgement will come then thou wilt be called to account for those cups which thou hast been mighty to poure down thy own throat and for those which thou hast forced on thy brother Then thou wilt be called to an account for thy secret whoredomes and abominations committed in the darke Then thou wilt be called to an account for those Sermons which thou hast scoffed at and gave no heed unto for those Sabboths which thou hast profaned and for all thy mispent time for all those precious seasons which thou hast squandred away All the creatures will bring in their Indictments against thee Imprimis For gluttony and drunkennesse thou hast eaten not for health but gluttony drunken not for strength but drunkenness The cloaths thou wearest will come against thee Thou spendest more for superfluities then would cloath many poor servants of Jesus Christ Thou followest thy fansy the Garbe and fashion of the time these thou art curious to observe and thou harkenest after all the new fashions but in the mean time considerest not how many of Gods children want cloaths for their nakedness All thy books in thy study shall come and witness against thee such great helps thou hadst such prices were put into thy hands but they were prices put into the hands of a fool for want of a heart to improve them All thy parts and gifts shall witness against thee thou hast hidden all thy talents in a napkin thou hast let thy gifts lye rusty for want of using All the Sermons Sabboths exhortations admonitions waytings treaties and striveings of the Holy Spirit will come and preferre a black bill of Indictment against thee who notwithstanding these pretious means yet didst not regard thy
eternall condition Thou didst not consider in that day those things that concerned thy peace Now if at that great day of judgement the righteous shall scarcely be saved where shall the wicked and sinner appear What will be the doome of ungodly men The Apostle tells us 1 Cor. 6. 9 10. and the Holy Ghost tells us of their doome Rev. 21. 8. Rev. 22. 15. At that day however wicked men have been flattered and idolized in this world they will appear vile and abominable The swearers are those dogs that are whipt out of the presence of God The drunkards are swine unclean beasts these shall not come to heaven The unclean persons are the goats these stand on Christs left hand and shall hear the sentence of condemnation pronounced against them Then will the wicked sinners wish that the mountains might fall upon them and that the hills might cover them from the face of the Lamb. The wicked shall appear in judgement but they shall not be able to stand in judgment I might further inlarg this Use but there are many who have in print bestowed fruitful pains on this argument as Carthusianus Drexelius Gerrard Vossius Alsted Among our own country men Babington Perkins Smith Bolton c. In an especial manner I commend to your serious reading and meditation that powerful and patheticall application concerning the day of judgement by the reverend and learned Dr. Hackwel in his 14th chapter and 8 Hackwell Apology â—ib 4. c. 14. last sections of his 4th book of the Apology for the power and providence of God in the government of the world I must professe that I conceive that Application which that worthy Dr. there useth to be one of the most full pithy and particular Applications of any that ever I met with-all on that argument I commend the perusal of that to you And in the second place I proceed to an use of instruction Let the Vse 2. Instruction coÌ„sideration of the day of judgment be our instruction and put every one of us according to our several stations capacities in mind of the great duty incumbent upon us Let Magistrates from the consideration of the day of judgement be instructed in their duty to be a praise unto them that doe well and a terrour unto â—evil doers Let them execute justice impartially let them in the distribution of justice be like Levi who knew neither father nor mother nor brother nor sister Let not a Magistrate shew more pitty to a blasphemer then to a murtherer or theef considering that those that murther souls are the worst of murderers and those that robbe God of his honour are the worst of theeves Let Ministers be instructed in their duty to cry aloud and spare not to speak as the oracles of God to divide the word aright and walke aright Such as are Pastors and Doctors let them discard that Antiphrasis Pastores à non pascendo Doctores à non docendo That rotten distinction per se per alium will not excuse a lazy Minister at the day of judgement Let Governours Tutors and all that have the inspection over others remember the day of judgement It is Apostolical counsel Rom. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether he be Secular or â—cclesiastical Ruler the duty is of weight by both sorts to be put in practise The Maxime is most true Every onthat ruleth ought to rule with diligence Let there not be any among you who as Diogenes his servant was called Manens à non manendo because he used to run away I say let not any be called Prafecti à non praeficiendo and Tutores à non tuendo â—emember the day of judgement Then those young-ones those Deposita Parentum charissima Pignora will be required of you Let all tradesmen be instructed in their duty from the consideration of the day of judgement to deal justly to use a just weight a just measure a just ballance a just â—phah Sophisticated wares false lights false weights adulterated wares cousenage in the trade will ly heavie upon their account at the day of judgement Let young schollars whose witts are green wanton and frothy remember the day of judgement then they would not adventure upon Platonick fansies vain speculations and bend their wits to mâ—intain them after they have discovered them for no other reason but that they are new discoveries like some new African monsters It 's a sad thing to consider that men now a daies bend their wits to be sceptical to defend any Chimaera or abortive issue of their sterile brains Men are so sool-hardy as they will venture upon any opinion any notion that so as Simon Magus designed they might be accounted some great ones like Erostratus that burnt Dianas Temple to get himself a name Many that have parts care not whether they imploy them for the truth or against it Hence it comes to passe that Judaisme Sociniaâ—isme Familisme Enthusiasme all these shall have their patronage Many will plead for them and defend them with eagerness I will tell you a story though I use very few stories in a Pulpit which is recorded by Matthew Paris an historian of good repute among us There was one Simon Carnatensis a Master of Paris Anno 1201 who having most subtilly and acutely disputed about the Trinity some of his familiar friends perswaded him to put his disputation in writing that so the memorial of such excellent things might not be lost whereupon he proudly brake forth into this blasphemous speech O little Jesu how much have I confirmed and advanced thy Law in this Question but if I list to deal crosly I know how with stronger reasons and arguments to weaken and disprove the same Which proud blasphemous speech was no sooner spoken but hee was strucken dumb and became an errand I deot and stark fool and so made a Ludibrium a laughing-stock to all that saw him Let all wanton Scepticks Novelists and Platonicks take heed by this sad example Let this be their Warning-peece Now that I may more particularly set forth your duty I shall commend these serious lessons of special concernment for your instruction and practise 1. Let us entertain frequent and serious thoughts and meditations Less 1. Entertaine frequent and serious thoughts concerning the day of Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Bosil concerning the day of Judgment It was a saying of Hierome that learned Father Whatsoever I am a doing whether eating drinking reading or writing me-thinks I hear the shril sound of the Archangels Trumpet summoning all flesh to appear and crying aloud Surgite mortui venite ad judicium Chrysostome profest that whatever others doe think of it for my selfe it makes me often tremble when I consider of it wherefore upon this very Text he saith that its a dreadful Judgment and a Tribunal to be trembled at When thou art tempted to sin be it Pride Passion Uncleanness Covetousness Oppression Dissimulation
win soules The fruite of the righteous c. Now the text presents you with the most choice and excellent fruite of a righteous man the winning of soules The text is an entire categoricall proposition consisting of a subject praedicat copula Division 1. The Person Or rather 1. Here 's a person set down definitely It may be applied to the Ministers of God eminenter for it 's their peculiar office and maine designe to gaine soules to God yet not exclusivè It 's every ones dutie to doe all the offices of love they can and especially to consult and endeavour the mutuall good of each other soules 2. Here 's the worke set downe to win or take in or gaine soules 2. The Worke. The Metaphor may be drawn from a souldier who hath fought valiantly and won the field so must he that wins soules take up armes against the flesh the Devill and the world against principalities and powers and spirituall wickednâ—sse in high places And this spirituall souldier must never give over 'till he returne away with the trophies of victory Or else the Metaphor may be tooke from a fowler who takes fowles in a net So he that will winne soules must spread the net of the Gospell And if the government of soules as Gregory saith Artium Ars est Regimen Animarum Greg. de Pastor curâ 3. The Object soules be of all other arts the excellent'st certainly the winning of soules must be a superexcellent Art all other arts the excellent'st 3. Here 's the object soules immortall heavenly-borne-being-soules the image of God the very breath of God inspired in our creation of more value then all the world the purchase and ransome of Jesus Christ The excellency of this noble object makes the victory more glorious and the conquerour more renowned To winne a strong castle a towne a kingdome is the glory of the conquerour but to winne a soule to God is a farre greater glory It 's the gallantest piece of service in all the world to winne soules to Jesus Christ 4. And lastly Here 's the commendation high Elogium or a sacred 4. The Commendation Panegyrick which is given to him that doth this great worke He is wise It 's a great question where wisdome is to be found Job 28. 12 13. the determination of all is vers 28 The feare of the Job 28. 12 13. 1 Cor. 1. 20. Lord is wisdome c. and it s a great question with Paul 1 Cor. 1. 20. where is the wise where is the scribe Now both these questions may be resolved from the text it s a point of wisdome to gaine soules and hee s a wise man that 's a practitioner in this soule saving art This is the wise man a man of a pretious anointing an interpreter one of a thousand whose eyes are in his head whose wisdome is taught of God And the declaration of this wisdome is that Argument whereon I fix as a word spokâ—nin due season which can never be enough taught never enough learn'd The Lord make it as profitable as it is seasonable The words of the text in terminis are a doctrine But in relation to what went before thus I shall propound it to you Doctrine That it 's a choice fruit of wisdome to win soules unto God For my more methodicall progres in unfolding this point I shall propose these familiar heads of discouse Method 1. To assert this positive truth and give in the proofe thereof 2. Describe the Character of him who is likeliest to win soules And 3ly Draw forth some inferences of practise as may best conduce to the better ordering of your lives and conversations Those shall constitute the doctrinall part of my text this last the use and application and these shall be the bounds and limits of my ensuing meditations I resume the enlargement of the first head propounded And for proofe of the point I shall consider it under a double demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so The Apostle James distinguisheth 1. Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is so Jam. 1. 15 17. of a twofold wisdome Earthly and Heavenly and by their fruits you may know them James 1. 15 17. Now humane earthly wisdome hath no part nor portion in this worke It 's above the sphere and cognizance of secular learning to reveale the knowledge of Jesus Christ A man may attaine unto as great knowledge as ever Aristotle or Plato had and yet be an Ignoramus in the mystery of Christs reconciliation such a mans naturall parts are too good to goe to hell with him he shall be degraded of them before and so shall miscarry to all eternity The wisdome that we speake of is divine wisdome such alone as can make us wise unto salvation This is not taught in Aristotles Lycaeum nor Zenoe's Stoa or Plato's Academy but only in the schoole of Jesus Christ He then must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man taught of God who is a good proficient in this soule winning art To drive this spirituall trade to negotiate for soules to be instrumentall in the conversion of soules It 's the greatest worke in all the world Now that this is such an excellent peece of wisdome I shall prove it by an induction of particulars such as have put it in practise themselves are fittest to give testimony to this truth First and above all I shall instance in him who is the wisdome of his Father the Lord Jesus Christ stiled a Counsellor for his wisdome He was employed about his Fathers businesse Luke 2 40. And what was his businesse but to save that which was lost Matth. 18. 11. He professeth that he was sent to the lost sheep of the house of Israel Matth. 10. 6. He came to call sinners to repentance Luk. 5. 32. You may read the great employment of Christ in his Ministery Luk. 4. 18. Christ went about doing good speaking of the things of the Kingdome Christ is our peace Ephes 2. 4. And the great mystery of the Gospell is declared in this work of reconciliation Next to instance in the Apostles however in the Judgment of the Councell Acts 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet these the Lord made instrumentall to confound the wisdome of the wife By their Ministry the Lord converted multitudes of soules 3000 at one Sermon Act. 2. 41. Further I 'le instance in Paul whose desire was transcendent for their salvation Rom. 10. 1. See his protestation 1 Cor. 2. 2. See his judgment 1 Cor. 1. 20 21 23. Compare this with the first of Cor. 2. 6 7 8. Paul that great Doctor of the Gentiles bred up at the feet of Gamaliel a man of great learning gives Christ the preheminence undervalues every thing for Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 8. Be they the most exquisite Arts and Sciences riches honours pleasures
great matter they shall bring unto thee but every small matter they shall judge so shall it be easier for thy self and they shall bear the burthen with thee He must be an able man 1. He must first be a man of judgement Qualif I. A Judge must be an able Man and understanding well skilled in the Laws He must have a spirit of discerning to discern between right and wrong Judges pass many years study at Inns of Court before they come to this promotion They must be men of mature age and solid parts Learned Grave and Judicious 2. He must be able in respect of moderation and equanimity able to subdue and get the mastery of his own passions not suffering his affections to pervert judgement Hercules Club they say was made of Olive Wood There must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Judge he must be willing to bear and forbear the rusticity and homely delivery of Evidences from illiterate people and stoop to the capacity of the meanest Countrey-man who comes for Iustice 3. A Iudge must be able in respect of courage Iudges are to turn the Wheel over the Wicked they are to encounter with Beasts of Ephesus they must be of such a Lion-like spirit as to pluck the prey out of the Lions mouth Hereupon it 's conceived that Judah the Law-giving Tribe had the Lion couchant sitting by the prey for its Scutcheon The Lion couchant is not afraid of any Resâ—uer This likewise was symboliz'd in the steps of Solomons Throne adorned with Lions A Judge must grapple with the Hydra of sin and oppose the Current of Times and Torrent of Vice he must be of a resolved courage with Esther If I perish I perish and with Luther when he went to Wormes If every tile was a Devil yet he would goe to Wormes and preach Christ Come what will come a good Judge accounts this Maxime like the Law of the Medes and Persians Fiat justitia ruat coelum The second Qualification of a Iudge is He must be a man fearing Qualif 2. A Judge must be a man â—eaâ—ing God God 2 Sam. 23. 3. The God of Israel said the Rock of Israel spake unto me he that ruleth over men must be just ruling in the fear of God Only a godly man is fit to be a Iudge though I abhor that Anabaptistical Opinion Dominium temporale fundatur in gratiâ yet I am assured that the fear of God planted in the heart of a Iudge moves him to judge righteous judgement This serves him as a compass to steer his actions by And when he is tempted to pervert Iustice by great mens Letters he sets Josephs resolution before him as a continual Monitor How shall I do this great wickedness and sin against God He will neither be threatned nor intreated nor Courted nor Complemented nor Flattered nor Over-awed to wound his Conscience by perverting Iustice This this it is even the fear of God that will beautisiâ— the soul of a Iudge The Iudges Scarlet Robes puts a glory and lustre upon the Beholders eyes but Divine Graces make him more glorious within Such a Cloathing is of wrought Gold If the fear of God be wanting in a very short time judgement will be turned into gall and the fruit of righteousness into hemlock Wisdom will degenerate into craft and subtilty Power into private revenge Valour and Courage into violence and peremptory obstinacy Now the fear of God will set all right if this be in the heart it will set all right in the practice of the life 3. A Iudge must be a man of truth A true-hearted Nathaniel Qualif â— A Judge must be a man of truâ—â— no Machivilian nor Iesuitical Politician He must be a plain-hearted man His heart must dictate to his tongue and the Spirit of God dictate to his heart He is such a Prudent Man that his Heart addeth Learning to his Lips Prov. 16. 23. The heart of the wise teacheth his mouth and addeth learning to his lips He 's a Man of Integrity he speaks truth loves truth and searcheth every Thicket and sifteth the matter to the bottom to finde out the truth and it 's his care to keep men of truth about him even such servants as are persons of integrity Psalm 101. 7. He that worketh deceit shall not dwell in my house he that telleth lies shall not tarry in my sight 4. A Iudge must be a man hating covetousness Covetousness is Qualif 4. the mother of Oppression Bribes blinde his eyes he dares not meddle with them Bribes are pitch he dares not touch them lest he be defiled He 's afraid that his hands will wither therefore he shakes his hands of them He 's afraid that they will prove like Equus Sejanus or aurum Tholossanum a Moth a Canker to consume the rest of his substance Job 15. 34. The câ—ngregation of hypocrites shall be desolate and fire shall consume the Tabernacles of Bribery Corrupt Iudges are Icterici they as was before hinted cannot see aright But an upright Iudge seeth clearly he washeth his heart and his hands both He dares not take a Bribe in a private Chamber he fears lest the Timber and Stones may cry out against him When he comethon the Bench he fixeth his eye neither before him on the person nor about him on the Beholders nor behind him for Bribes but he looks upward towards God remembring that he who sits now to judge others shall himself be judged at a higher Tribunal by the impartial Iudge of Heaven and Earth and there give an exact account of all his proceedings Thus Right Honorable you have the Glass of Jâ—thro set before you wherein you may behold your own face You have heard what manner of Persons you ought to be who undertake this weighty Calling 2. In the next place give me leave to set down the Rules which 2. you ought to observe in execution of Iustice You must execute judgement speedily yet deliberately impartially according to truth regularly and compassionately Iustice must be executed speedily Such a charge we read Ezra Rule 1. Justice must be executed speedily 7. 26. Who will not do the Law of God and the Law of the King let judgement be executed speedily upon him whether it be to Death to Banishment or to Consiscation of Goods or to Imprisonment English delays as some have observed are worse then Spanish Strappado's Let not the poor Client be tired out by tedious attendances tossed up and down and never a whit the nearer from Court to Court but let his business be dispatch'd with all convenient expedition Unconscionable Lawyers deal like unconscionable Chyrurgions who keep the Wound long in Cure for their own advantage Non missura cutem nisi plena cruoris hirudo You that are Lawyers doe not snarle and intangle a cause and so bring it into Mazes and Labyrinthes but with what facility and expedition may bee let the controversie bee decided
Bernards counsell to Eugenius may bee a good motto for the Councellour at Law Frustratorias vexatorias praecide dilationes By unnecessarie delayes and tedious suites many are served by Lawyers as the poore woman mentioned in the Gospel was served by Physitians They left her uncured of her disease and poverty Mark 5. 26. to boote I have read of a Chancellour of England who in a fore-noone dispatch't all the causes brought before him and hee askt whether there were any other causes and they answered no. I wish Law suits especially Chancery suits were ended with more expedition lest by reason of tedious waiting the remedy oft-times proves worse than the disease But secondly Justice must notwithstanding be executed deliberately Rule 2. Justice must be executed deliberately It must not be delayed on the one side nor rashly determined on the other side It must be performed with mature advice and deliberation There 's Pondus Causae Pondus Legis to be taken in to ferious consideration Justitia licet sit coeca exequendo tamen â—culata dijudicando A Judge must not be Vir Tenâ—dius as Lycophron mentions nor must his instrument of Justice be Tenedia bipennis making as our Proverbe is more haste then good speed Nulla unquam de morte hominis cunctatio longa If there be an Acre of ground an Oxe or an Horse in question Oh! what adoe is there to get an ablesufficient Jury And surely the life of a man is more precious Can Ignoramusses serve for life and death You that are concerned herein seek for sufficient men men of conscience and understanding take not up men that can neither write nor read who must take all upon trust Judgement on life and death is a serious worke and requires prudence and deliberation Joh. 7. 51. Doth our Law judge any man before it heare him and know what he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Commission is of Oyâ—r and Terminer First you are to heare before you determine Job searched out the cause which he knew not Job 26. 19. There must be a serious inquisition after the truth The greatest paines is little enough for the investigation of the truth and the right administration of Justice Justice must be executed impartially Levi must know neither Rule 3. Justice must be executed impartially father nor mother Amicus Plato amicus Socrates sed magis amica Veritas A Judge he mustnot pervert Justice to pleasure my Lord or my Lady mine antient friend and acquaintance Threats flatteries gold or silver may not turne him one jot out of the Bias of Justice It 's said of Fabricius That the Sun might sooner be turned out of it's course then he out of the course of Justice Neither doth a just Judge favour a poore man in an unrighteous cause Exod. 23. 3. Neither shalt thou countenance a poore man in his cause He dares not judge for popular applause to get himselfe a name to be the poore mans Advocate and so swerve from the rules of Justice A just Judge will frequently and seriously catechise his owne conscience and aske this question how shall I answer this great Iudgement before the great Judge of heaven and earth How shall I answer that charge Levit. 19. 15. Yee shall do no unrighteousnesse in judgement thou shalt not respect the person of the poore nor honour the person of the mighty but in righteousnesse shalt thou judge thy neighbour It was a gallant speech of Worthy Mr Pym a renowned and true hearted Patriot of his Countrey See Mr Marshals Sermon at his sunerall Such a one indeed is my good Friend but I will never pay my private dâ—bts out of the publicke stocke Iustice must be executed according to truth Truth is of such an Rule 4. Justice must be executed according to truth invaluable price as we must buy it at any rate Prov. 22. 23. There 's an heavy charge Is 59. 4. None calleth for justice nor any pleadeth for truth they trust in vanity and speake lies they conceive mischiefe and bring forth Iniquity v. 14. And judgement is turned away backward and justice standeth a farre off for truth is fallen in the street and equity cannot enter You call your Iury good men and true I heartily wish they were all so and the witnesses must be men of truth The ninth Commandement forbids false-witnesse-bearing False witnesse was so abominable among the purblind Heathen that the Law of the 12. Tables ordered That if any bore false witnesse he should See Beards Theater of God's Judgments be tumbled downe the Tarpeian rocke Many fearsull judgements have overtaken perjured persons They are upon record in diverse writers and others are sufficiently knowne by experimentall Knowledge even in our dayes Be sure you that give evidence that you keepe your oath to sweare the truth the whole truth and nothing but the truth Iustice must be executed regularly Neither passion nor prejudice Rule 5. Justice must be executed regularly nor friendship nor gifts may rule nor any unknowne arbitrary Law There 's a Buoy in maritime Lawes to give warning of an Anchour There 's a Pole-starre to direct the Pilot. And the Law of God and of the Land in subordination thereunto must rule The Law of God is the Archetypum All other Lawes are but Transcripts An able Iudge is well-skill'd in the Law of God he hath a copy of it before him So he is charged Josh 1. 7. Onely be thou strong and very couragious that thou mayest observe to doe according to all the Law which Moses my servant commanded thee turne not from it to the right hand or to the left that thou mayest prosper wheresoever thou goâ—st And he 's well skill'd in the Lawes of the Land he needs not the Tutoring of a Clerke he feares no contradiction of By-standers to say This is against Law We read Esth 1. 15. What shall we doe unto the Queene Vasti according to Law because she hath not performed the commandement of the King Ahasuerus by the Chamberlaines So that hence it is evident that the Law is the rule of Iudicature Both sides are allowed a faire hearing None may be praejudged and condemned without hearing Thus many laid the charge as a terrible Tyranny on Richard the 2d who first hang'd men and afterwards proceeded in a tryall against them Qui statuit aliquid parte inaudita altera aequum licet statuerit haud aequus fierit Iudgment is to bee given secundum allegata probata And this is a regular administration of justice 6ly and lastly Iustice must be executed compassionately Rule 6. Justice must be executed compassionately Iudges were usually Fathers and so more likely to shew compassion A Iudges Motto is Peccata interficio hominem amplector King Edward the sixth wept when hee gave his consent to put Joane Butcher to death though
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.
as God and Christ are world without end Oh that God would work this consideration and set it home upon your serious thoughts that considering your life daily hastens to an end you might timely and seriously prepare for that life which shall never end The Lord give you grace to make the best use of this moment to beautify your soules to trim up your lampes to walke every day as if it were your last day that so when the Lord summons you by death you may have nothing to do but to die and with comfort and confidence you may breath out your soules into the armes of Jesus Christ Cons 6. There will â—e a day of Judgment 6. Consider there will be a day of judgment for soule and body There 's a day of visitation a day of accompt a generall Assize held for all the world 2 Cor. 5. 10. And Christ's coming is like a theefe in the night There 's a different sentence Matth. 25. viz. Come ye Blessed Go ye cursed A different place heaven and hell no medium no tertium Purgatory is a Popish dream If thou beest not purged here thou shalt never be purged hereafter Body and soule shall be reunited and either be companions in woe or blisse unto all eternity 7. Consider as death leaves thee so judgment will find thee As Cons 7. As Death leaves us so Judgment will find us the tree falls so it lies If thy soule be filthy and guilty and unwasht by the blood of Christ when separated from thy body it will ever so remain in that condition If thou diest unreconciled to Iesus Christ judgment will find thee so and so thou shalt remain even unto all eternity If sanctification be not begun yea and in some measure wrought in this world it will not be wrought in another If here thou hast not the first fruits of the spirit the hansell part of payment thou wilt never reape the whole harvest in another world If thou art not justifi'd by grace nor sanctified by the spirit nor acquitted by the bloud of Christ before thou departest this world death will give a returne unjustif'd unsanctify'd unacquitted and judgment will so find the returne and passe upon thee an irrevocable sentence O then be perswaded so to live as ye may have hope in your deaths and so to die as you would have judgment to find you judgment will neither find you better nor worse then death hath left you 8. Consider the riches of Gods mercy free love and grace abounds exceedingly That thou art yet alive on this side the grave Cons 8. The riches of free grace and mercy hell and judgment and God gives thee this gracious warning God might justly cut thee off in thy wickednesse and send thee to hell speedily But Oh! infinite patience and long suffering Now God expostulates why will ye die oh house of Israel God delights not in your blood see Acts 17. 30. Isai 55. 7. Isai 55. 1. God gives you warning sends his messengers to premonish you to bid you look to your souâ—es It 's the whole drift and scope of Gods messengers to perswade you to have a speciall care of your soules Now you have food for your soules now you have sabbaths the desire of daies and many pretious Gospel opportunities It 's free grace you enjoy them For you have forfeited them all Oh! wonderfull mercy that God doth not take the forfeiture Consid 9. This may be the last warning 9. And lastly Consider this for ought any of us know may be the last warning that God will give any of us You may not live to hear another Sermon you may not live to enjoy another sabbath God may say to you because you loath this spirituall Mannah I 'le take it from you Because you misuse my messengers I 'le take them away from you Because you sâ—eight all the admonitiâ—ns and counsels for the good of your soule I 'le not have these pearles cast any more before you I will suffer my messengers no more to be abused my pearles no more to be trampled unâ—er foot this is the last warning I will give yâ—u my spirit shall no longer strive with you I 'le no longer stand and wait knocking at your dores Brethren we cannot promise to our selves a moment of time we have none of us a lease of our lives VVe are Tenants at will whether many or any shall live to heare any further warnings none of us can determine Let 's therefore be perswaded to look upon these counsels I have given you as for ought you know may be the last warning we may have And Oh! that God would give us grace to take warning VVeigh seriously in your most retired sad thoughts those 9 forementioned considerations and the Lord go along with them The 4th Use shall be for a strict triall and examination whether Use 4. For Examination we take care for our souls yea or no Ask the vilest of people what do ye not take care for your soules They will tell you t' were pitty else they should live But to undeceive the world I le propound some searching queries 1. Dost thou set a higher price of thy soule then all things under Qu. 1. the sun Dost thou foregoe pleasures profits father mother wife children the dearest and nearest relations when they come in competition with or opposition to thy soule Dost thou foregoe thy beloved sins thy constitution sins sins of profit antiquity delight Dost thou take up weapons against thy soules enemies and resolvest never to give over till thou returnest with the trophies of victorie If so it 's apparent that thou lovest thy soule 2ly Dost thou survey the windings diverticles and turnings Qu. 2. of thy soule Dost thou study to know thy soule it's angles and lurking places Dost thou reveiw the breaches in thy soule and endeavourest the reparation of them Dost thou take a twofold Candle the Candle of the word and the Candle of thy conscience and searchest into the meanders recesses and most inward corners of thy soule This is a signe that thou hast a care of thy soule 3ly Dost thou keep strict watch and sentinell over thy soule Qu. 3. Dost thou watch over thy thoughts words and actions As watchmen examine passengers so dost thou examine thy heart call thy selfe to account for vain thoughts misplaced words evill actions and when thou findest them dost thou labour to exterminate them and to execute justice on them Dost thou watch against vagrant lusts not willing to give entertainment to straglers but as thou findest them thou casheerest them if so this is a signe that thou takest care of thy soule 4. Dost thou endeavour to wash and cleanse thy soule A pure Qu. 4. fountain is stil a purging Dost thou purge out thy corruptions Dost thou lament over thy soule for sin water thy couch with thy teares and as sin comes and corruption surprizeth thee art
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
expectation of Novel Opinions and Phrases and as for the failings either of Author or Printer be pleased to cover them with the Mantle of a charitable Interpretation I beg thy Prayers and commend these Labours to thy acceptance and commit thee unto Gods gracious providence I remain Thy Servant for Christs sake Henry Wilkinson The Contents of this Second Decad. SERM. I. JOb 13. 26. For thou writest bitter things against me and makest to possesse the inquities of my youth The Text divided p. 2. and explained by answering 5. Queries 1. What 's meant by bitter things p. 3. 2. What 's meant by writing of them p. 3. 3. What 's meant by the sins of youth p. 4. 4. What 's meant by possessing the sins of youth p. 5. 5. Why doth Job a holy man whose sins were pardoned complain of himself p. 6. Doct. That sins committed in our youth will cause much smart and bitternesse in our elder years Method of handling the Doctrine 1. By Scripture proof p. 7. 2. By three Reasons 1. Dâ—awn from the rule of Justice p. 8. Reas 2. Drawn from the nature and quality of sin p. 9. Reas 3. Drawn from four Aggravations of youthfull sins viz. 1. They are committed with a great deal of violence p. 9. 2. They are committed with abundance of delight p. 10. 3. Young men make many vain pretences ibid. 4. Youthfull sinnes are committed after many Invitations Calls and Warnings p. 11. 3. By improving all in four Uses 1. For Humiliation p. 12 13 14. Here are four sins especially reproved 1. Voluptuousness p. 15. 2. Contempt of Superiours p. 16. 3. Affectation of Novelty p. 17. 4. Pride p. 18. Use 2. For Exhortation p. 19. Four Considerations are prest 1. From Gods Omniscience p. 20. 2. God keeps Record ibid. 3. Consider what sinne will cost thee ibid. 4. Consider the four last things p. 21 22. Use 3. For Direction 1. Be humbled for all sins p. 22. 2. Look through thy Humiliation to Christ p. 23. 3. Walk circumspectly ibid. Use 4. For Consolation ibid. SERM. II. Gen. 6. 3. And the Lord said my Spirit shall not alwaies strive with man for that he also is flesh yet his dayes shall be an hundred and twenty years The Text Divided and Explained p. 28 29. Doct. 1. That it is a most dreadfull judgement upon a people when the Spirit of God refuseth to strive any longer with them p. 30. Doct. 2. That it 's an exceeding great mercy to a people when the Lord vouchsafeth them time and space of Repentance ibid. Method of handling the first Doctrine 1. From Scripture Testimony p. 30 31 32. Three signes of Night 1 When shadows grow long p. 32. 2. When wild beasts goe abroad and 3ly when Labourers go to their rest p. 33. 2. Seven wayes the Spirit strives 1. By its Motions p. 35. 36. 2. By the Ministery of the Word p. 37 38. 3. By the checks and convictions of conscience p. 39 40. A fourfold Rule for examining of conscience p. 40. 4. By the tenders of mercies p. 41. 5. By the exercise of patience p. 42. 6. By National Judgements p. 43. 7. By Personal Judgements p. 44. SERM. III. upon the same Text viz. Gen. 6. 3. 3. Reas 1. Because man is flesh p. 45 46. Reas 2. Because the Spirit is a free Agent p. 47. Reas 3. Drawn from the rule of Divine Justice p. 48 49. 4. For Application Use 1. For Information of the greatnesse of the Judgement when the Spirit ceaseth striving in 4. Aggravations 1. God takes away his Ordinances p. 50. 2. God suffers not the Spirit to work by the Ordinances 3. God gives them over to a Spirit of delusion ibid. 4. God gives them over to a hard heart p. 53. â—se 2. For Exhortation Three Morives 1. From the brevity of our lives p. 55. 2. From the Vncertainty of the Spirits striving ibid. 3. From the certainty of the Day of Judgement p. 56. Use 3. For Reproof of 4. sorts of persons especially 1. Such as contemne the Spirit p. 56. 2. Such as are barren and unfruitfull p. 57. 3. Such as are secure p. 57. 4. Impenitent persons p. 57. Use 4. for Examination in three Queries 1. How we may distinguish the strivings of Gods Spirit from a spirit of error and delusion p. 58 59. 2. How we may distinguish the strivings of Gods Spirit from our own spirit p. 59. 3. How we may know whether Gods Spirit hath effectually stroven with us p. 59 60. Use 5. for Direction in four particulars p. 60. Use 6. for Consolation Doct. 2. That it is an exceeding great mercy when the Lord vouchsafes unto any person time and space for Repentance p. 60. Reas 1. To glorifie the Riches of Gods Mercy p. 61. Reas 2. To glorifie his Justice ibid. Reas 3. At the request of Gods servants many are spared ibid. Vse 1. For admiration of Gods infinite mercy Vse 2. For terrour unto presumptuous sinners Convictions 1. It 's great folly to put off Repentance 2. It argues great contempt 3. It argues high presumption Use 3. for Exhortation in four Considerations 1. Now the Spirit strives 2. Now is the limited time 3. Now is the accepted time 4. Now once past cannot be recalled Use 4. for Caution in five particulars 63 64. The 5. â—se for Admonition in five particulars p. 64 65. The 6. Vse is for Comfort ibid. SERM. IV. 2 Pet. 3. 11. Seeing then that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godlynesse The Coherence and Text explained and divided p. 65 66 67 68. Doct. That the serious consideration of the day of Judgement should in an especial manner engage us unto an holy life and conversation p. 69. Method of handling the Doctrine 1. By Scripture Testimony p. 69 70. 2. By evidence of three Reasons 1. Because onely holy persons shall be able to stand in judgement p. 71. Q. Whether the Saints shall have their sins mentioned at the day of Judgement p. 71. Reas 2. This is the present time ibid. Reas 3. Judgement returns all as death leaves them p. 72. 3. By particular Application in five Vses 1. For terrour unto three sorts 1. Scoffers at holynesse p. 73. 2. Hypocrites p. 74. 3. Secret sinners p. 75. Vse 2. for Exhortation p. 76 77. 9. Motives 1. We are elected unto Holynesse p. 78. 2. We are created unto Holynesse ibid. 3. We are redeemed to be holy ibid. 4. It s Gods will that we should be holy ibid. 5. Holynesse is our calling p. 79. 6. Heaven is a place for holy persons ibid. 7. There shall be holy employment ibid. 8. There shall be holy company ibid. 9. This is the time of labouring after holynesse ibid. Use 3. for Examination in 12. Characters 1. Spiritual poverty p. 80. 2. High estimation of Jesus Christ ibid. 3. The heart is in love with holynesse p. 81. 4. Irgenuous sorrow for sinne ibid. 5.
exprest It 's wrote in such legible Characters 2. A Mercy as he that runs may read it Yet his days c. The words have need of a Paraphrase I shall open them briefly in their order By Spirit Ainsworth understands that holy Spirit of Christ by which he Preached in the Patriarchs and especially in Noah to the disobedient spirits of the old World and exhorted them by the Fathers to amend their lives so I take the Lo-iiddon Non vaginabit Pagninus Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Lo-jadon sense to be It followeth Shall not strive The 70 read it My spirit shall not abide But this I take not to be the meaning the word hath many significations it signifies to judge to chide and dispute As if the Spirit of God should say I have set Judges over you I have chid you reproved you argued the case with you sent my servants Noah Enoch Methuselah exhorting you to come and repent but you are incorrigible impenitent you are never the better notwithstanding all my patience forbearance waiting on you trying you therefore now my spirit shall no longer strive with you I will take no more pains with you I will dispute the case no longer but send a Deluge to decide the controversie And so I understand the words In seculum so the 70 read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here you may see an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Abyss of kindness to mankinde So Chrysostome That the Spirit hath ever strove with any is a great mercy But if the Spirit strive by Messengers rising early and going to bed late and by its motions and whispers if the Spirit be still resisted and abused it will leave striving and leave a people inexcusable Luther speaking of this Text saith This was a publick Sermon preached in a Fuit publica concio in publica Synodo proposita Luth. publick Assembly When those that were Gods Messengers spent their spirts in vain and saw that the people were desperate past all hopes of reclaiming they let them alone to take their course and to be filled with their own ways Then here 's a Reason given For that he also is flesh The word sets forth the corrupt nature of mankinde and is here put by way of opposition unto the Spirit It is the same with Animalis or Conqueritur Deus tantopere turbatuÌ„ esse ordinem dâ—se positum ut image sua in carnem transformata esset Calv. Centum viginti annos si foâ—te converâ—antur Cald Paraph Carnalis homo Man that was created after the Image of God hath defaced that Image hath corrupted his way and is become fleshly This God complains of That the order which he put is inverted and his Image transformed into flesh as Judicious Calvin observes Lastly Here 's a gracious reprieval and space allowed for repentance Yet his days c. This is not to be understood as if an hundred and twenty years were the limited term of years for mankinde to live in this world It 's apparent that many after the Flood lived longer But the meaning is that an hundred and twenty years shall be given them if haply they be converted This space God allows them for repentance and they had Noah a Preacher of righteousness and they saw the Ark a building and every stroke strucken The building of the Ark should have been a Monitor of repentance this was great and wonderful long-suffering as we read 1 Pet. 3. 19 20. By which he went and preached unto the spirits in prison which sometime were disobedient when once the long-suffering of God waited in the days of Noah The words thus opened contain two fundamental Doctrines 1. That it is a most dreadful judgement upon a people when the Doct. 1 Spirit of God refuseth to strive any longer with them 2. That it is an exceeding great mercy to a people when the Lord Doct. 2 vouchsafeth them time and space for repentance I resume the first and I shall cast the Heads of my Meditations Method of handling the Doctrine into this plain and familiar method 1. I shall assert the truth of the Doctrine from Scripture Testimonies 2. I shall particularly represent unto you how the Spirit may be said to strive with man 3. I shall enquire into the Grounds and Reasons for confirmation of the truth And lastly Conclude with particular Application unto our selves 1. To prosecute the first Head propounded time would fail me 1. The Doctrine proved by Scripture Testimony in Scripture Quotations but I shall gather sparingly from so great a cloud of Witnesses mentioning some select Proofs and leaving the rest to be supplyed in your Meditations Now that this is so great a Judgement for the Spirit of God to leave striving with a people may be exemplified in several persons recorded in Scripture as signal Spectacles of Divine vengeance to Posterity The Lord spared Sodom and Gomorrah a long time Abraham undertakes though dust and ashes to intercede for them He intreats That if fifty righteous persons be found there that they may not be destroyed His request is granted he abates five of fifty and then comes down to forty after that to thirty from thirty to twenty and at last to ten and it is to be observed that God never left off granting till Abraham left off begging They had good Lot to reprove and exhort them and they vexed his righteous soul day by day with their unclean conversation he spent his spirits his counsels admonitions all in vain Now God will spare them no longer the Angel delivered Lot from them and as soon as ever he was gone the Lord destroyed Sodom Gomorrah with Fire and Brimstone Gen. 19. 24 25. The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of Heaven and he over-threw those cities and all the plain and all the inhabitants of the cities and that which grew upon the ground The Lord waited a long time upon Jerusalem sending his Prophets and warning them he puts them in remembrance of his exemplary Judgements upon others Jer. 7. 13. I spake unto you rising up early and speaking but ye heard not and I call'd you but you answered not therefore I will do to this house c. as I have done to Shiloh He expostulates the case with them Jer. 13. 27. I have seen thine adulteries and thy neighings the lewdness of thy whoredom and thine abominations on the hills in the fields Wo unto thee O Jerusalem Wilt thou not be made clean When shall it once be and Ezek. 18. 32. I have no pleasure in the death of him that dieth saith the Lord God wherefore turn your selves and live ye The House of Israel was the Vineyard upon which God had bestowed so much pains cost and charges Isa 5. 1 2 3 4. My well-beloved hath a vineyard in a very fruitful Haec omnia usu venisse populo Judaico cum in Babylonica
conscience 2. The strivings of a mans own spirit are pacified with natural means are pacified with natural means eating drinking sleeping idle company vain pleasures quiet meer natural convictions But where Gods Spirit strives the soul cannot be quieted but by supernatural means the in omes of God the ravishing consolations of the holy Ghost a white Stone a pardon sealed no mirth sports company can satisfie a wounded conscience onely one remedy is reserved for a perfect cure and that 's the Medicine made up of the Blood of Christ 3. The strivings of a mans own spirit are flashy suddain and soon gone when the judgement ceaseth As soon as the judgement 3. The striviâ—gs of a mans own Spirit are flashy and suddain is removed the strivings cease but when Gods Spirit strives it is solid and serious If the Jvdgement be removed and the sâ—n unpardoned there can be no quiet If the Judgement be over Pharaoh is quiet but no quiet in Davids spirit till the sin be removed Q. 3. A third Quaery is How may we know whether Gods Spirit Q. 3 A. hath effectually stroven and prevailed with us 1. When we hearken to the call of Gods Spirit Psal 27. 8. Thou 1. Whâ—â— we answeâ— the call of Godâ— spirit saidst seek my face my heart said unto thee Thy face Lord will I seek 2. When we have the testimonie of Gods Spirit as Rom. 8. 16. The spirit it self beareth witness with our spirits that we are the 2. When we have the spirits testimony children of God 3 When we have the sealing of the Spirit Eph. 1. 13. In 3. When the spirit seals whom after ye believed ye were sealed with the holy Spirit of promise 4. When we have the earnest of the Spirit Eph. 1. 14. 4. When we have the earnest of the Spirit 5. When we have the spirits anointing 6. When we have the fruits of the Spirit Use 5. For direction 1. Pray for the Spirit 2. Set a high price on the Spirit 3. Cherish the motions of the Spirit 4. Observe the call and knocking of the Spirit 5 When we have the anointings of the Spirit 1 John 2. 20. Ye have an Unction from the Holy One and ye know all things 6. When we have the fruits of the Spirit Gal. 5. 22 23 24. Love joy peace long-suffering gentleness goodness faith meekness temperance The fifth Use is for direction 1. Pray for the Spirit to sanctifie and cleanse thee No work of sanctification but by the spirit 2. Set an high price of and be a diligent attendant of Gods word The Spirit usually works by the Word The Spirit and Word agree together 3. Cherish the sweet motions of Gods Spirit make much of every holy motion and inspiration O do not grieve nor sad O do not quench the Spirit of God but account Gods long-suffering your salvation God waits and is patient O do not provoke do not abuse his patience 4. Observe all the calls knocking 's and invitations of Gods Spirit The Lord calls by his word by checks of conscience by mercies and by judgements do not then bolt the doors of your hearts nor stand out against all the warnings threatnings and promises all these are upon record Heb. 2. 3. How shall we escape if we neglect so great salvation Lastly Here 's one word of comfort unto all those who make Use 6. For comfort much of the strivings of Gods Spirit These shall be filled with the consolations of the Spirit The Spirit will comfort support help them In Prayer The Spirit helpeth their infirmities Rom. 8. 26. The Spirit purgeth and purisieth them The Spirit of God is their Counsellor in doubts their Comforter in all distresses and the Spirit will guide them by his counsel till he bring them unto glory Doct. 2. It s aâ— exceeding great mercy c. I now proceed in a few words to the second Doctrine That it is an exceeding great mercy when the Lord vouchsafes unto any person time and space for repentance Here the Lord alloweth to the old World 120 years so long it was that the Spirit of God strove with the old World We read in Gen. 18. 24 25. the Lord staid communing with Abraham making abatements from 50 to 45 from 45 to 40 from 40 to 30 from 30 to 20 from 20 to 10 Was it not a great mercy for the Lord to bear so long with the Amorites They had a long time of forbearance Thus did the Lord deal with Niniveh Jonah 3. 4. Yet forty days and Niniveh shall be overthrown So the Lord waited long on the Israelites Psal 95. 8. Harden not your hearts as in the provocation and as in the day of temptation in the wilderness So Jerusalem Luke 19. 42 44. If thou hadst known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes The five foolish Virgins had a time allowed both wise and foolish slept and slumbred but the foolish wanted oyl and lost the accepted season Jezabel had time alloted her Rev. 2. 21. I gave her space to repent of her fornication but she repented not The Reasons are 1. To glorifie the riches of Gods mercy Mercy Reas 1. To glorifie the riches of Gods mercy waits upon us wooing and alluring us to repentance The Lord invites Isa 55. 1. Ho every one that thirsteth let him come c. He calls sinners to repentance He entreateth by his Ambassadors 2 Cor. 5. 20. He waits to be gracious Rev. 3. 20. 2. To glorifie the Justice of God and to leave a people without R. 2. To glorifie Gods justice excuse When mercy patience goodness graciousness long-suffering are all abused what remains but destruction never fruit grow on thee more Cut it down I will take this kingdom from you I will send you a famine of the word These are terrible threatnings 3. The Lord oftentimes is pleased to spare a people longer at the R. 3. God spares a people at the request of his servants request of his servants Luke 13. 8. The Vine-dresser prayed Let it alone yet longer till I dig about it and dung it Gods Ministers pray hard and tug hard at the oar they cry night and day Lord spare try this people a little longer exercise a little more patience towards them let thy Word work upon them they live under the sound of it let it effectually prevail with them The Uses are 1. For admiration O admire the infinite mercies of God who doth thus bear with sinners notwithstanding Use 1. For admiration their provocations yet he tryes waits and allows them a great deal of space when as in Justice he might cut sinners assunder in the midst of their sins This breathes terrors unto all presumptuous sinners who presume Vse 2. For terror of space and grace neither of which is in their own power To some God gives space others he
lives and keep strict Luk. 16. 2. sentinell over both That saying give an account of thy stewardship should be still ringing in the ears of Ministers Governours and Tutors We shall one day be called to an account let 's labour to be faithfull Stewards that so we may give up our account with joy and not sorrow It 's a known story that the young man committed by Euseb Hist the Apostle to the Elders care was dissolute and a companion of Theives and is there termed a dead man i. e. dead to God and goodness O let it not be our default our negligence that any under our charge are dead souls As the Captain beseeched that his life and the life of his fifty might be pretious in the Prophets eyes 2 Kings 1. 13 Whe her we have more or fewer let their souls be pretious and let us put forth our selves in all our places and capacityes to give one another a lift toward heaven A day of judgment is coming let that be a Frontlet before our eyes upon this consideration let Christians doe brotherly offices and manifest their love to the souls of their brethren Hereupon we are exhorted to avoid rash judgment Rom. 14. 10. 1 Cor. 4. 5. There 's wisdome understanding consideration all joyned together Deut. 32. 22. It s a patheticall speech and he 's a wiseman in the esteem of the Holy Ghost who considers his of latter end We should all of us fix this meditation upon our hearts entertain serious thoughts what will become of our our precious souls to all Eternity Will not a day of Judgement come May not thou or I be summon'd forthwith at that impartial Tribunal This being so What manner of persons ought we to be in all holy conversation and godliness In the second place to confirm the Point by evidence of Reason why the consideration of the Day of Judgement should engage us unto holiness 1. Because onely holy persons shall be able to stand in Judgement Reas 1. Because only holy persons shall stand in Judgement When the wicked the Goats that stand on the left hand and shall wish that the Hills might â—all on them and that the mountains might cover them from the face of the Lamb Then shall the godly lift up their heads and behold Christ who is their Judge their Redeemer This comforted Job on the Dung-hill Rev. 20. 6. Job 19. 25. Matth. 5. 8. Heb. 12. 14. I Know that my Redeemer liveth They that are holy here shall be happy to all eternity They onely shall be partakers of the blessed Visâ—on Now it s much controverted whether the Saints shall have their sins mentioned at all at the day of Judgement some conceive that their sins shall be brought in onely as a cancell'd â—ond others are of opinion that they shall be mentioned that Gods mercy may the more be glorified in the greatness of the Pardon And others say they shall not be mentioned at all because in several Scriptures the Lord saith He will remember their sins no more and that he will câ—st all our sins into the depth of the Sea and that he casteth Isa 43. 25. Mich. 7. 19. Isa 38. 17. our sins behinde his back without all controversie that shall be done that conduceth most to â—ods glory and their happiness There 's no condemnation to the Saints the day of Judgement will be a day of refreshing to them an addition to their happiness soul and body being re-united and made companions in bliss unto all â—ternity Seeing then holy persons shall be able to look the Judge in the face since they onely shall stand in judgement the consideration of this great day should sink deep into our hearts and make deep impression upon our spirits exciting alluring and prevailing with us to a sanctified life and conversation 2. â—ecause the time of this life is the onely Season appointed 2 Reas This is the present time by God to labor after holyness The Exhortation runs in the present â—ense 1 Pet. 1. 15. 1 John 3. 3. Q. 3. But can we be perfectly holy A. We must have perfection of parts i. e. Sincerity In Heaven there will be perfection of degrees we must have truth of holyness we must begin here and strive after more In Heaven we shall attain the complement thereof we may not content our selves with what we have attained unto but we must labor after perfection pressing forward toward the mark for the price of the high calling that is in Jesus Christ as Id qui faciunt fructum colligent satione sua dignum coacervabunt enim quod male dispereat Calv in loc Gal. 6. 8. the Apostle did Phil. 3. 14. Now then consider the time of this life is the Seed-time the Harvest is reserved in Heaven As you sow so you shall reap If you sow to the flesh you shall of the flesh reap corruption if you sow to the spirit you shall of the spirit reap life everlasting Therefore in your most serious thoughts consider that you deal for life and immortallity your negotiations are for the great things of Eternity In this World in this present time of life you must labor to be holy Purgatory is a Blasphemous Popish dream No purgation left for another World No Prayer no Sermon will work upon thee after this life Here then holyness is wrought lay these things to heart 3. Because Judgement returns us just as death leaves us As the 3. Reas Because judgment returns us as death lest us Tree falls so it lies and as death leaves us so judgement will finde us He that is filthy let him be filthy still He that dies unreconciled to Jesus shall be so returned The day of Judgement is most impartially just in all proceedings And Judgement returns none neither better nor worse but as death leaves them Now then if thou livest and diest in an unregenerate estate so thou wilt remain unto all Eternity After death no tears no crys will prevail There 's no door of hope the damned are without hope and this heightens their misery Time is past time is past The Judge hath vail'd his face having past a Sentence irrevo cable Noâ— whilest you are alive on this side Hell and Eternity there 's hope left you are under the sound of the Gospel and the Ambassadoâ— are sent offering unto you terms of reconciliation We pray you in Christs stead be ye reconciled to God O follow after holyness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue it hard give not over This day is a working 2 Cor. 5. 20. Heb. 12. 14. day and it 's but short a day of Judgement which is a day of restitution and recompense is approaching So live as you desire to die Do you desire to be happy in your deaths Labor to live holy in your lives Thus much for the Doctrinal part Now to set all home by particular Application I have five Uses to make of this Doctrine
to love Jesus Christ so the Martyr in the flames cried out None but Christ Thus highly did John Baptist testifie of Christ Joh. 3. 30. so Christ may be exalted hee cares not what becomes oâ— himself So every faithful Minister puts the highest value upon Jesus Christ so Christs honour may be advanced Christs cause and interest promoted he cares not what sufferings what persecutions he meeâ—s withall Though he encounter with Beasts at Ephesus Sons of Anak and frie at a stake none of these things move him so Christ may be glorified in him and by him It 's a signe of true grace to prize Christ highly and enhaunce his esteem and honour above all things besides 3. The heart is in love with holynesse for it self â—olynesse is Charact. 3. The heart is in love with holyness the image of God Ephes 4. 24. and there is beauty in Gods imâ—ge to enamour the soul What was said of Moral virtue may be much more said of Theological Si â—erreno oculo possit cerni admirabile sui desiderium excitaret Could we discern by a spiritual eye the lustre and excellency of Holynesse O how would our hearts bee in love with it Multitudes followed Christ for the Loaves and accounted gain their godlynesse Self-seeking interests covetousnesse is that Master-wheele that sets many on working but a true Beleever accounts Godlynesse his gain Christ his honour â—eligion his preferment His eye is single his heart sincere He 'l do his duty do his work faithfully and trust God for his wages Nay Jsa 49. 4. Psal 119. 7 the work is a reward O how I love thy law saith David It was his delight he loved the Commandements above sine gold And what was the Law it was holy just and good Holynesse was the object of his love To love God for himself Holynesse for it self is a good sign 4. There must an ingenuous sorrow for sinne I call it ingenuous Charact. 4. An ingenuous sorrow for sinne in opposition to all slavish howling under the rod. There is a vast difference between Ahab and Paul between that sorrow which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. 10. and you have there seven Apostolical characters of godly sorrow 2 Cor. 7. 11. There 's a vast difference between the howling of dogges and crying of children between the crying of wicked persons as Pharaoh Ahab Cain under a heavy judgement for the punishment and smart upon them and the crying of Paul Peter and Mary Magdalen Pharaoh said Take away this plague the plague of Locusts Caterpillars c. he never was affected with the plague of his heart which was the greatest plague of all But take away my sinnes cries David Wash me throughly from mine iniquity and cleanse me from my sinnes here 's a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of godly sorrow it mourns for sinne more than the punishment it mourns for sin because it is sinne because it is a breach of Gods holy Law because thereby God is dishonoured this sorrow is kindly ingenuous when the heart is melted and mourns and is broken for displeasing so good and gracious a Lord God 5. There wil be a cordial mourning for others sinnes This affection Charact. 5. Thheres mourning for others sins Psal 119. 136 was singular in David Rivers of water run down mine eyes because men keep not thy Law A godly man layes to heart the sins of the times and the place where he lives It grieves him at the heart to see God dishonoured by any Bradford that rare spirited man grieved at the miscarriages of one of his Scholars and laid the fault upon himself for not looking better to him If he so charged himself surely our faces will gather blacknesse and a great deal of guilt will lye at our doâ—es for not discharging our trust as we ought to doe concerning so many Scholars as so many Depositums committed to our charge But let 's doe our duties and mourn over them that are refractory and keep them strict to discipline Le ts pray for them and mourn over them and questionlesse praiers and tears are prevalent weapons When thou hearest a man swear feest him drunk break Sabbaths takes no heed nor makes any conscience to walk in the way of the Lord O mourn for him and weep that God is dishonoured and reflect upon thy self thy nature is as bad as his Who art thou that differs from thy brother What difference there is it is not of thy making it 's Grace free Grace that makes all the difference 6. The heart approves it self to God so did David put himself Charact. 6. The hearts approving it self to God upon Gods Examination Such a one walks alwaies as in the presence of God knowing that God is all eye to see all ear to hear all hand to write down all He stands not to mans day and mans judgement he appeales to God the searcher of all hearts whose eyes are ten thousand times brighter than the Sun Hereupon Job raised a ground of comfort and confidence because his Redeemer was his Judge he that was his Saviour should acquit him his Witnesse was on high See his excellent protestation that his heart should not reproach him Job 27. 4 5 6. Now when a Christian is hardly censured and condemned by the world yet if he can approve his heart to God that hee hath walkt before God with an upright heart here 's ground of abundant comfort If God be for us who can bee against us If God speake peace who can speak trouble It 's God that justifieth who 's he then that condemneth Let 's all then labour to tread even paths to keep close to the rule of the Word alwaies Rom. 8. 31. to set the fear of God before our eyes that whatsoever evil entreaties we may meet withall from abroad wee may have comfort at home having approved our hearts to God who searcheth all hearts and tryeth the reins and rendereth unto every one according to the fruits of their doings 7. There wil be a pressing forward toward perfection A heart Charact. 7. There will be a pressing forward towards perfection that approves it self to God as it labours for truth of every grace so it labours for growth of them Joshuahs Sun stood stil Hezechiahs Sun went back Neither of these are for their imitation but they are like Davids Sun which like a Giant refresht with wine runnes its course I wel know that there are Lambs as wel as Sheep weak as well as strong Christians Christians of the Lower and of the Vpper Form and that Faith admits degrees yet every true Beleever contents not himself with that measure of grace whereunto he hath attained but labours after perfection as you may see Phil. 3. 12 13 14. Psal 48. 6 7. 2 Pet. 1. 5 6 7 8. There are many things which a godly man finds lacking in his Faith Love Humility and therefore
ashamed to begge let these be the objects of your charity Florioes View of Tuscany Doe good to all but especially unto the houshold of Faith this is the speciall duty of such a day as this is to honour God with our substance to distribute our bread to the hungry Wherefore forget not this duty it 's a sacrifice where â—ith God is wel-pleased I commend this duty unto your practice and the Lord stirre up your hearts and cause you to draw forth your hearts to the reliefe of the distressed afflicted especially the poor members of Jesus Chriâ—â— that this may be a good day and a day of rejoycing to you and a good day and a day of rejoycing to them and let the memoriall of this day be Monumentum aere perennius Le ts imitate the Jeâ—s in the Text and use all the care we can that such dayes as these are may never faile nor the memoriall of them perish from our seed The Day of Iudgement Discovered from Rom. 2. 16. In the day when God shall judge the secrets of men by Iesus Christ according to my Gospel A Serious discourse of the day of Judgement is both seasonable Serm. 7. at St. Maries Oxon. Decemb. 9. 1655. 1. This Doctrine is seasonable 2 Pet. 3. 3 4. and profitable seasonable because as the Apostle informed long agoe there shall come in the last dayes scoffers walking after their own lusts and saying where is the promise of his comming There have been of old multitudes of Hereticks who have decried and endeavoured to expunge this Article out of the Creed concerning the day of Judgement Such were the Sadduces Epicures Dositheans Samaritans Marâ—chees Prodâ—anitae Floriani Symmachiani and of all these Sects the vilest were the Borboritae against whom Augustine made an elaborate Confutation Aug. lib. de Haeresibus ad Quod vult Deum c. 6. V. Act. Mon. vol. 1. Near of kin to those filthy beasts were the Harlots against whom there was long since by King Hen. 2. a Proclamation sent into Northhamptonshire and the lewd Ranters their genuine abhominable off-spring in these last and worst of times Now adaies Hell it selfe is broke loose through the variety of Hereticks who though differing from one another yet all agree against the truth like Herod and Pilate who of enemies were made freinds and they both agreed together against Christ What shal we say when Scepticks Antiscripturists Atheists in print and practice in their works and deeds deny the day of Judgement Surely as at all times so now especially the Preaching of this Doctrine of the day of Judgement is exceeding seasonable 2. This Doctrine is as profitable as seasonable And this will 2. This Doctrine is profitable be evidenc'd by two Reasons which are of great weight and consequence 1. Because the Preaching of this Doctrine is an incentive and a 1. Because it is an Incentive to godlinesse speciall motive to excite unto the practice of godlynesse Why doth God command all men to repent there 's a strong reason used by the Apostle to perswade Because hee hath appointed a day it the which he will judge the world in righteousnesse And from the consideration of the day of Judgement the Apostle draws a strong engagement unto Holyness of life and conversation Seeing then that all these things shall be dissolved what manner of persons ought wee to be in all holy conversation and godlynesse looking for and hasting unto the coming of the day of God 2 Pet. 3. 11 12. 2. Because this Doctrine of the day of Judgement is the foundation 2 This Doctrine is the foundation of comfort of comfort unto the godly Hence Paul triumphed I have saith he fought a good fight I have finished my course I have kept the faith Henceforth there is layd up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day c 2 Tim. 4. 7 8. Such as have been troubled who belong to Christ they shall have rest as the Apostle saith When the Lord Jesus shall be revealed from heaven with his mighty Aâ—gels and the righteousness of God is engaged for performance 2 Thes 2. 6 7 Seeing it is a righteous thing with God to recompence tribulation to them that trouble you and to you who are troubled rest with us Now to come nearer the words Their connexion and dependance is upon ver 12. For as many as have sinned without Law shall also perish without Law And as many as have sinned in the Law shall be judged by the Law Although they had not the Moral Law promulgated to them by the Ministery of Moses yet they had the Law of Nature written in their hearts And the Law of Nature though unwritten in Tables of stone shall condemn them that sinned against the written Moral Law What else is the Moral Law but a Transcript more fairly wrote of that Law of Nature which was first wrote in Adams heart Those likewise that sinned against the written Law as the Jews did shall be judged by it For there is a dreadfull curse threatned Deut. 27. 26. Cursed is he that confirmeth not all the words of this law to doe them Now if the Question be propounded When shall this judgement bee executed upon Jews and Gentiles My Text gives in the Answer In the day c. Which words containe a plain assertion and an evident proof of a grand Article of our Faith concerning the day of Judgement Wherein wee may observe 1. A Fundamental Doctrine asserted That at the day of Judgement the secrets of all mens hearts shall be judged by Jesus Christ 2. Here 's a full proof of this assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel Which is not to be understood as if Paul Secundum quod annuncio per Jesum Christum Hier. Suum appellat â—atione Ministerii Calvin was the Author of the Gospel but onely the Publisher thereof Jerome thus understands the Apostle According to that which I declare by Iesus Christ And this the Apostle calls his own as Calvin observes in respect of his Ministry So that I conceive Paul may be thus understood as if he should say This is the Gospel that Christ my self and all the Apostles have taught This and no other Gospel I preach unto you The words thus opened and divided contain three Doctrines 1. That there shall be a day of Judgement 2. At that day the secrets of all mens hearts shall be judged 3. Iesus Christ shall be the Iudge at that day I resume the first Doctrine in order according to this Method Doct. 1 1. To lay down evident proof for clearing of so great a truth Method 1. 2. 2. To make some usefull improvement of all by particular Application For proof hereof Scripture and Reason both contribute abundantly The Doctrine proved to the evincing and stablishing of us in this Article of ouâ— Faith I begin with Scripture Testimony which is
instar omnium And I shall select some principall in the Old and New Testament not mentioning so many places as might easily be produced lesâ— quotations onely fill up my Sermon 1. For the Old Testament read with deliberation Psal 9. 8 9. Eccles 11. 9. Eccl. 12. 14. Dan. 7. 22. 2. For the New Testament in the Text it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that day Luk. 21. 34. 2 Tim. 4. 8. It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgment of the great day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of refreshing and restitution Christ himselfe foretels of this day Luk. 13. 41. Mat. 26. 41. Mat. 26. 64. His Apostles foretell thereof Paul Rom. 14. 10. 2 Cor. 5. 10. Phil 3. 20. Peter 1 Pet. 4. 5. 2 Pet. 2. 9. The Apostle Jude quotes Enoch ver 14. St. Iohn Rev. 1. 7. chap. 20. 11. And he cites the testimony of Christ in the conclusion of his book c. 22. 7. and v. 20. Surely I come quickely To scripture testimonies I might adde Fathers Councils Confessions It were easy to call in heathens for witnesses as Hydaspes Hermes and such like mentioned by Eusebius de praeparatione Evangelica or I might quote the Sybils according to Lactantius his Relation But that I judge it superfluous to light a candle to the Sun To Scripture proofe I 'le adde some evidences of reason or Arguments a fortiori for confirmation of the Doctrine The first Argument shall be drawn from the decree of God Arg. 1. Drawn from Gods decree Heb. 9. 27. It 's the statute law â—nd decree of heaven which cannot be reversed God is immutable and changeth not Omnia alia futura quae praedixerat Spiritus Sanctus evenerunt c. saith Austin All other predictions are fulfilled concerning the coming of Christ concerning the destruction of Jerusalem and this also concerning Christs second coming shall come to passe God hath appointed a day to judge the world in Act. 17. 31. Gods decrees and purposes cannot be disappointed nor disâ—nulled Truth it selfe hath spoken the word is gone out of the mouth of God and therefore undoubtedly shall come to passe Balaam giveth a true testimony in this particular Numb 23. 19. Hath he said and shall he not doe it A second Argument shall be drawn from the justice of God Arg. 2. Drawn from the Justice of God Gods children have not their portion in this life it 's reserved for them in heaven The best of Gods children meet with many hardships they are afflicted persecuted tormented killed all the day long This question posed heathens as Seneca and others Car bonis male sit malis bene fit It put David to a stand to see the prosperity of the wicked Psa 73. 12. He never had his judgement rightly informed till he went into the Sanctuary Psal 73. v. 17. The day of judgement will set all things right and straight shall not the Judge of the world doe right read 2 Thes 1. 6 7 8. We read Isa â— 10 11. That it shall be well with the righteous and ill with the wicked In this world it goeth often very â—ill with the righteous they are made a prey unto wicked men and the wicked are advanced The rich man went in sumptuous apparrel and fared deliciously every day when Lazarus wanted the crumbs to sustain nature Pharaoh was in prosperity whilest the poor Israelites endured slavery at the brick-kiln Ioseph was in prison Daniel in the lyons den Jeremiah in the dungeon the city Shushan in great perplexity whilst the King and Haman were at a banquet But at the day of judgement the scene will be altered the righteous will be happy the wicked miserable The godly shall be at Christs right hand the goats at the left In die judicii cum Aug. in Psal 72. justi introducentur in regnum Dei injusti autem abjicientur foras tunc justitia Dei ostendetur saith Austin on Psa 72. The righteous are misjudged accused falsly and maliciously persecuted at that day they shall be cleared Luther used to say At the day of judgement John Hus and Jerom of Prague will appear to all to be faithful and holy martyrs When the Pope and his Cardinals will appear to be vile wicked wretches It is a good observation of Bernard in his Epistle Bern. in Epist ad Nepotianum ad Nepotianum Veniet veniet qui male judicata rejudic abit dies There will come a day there is a day comeing wherein all ill-judged cases and causes shall be reviewed and rectified when all perverse judgements shall have judgement against them A 3. Argument shall be drawn from the convictions of conscience Arg. 3. Drawne from the conviction of conscience Lipsius â— 2. de Constantia The bangs of conscience those ictus laniatus which Julian the Apostate had these which are assidua domesticae Furiae as the Orator speakes doe testify a judgement to come Haenc conscientiam Deus impiis imposuit in quá poenas luant priusquam luant so Lipsius But read the verse preceding my Text. Conscience gave Judas a bang and made him restore the thirty pieces The horrour of conscience made Cain to roar and changed Pasâ—ur's name to Magor Missabib a terrour round about a terrour to himself When the Doctrins of righteousnesse and temperance were preached by Paul to Felix he fell a trembling A strange change that the very Judge should tremble before a despised prisoner However men commit sin never so secretly and think that no man living knowes thereof yet conscience lasheth fore The consideration of a day of judgement makes the sinner afraid of himself Hereupon the wicked Arg. 4. Drawn from the connexion between the resurrection and the day of judgement â— Mat. 25. 33. Heb. 6. 2. Heb. 9. 27. flee when none pursue Conscience when it 's awakened slies into the face of the abhominable sinner It makes him afraid where-ever he goes His fansy is so troubled that he thinketh every bush to be a man every man an executioner to hale him before the judgement feat of God A 4. Argument shall be drawn from the near dependence and connexion between the resurrection and the day of judgement The resurrection goeth before the judgement must needs follow after The general judgement is a necessary consequent of the resurrection Christ will come to rayse up the dead and judge them Resurrection and judgement are coupled together and death and judgement joyned together And that place Joh. 5. 29. wherein we read of a resurrection of judgement Gerrard conceives that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be fully rendred per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 5 Argument shall be drawn from the general expectation of the Saints Rom. 8. 19. It is an emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and leave deep impression upon all your Consciences Serm. 10. At S. Mary's Oxon Nov. 1. 1657. HAveing lately made some entrance on this text in this place I proceed on in the same use of Exhortation to drive the naile to its full head pressing upon you all this great duty of the weightiest importance i. e. to give God your Male without blemish that is in all your services worship and duties that you performe to give the best of the best unto the Lord. To set this use home I le press somewhat closer the duty of the text in these seven ensuing considerations Consider the transcendent greatness and majesty of God In my Consid 1. Thetranscendent majesty of God text he is called a great King and Lord of Hosts which sets forth the majesty and soveraignty of God who is absolute Ruler Governour and Commander of all All the Creatures are made by God all are sustained and preserved by him Therefore it 's a cogent reason ro ingage all creatures to subjection and obedience to their Creatour and Governour Seneca was wont to say when we are about a business of great consequence we should imagine that Scipio Cato Laelius c. were our Overseers Much more ought we to remember the soveraignty Dominion and omnipresence of God Such serious considerations might prevaile with us to offer the best sacrifices and services unto the Lord. Gods greatness and power commands our fear and reverence It 's an excellent observation of Mr. Calvin on the place The greatness of God ought so to Magnitudo Dei debet nos humiliare ne eum colamus pro sensu carnis nostrae sed offeramus tantum quod ejus coelesti gloria dignâ—Ì„ est Calv. in loc humble us as not to worship God according to our carnal sense But to offer to him what beseemes his heavenly Glory Constantine the great Valentinian and Theodosius called themselves Christs vassâ—ls and well they might because he is absolute Monarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All other things are his servants All creatures are at his sole command According to our capacities there 's but a shaddowing forth and that very darkly of the glory of God Ezek. 1. Isai 6 Dan. 7. The Throne is there said to be stately costly and magnificent Hence Bernard infers a good note Omnino oporlet nos orationis tempore c. i. e. At prayer time when we enter into the Court of Heaven where the King of all Kings sits in state we should approach with reverence humility and fear considering that we are dust and ashes and we make our addresses unto the great God of Heaven and Earth A second consideration shall be drawn from the infinite Holines Consid 2. Drawn from the holyness of God of God This layeth a strong ingagement upon us in all our services to put forth our selves to the utmost to present unto the Lord an acceptable sacrifice The Lord is holy in his essence holy in all his wayes his name is holy his word holy his people holy his worship holy in Levitical ordinances all ought to be holy As for instance the flesh was holy Lev. 6. 27. Whatsoever shall touch the flesh thereof shall be holy and when there is sprinkled of the blood thereof upon any garment thou shalt wash that whereon it was sprinkled in the holy place The Instruments holy Numb 31. 6. And Moses sent them unto the War a thousand of every Tribe them and Phineas the Son of Eleazar the Priest to the Warre with the holy Instruments and the Trumpets to blow in his hand The Vessels holy 1 Chron. 22. 19. Now set your hearts and your soules to seek the Lord your God build the Sanctuary to bring the Ark of the Covenant of the Lord and the holy Vessels into the hoâ—se that is to be built The Offerings holy 2 Chron. 35. 13. They rosted the Passeover with fire but the other holy Offerings sod they in pâ—ts c. The â—ifts holy Exod. 22. 38. The Oyntment holy Exod. 30. 25. The Garments holy Exod. 35. 21. So likewise in Evangelical Ordinances all must be holy as we may read Zech. 14. 20 21. All this is to be understood of the spiritual service in the Christian Church The ingraving of the Priests Mitre was Holynesse unto the Lord. And this Motto must be upon our hearts and lives We serve a holy God who is infinite in holynesse of purer eyes than to behold the least iniquity Holynesse becomes his house his day is holy his service must be holy God will be sanctified in all that we approach unto him His Name ought to be sanctified by us let 's not then be so vile as to offer unholy services to a holy God let 's not offer the lame and the blind to the holy Lord God A third consideration shall be drawn from the equity of the Duty Is it not most equall to return by way of gratitude to God Consid 3. From the equity of the duty again that which he hath given unto us All the cattel on a thousand Mountains are at Gods disposing all the parts and abilities thou hast are Gods gifts all strength vigour marrow in thy bones are Gods bounty and largenesse to thee What hast thou which thou hast not received The Male in the flock is Gods great bounty to thee and wilt thou not give it back again unto God Wee read how David prepared with all his might for the house of God as Brasse Iron Silver and Gold and precious Stones Read his humble acknowledgement 1 Chron. 29. 14 16. Now shall not we render a Miâ—e in returne for Millions received shall not we render a drop of Praises for an ocean of Mercies Quid retribuam saith David David thought no cost great enough for â—od Solomon spared for no cost in building the Temple no more ought Christians to love cheap services and lazy wayes of devotion We must think nothing good enough for God An onely sonne Abraham would offer Gen. 22. 12. Hast thou a good memory is that thy best treasure then employ it to remember thy Creator hast thou a great judgement and understanding labour more and more to know God thy self and communicate what thou knowest for the edification of thy brethren Hast thou strong Affections as Love Joy Desire c let them be placed on God as that onely centrum quietativum Hast thou great substance in the world Consider thou hast the worlds goods but lent and entrusted to thee as a Steward for a little time and therefore thou must honour God with thy substance by dealing out thy bread to the hungry and relieving of the distressed members of Jesus Christ In a word whatever thou art or hast all the members of thy body and faculties of thy soul must be employed as instruments in the service of God All come from God and must be employed for God what he gives to us must be given back again Wherefore we conclude this Motive
in the negative which hath the force of a strong affirmation †1 Cor. 3. 3. For whereas there is among you envying and strife and divisions are ye not carnall and walk as men Sects and factions have their source and originall from the flesh so * Notandum est etiam hoc loco unde sint factiones sectae in Ecclesia Primum quidem ex carne ut qui sectarii sunt licet videantur esse spiritualissimi revera tamen carnales existant Muscul in 1 Cor. 3. 3. Musculus a judicious Expositor observes Further let me be your remembrancer of that great duty that in an especiall manner concernes the Ministers of the Gospell that is to unite amongst themselves and endeavour to draw in one yoak and as one man †Jude 3. contend for the faith which was once delivered unto the saints Let the Apostles exhortation be as a frontlet before our eyes and as a Phylactery sewed on the hemmes of our garments * Rom. 14. 19. Rom. 14. 19. Let us therefore follow after the things which make for peace and things wherewith one may edify another The Phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must pursue and run after peace though it may seem to flye from us But we must not take any peace at a venture but that which tends to edification as †Sectemur studium vehemens conservandae pacis requirit Pacâ— adjâ—ngitaedificationem mutuam ut non pacem quamvis sed eam tantum praecipi intelligamus quae ad aedificationem pertinet Non aedificat pax in mendacio superstitione idololatria impietate sed in veritate Zech. 8. 19. Veritatem pacem diligite Pareus His duobus concordia aedificatione continentur fere â—mâ—a charitatis officiâ— Calv. Pareus and Calvin observe Of all others let the faithfull Ministers of Christ endeavour after a right understanding of each other and a loving correspondence and onenesse of heart and judgment amongst themselves Tell it not in Gath publish it not in the streets of Askelon lest the Popish party triumph when they heare that even the Lords Diamonds cut one another and that there are great animosities evill surmises and bitternesse of speech one towards another amongst some that are truely Godly How sharpe was the contention between two rare men even Paul and Barnabas insomuch as they * Act. 15. 39. departed asunder one from the other In severall Centuries we read of the great variances amongst Euseb L. 5. c. 26. L. 7. c. 3. those who were eminent Lights in the Church as Iraenaeus was at great variance with Victor Cyprian with Stephan Jerome with Austin Basill with Damasus Chrysostome with Epiphanius Cyrill with Theodoret. And their private inconsiderable differences amongst themselves gave great advantage to the common Enemy Satan who as a learned Author observes †Dolebat hoc Diabolus qui semper de fratrum pace torquetur Optat. L. 2. is vexed with the peace of the Brethren but much pleased with their contentions Though it cannot be expected but offences will come and that in the Church militant there will be sounding in our ears the noises of Axes and Hammers and oft times it falls out that Doctors both Godly and learned differ in some things from one another in their judgment Yet every Minister of the Gospell should imitate his Master Christ in being a Reconciler It was storyed of Athanasius that he was in lesser matters dissidentibus Magnes though in weighty affairs he was Adamas an Adamant not to be moved even a Load stone to draw those unto him who differed from him Wherefore abundance of wisdome and candour is required towards such as dissent from us if they keep those Fundamentall Principles of faith and a good conscience Truth ought to be spoke but in * Eph. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est persistentes sinceri in vera doctrina ac fide in charitate Zanch. Love And a lapsed Brother ought to be restored or set in joynt so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports but it must be done by such as are †spirituall and in the Spirit of meeknesse If matters be circumstantiall abundance of gentlenesse moderation and mutuall forbearance ought to be exercised A flint may sooner be broken on a Pillow then an anvile †Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat rem aliquam resarcire collapsam reparare Tarnov in medull Ev. * Si virtutum finis ille sit maximus qui plurimorum spectat profectum moderatio omnium pulcherrima est Ambr. de Panor l. 1. c. 1. And mildnesse in some cases may prevail where roughnesse cannot But if matters be Fundamentall If some cry down the morall Law as an Almanack out of date as some Antimonian Spirits have endeavoured if others cry down Magistracy and Ministery as some Anabaptisticall Spirits have done if some cry down the Christian Sabbath as some * Tilham a pestilent Antisabbatariaâ— who seduceth multitudes at Colchester and writes for the Jewish Sabbath and D. Heylin who in a late book intitled Respondet Petrus discovers himselfe a profest Adversary to the strict keeping of the Lords day Sabbath and decries strict observers thereof and most unworthily asperseth that eminent Light of the Church D. Vsser A. B. at Armagh who though Orthodox as in other things so in his judgment in the Lords day Sabbath yet cannot escape the abuses of D. P. H. which said P. H. is neare a kin to Ismael whose hand is against every man and every mans hand was against him Antisabbatarians have done with much impudence and profanenesse of spirit in these and such like cases let 's not yeild an inch let 's keep our ground Let Luther's heroicall resolution be our pattern for imitation Hic gero titulum cedo nulli It was the prudent Counsell of Athanasius to the Orthodox Brethren that they should by no means receive any pacificatory Letters from George the Arrian Persecutor and †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Epist 235. Basil in an Epistle to Epiphanius assigns a strong reason why Athanasius gave such Counsell If once saith he we shake off the simplicity of the faith there will be no end of Disputations However let us all confer our heads and hearts together that we may agree so farre as we can still holding * Heb. 10. 23. fast our profession without wavering Let it be our endeavour †Heb. 12. 14. to follow peace with all men and holynesse Let 's preserve a happy union between truth and peace All the truths of God are more pretious then the Gold of Ophir We are commanded to * Prov. 23. 23. buy the truth but are prohibited from selling the least part of it Wherefore we ought all in our severall places and capacities to be valiant for the truth even all steel to the back The truth of God is a good matter and it 's good to be
but is ordered and disposed by this Omnipotent and overruling Providence The Providence in generall ad rerum usque minima perting it Every creature how mean so ever is under a Providence But in a more especiall and peculiar manner the sonnes and daughters of God by grace and Adoption the Family of the first born which as in the Text are described to be those Whose hearts are uprigh before God these I say are under a choice distinguishing Providence From the wordâ— thus divided and expounded I collect two points of Doctrine the first whereof I propound thus That there is a Providence of God which extends it selfe to the Doct. 1 ordering and governing of all the creatures throughout the whole world The other Doctrine which chiefly I shall insist on is this That there is a speciall distinguishing Providence which in a Doct. 2 peculiar manner manifests it selfe for the benefit of the upright even all the children of God I resume the Inlargement of the first Doctrine and will dispose of my method of handling it on this wise Method of handling the Doctrine 1. By proving the truth of the point 2. By making inquiry into the Nature of Providence what it is and how it discovers it selfe in it's various operations In the 3. place I shall make some profitable improvement of the Doctrine of Providence as reducible unto poynt of practice Now first I am to prove that there is a Providence I purposely 1. That there is a Providence wave all Heathenish names of Fortune Fatall necessity Augurium Lucky starres Lucky Birds c. Which are so far to be detested as not once to be named amongst Christians * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer doubtlesse implyed a Providence by a golden chaine hanging down from heaven †Quicquid patimur morâ—ale geniâ—â— Quicquid faâ—â—mus venit ex alto Sen. Trag. Oâ—dip 1. Proved by Scripture Seneca acknowledgeth more plainely a Providence in that he saith What ever we do or suffer comes from above But I know no Necessity of going to the Philistines to whet my sword or speare I shall according to Naomies counsell to Ruth though in another case not be found gleaning in another field but that of Scripture and Reason by help whereof I shall endeavour the proofe of what I have asserted from the Text. 1. I repaire unto Scripture Testimony and that is instar omnium And because the heape is so great I shall gather sparingly some only amongst many which are the most pregnant and apposite Proofes viz. From the testimony of Job David Solomon Christ and the Apostle Paul and in the mouth of two or three witnesses the truth will be established Le ts consider the Testimony of Joh His eyes saith he are Job 24. 21. Job 10. 12. upon the waies of man and he seeth all his goings Thy visitation saith he hath preserved my Spirit And to the Testimony of Job wee 'l adde David who plainly sets forth Divine Providence when he saith that the Lord Covereth the heavens with clouds who prepareth raine for the earth which Psal 147. 8 9. maketh grasse to grow upon the mountaines He giveth to the Beast his food and to the young Ravens which cry To the same purpose he speaks in another Psalme wherein he extolls the righteousnesse of God Thy righteousnesse saith he is like the great Mountaines Psal 36. 6. thy Judgments are a great depth O Lord thou preservest Man and Beast Which scripture compared with * Discamus hoc exemplo recumbere in Dei providentiam c. Cal. in Gen. 8. 1. Gen. 8. 1. it will appeare how the mercy of God was extended to Man and Beast and likewise Jonah 4. 11. The multitude of Cattle were objects of Gods compassion towards Niniveh Further le ts take notice what attestation Solomon gives to the truth delivered The wise man assures us that the waies of man are before the eyes Prov. 5. 21. of the Lord and he ponâ—ereth all his goings And more fully he speaks Prov. 15. 3. of Providence both towards good and bad that the eyes of the Lord are in every place beholding the evill and the good This plainly declares that nothing can escape Gods Providence as an Excellent †Summa est nihil esse omnium quae in mundo fiant quod Providentiae divinae ambitu non comprehendatur Carthw in Locum Commentator observes Above all Testimonies Christ the truth and the life fully declares the government of Divine Providence He instanceth in Lillies the grasse of the field Mat. 6. 28. vers 30. In the Sparrowes the heires of our head Mat. 10. 29 30. And Christ drawes an Argument à minore ad majus wherefore if God so cloath the grasse of the field which to daie is and to morrow is cast into the oven shall he not much more cloath you O yee of little faith And the Apostles of Christ confirme the truth of him their Master For Paul preaching at Athens plainly prooves that God gives Mat. 6. 30. to all liâ—e and breath and all things And he quotes Aratus the Poet Act. 17. 22. For in him we live and moove and have our being Follow the same Apostle in his Epistle to the Romans For of him and through him vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aratus Rom. 11. 36. Eph. 4. 11. Heb. 1. 3. 1. Cor. 12. 6 and to him are all things Likewise in the Ephesians we read that God worketh all things after the counsell of his own will and to the Hebrewes he declares that all things were upheld by the word of hiâ— power i. e. the power of Christ It is God that moâ—eth all in all Having thus by severall Scripture Testimonies given abundant proofe of the Doctrine I now come to the Confirmation of the Doctrine by evidence of Reason Amongst many that might be alleadged I l'e fix upon six Reasons which are as so many Demonstrative Arguments drawn à fortiori for the further clearing the truth of our assertion delivered 2. Confirmed by evidence of Reason 1. The first reason shall be drawn from the order and harmony R. 1. Drawn from the Order and Harmony amongst creatures amongst creatures In the Nature of things there 's an order disposition succession conservation and propagation of each species Fire and water would consume each other if they were not hindred by Providence God is a God of order and preserves all things in order He made all things in order number and measure He sets bounds to the Sea Hitherto shalt thou go and no further Were it not for a supreame overruling Providence the Sea would break out and drown the whole world Now this order must proceed from an ordaining cause which ordereth and disposeth of all things and this is God He telleth the number of the starres c. Psal 147. 4. 2. We proove a Providence from the Provision
after a manner enquire yet not in truth and faith his enquiring was after a slight manner after an hypocriticall formall way like that of Balaam Numb 23. 10. Let me dye the death of the righteous and let my last end be like unto his and like unto Israels howling Hos 7. 14. And they have not cryed to me with their hearts when they howled upon their beds they assembled themselves for corne and wine c. Wherefore then should we give God a slight service He requireth the Male the best of the flocks and there 's a dreadfull Curse Mal. 1. 14. Cursed be the deceiver which hath in his flock a Male and voweth and sacrificeth unto the Lord a corrupt thing But in the second place here is a word of exhortation that we Vse 2. For Exhortation would all unite our forces for the Church in generall even the whole body of Christ however dispersed and distressed throughout the world How many of Christs body suffer hard things Some are imprisoned we must pray for the prisoners enlargement Some are under Antichristian Tyranny and Christ hath a Church even where Satan dwells we must pray that they may hold fast their profession without wavering Great things God hath granted to a praying people and he is the same God still as good and as gracious as ever The Army called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayed and raine was poured down in abundance to refresh the Pagan Army of the Emperour Insomuch ex ore adversariorum it was confest great was the God of the Christians Constantine that excellent Eccl. Hist Euseb Prince and Patron of Christians would not after the example of his Predecessours suffer his picture to be drawn standing in a stately posture but kneeling for he ascribed his victories to the answer of prayers Let us remember likewise all the distressed Churches beyond the Seas such as are in misery where their enemies are the chiefe we should give them the Charity of our prayers counsells compassions purses our Bowells should be opened wide towards their release Polonia other places cry out in the language of Job to his friends Have pity upon me have pity upon me O ye my friends for the hand of God hath touched me To such as are afflicted pitty Job 19. 21. should be shewed We should all imitate the Apostle being alike affected with our Brethren rejoycing with them that rejoyce c. We should make their cases our own of this excellent temper was the Apostle Who is weake and I am not weake who is offended and I 2 Cor. 11. 29 burn not as if all the burthens of the Saints were laid upon his shoulders he was willing to beare them all Jerome writing a commentary upon Ezekiel and hearing of the sacking of Rome a place where he formerly lived was so affected that a long time he could think of nothing else He laid to heart so much the suffering of Gods people there as he imagined himselfe to be in their stead Furthermore in a more particular manner let us remember in our prayers the Land of our Nativity the Church of England Scotland and Ireland We expect shortly a Parliament and we hope in the multitude of Councellours there may be safety Formerly we have been frustrated of our expectations High-raised hopes have been disappointed That of the Prophet may truely be applyed to this purpose Hast thou utterly rejected Judah hath thy Jer. 14. 19. soule loathed Zion why hast thou smitten us and there is no healing for us We looked for peace and there is no good and for the time of healing and behold trouble We have been justly crost in our hopes because we have Idolized men and relyed too much upon an arme of flesh We are to call upon the great counsell as the man of Macedonia did Come and help us and they likewise call upon us help us with your prayers We may hope to speed the better if we pray the more Let us pray as one man that the Lord would instruct the Counselllours after his own will and teach the Senators wisdome What farther I shall speak in this use shall come under these two heads 1. What speciall things we must pray for that our Jerusalem our Church of England may be established a praise in the earth 2. What moving inducements may be assign'd to incourage us in the duty of prayer For the first Above all we must pray for the advancement of Religion for the establishing the power of Godlinesse It is Religion that beautifies and adorns a Nation the Kings daughter Gods Church and People are glorious within their decking is of pure gold Grace ennobles and puts a glorious lustre upon a people To name a few particulars 1. Let us in an especiall manner pray for the encrease of Godly 1. Pray for Magistâ—ates Magistrates Reprovers in the gate such as will do judgment and justice There is a great promise made in those Gospell daies Isaiah 49. 23. Kings shall be thy nursing Fathers and their Qâ—eens thy nursing Mothers they shall bow down to thee with their face towards the earth and lick the dust of thy feet c. Our duty is to pray for them so runs the Apostles command 1 Tim. 2. 1. I exhort therefore that first of all supplications prayers intercessions and giving of thanks be made For all men for Kings c. Godly Rulers are a blessing to a Nation Jer. 5. 1. Run ye to and fro thorough the streets of Jerusalem and see now and know and seek in the broad places thereof if yee can find a man if there be any that executeth judgment that seeketh the truth and I will pardon it So Amos 5. 15. Hate the evill and love the good and establish judgment in the gate it may be that the Lord God of hoasts will be gracious unto the remnant of Joseph Where such Magistrates are we must pray for their continuance and for a supply of their mortality that the Lord would send continually such as may dispence justice impartially and may be a terror unto evill doers and a praise to them that do well 2. Pray for faithfull soul-saving Ministers Many such in mercy 2. Pray for Ministers the Lord hath given us We must pray that the Lord would increase the number of them But the Prophets live not for ever wherefore we must pray for a Godly succession of Ministers that such may be incouraged who are workmen that needeth not to be ashamed and such may be removed as unsavory salt who make the sacrifice of God to be abhorred There are yet left a faithfull remnant sound in the faith and holy in life who are as farre from Antichristianisme as their false accusers are from Charity who labour in season and out of season and are willing to spend and be spent for the salvation of soules These in an especiall manner must be incouraged by our prayers that the Lord would give them The
depart from sin thoroughly impartially I have saith David refrained my feet from every evill way Do not chop and change Some exchange their sins having been young Prodigalls they now are become old covetous muck-wormes 4. Depart constantly Do not returne unto thy old courses That 's a doggish and swinish quality The Dog returneth to his own vomit and the Sow that is washed to her wallowing in the mire Then secondly for meanes to be used Q 2. What meanes must be used 1. Pray much that the Lord would subdue thy corruptions Who is a God saith the Prophet like unto thee who pardoneth iniquity and passeth by the transgression of the remnant of thy heritage 1. Pray Mica 7. 18 19. He will turne againe he will have compassion on us he will subdue our iniquities Pray not only for mercy to pardon but for grace to purge and renew thee This is a petition sutable to Gods will to pray for a new heart This God promiseth I will sprinkle cleane Ezek. 36. 25 26. water upon you and yee shall be cleane A new heart also will I give you and a new spirit will I put within you And I will take away the stony heart out of your flesh and will give you an heart of flesh Vers 37. But he expects our prayers I will yet for this be enquired of by the house of Israel 2. Keep a strict watch over thine heart Above all keeping we 2. Keep a strict watch over thine heart had need keep our hearts The Devill lyeth in ambush wherefore we ought to be sober and vigilant The flesh inticeth as Deliah did Sampson and afterwards betrayes us to destruction The world is a Patterne of all wickednesse It offers pleasures honours promotion and riches We had need look to our hearts That 's the fort Royall in a Christian If that be conquered all 's lost 3. Resist the first motions and temptations to sinne Be they 3. Resist the first motion to sinne motus primo primi as the School-men speak yet they are polluted and ought to be resisted Take heed of the least sinne A little leake may sinke a ship A little pen-knife may destroy thee A little theife let in at a window may open the dores to a multitude of Robbers I remember what Hanno in Livy said of Hannibal * Parvus hic ignis incendium ingens exuscitat Liv. Dec. 2. Jer. 4. 14. This little sparke may cause a great flame The embers of an evill thought may set the whole man in combustion Wherefore let us look to our thoughts O Jerusalem wash thine heart from wickednâ—sse that thou maist be saved how long shall vaine thoughts lodge within thee 4. Frequently and seriously exercise thy selfe in the examination 4. Examine thy heart Jer. 8. 6. of thy heart and life It 's an excellent duty to commune with our own hearts I hearkned and heard saith the Lord but they spake not a right no man repented of his wickednesse saying what have I done Now therefore thus saith the Lord of hoasts consider Hag. 1. 5. 5. Behold thy face in the glass of Gods Law your wayes 5. Behold thy face in the glasse of the Law of God how odious and abominable sinne is in God's accompt and how the law of God denounceth vengeance upon ungodly persons 6. Sixtly and lastly Make it thy businesse to mortify and crucify 6. Mortify thy Corruptions thy corruptions This is the grand employment here on earth to be fighting against sinne resisting to blood And in all we do we must act in the strength of Jesus Christ Help is laid upon him who is mighty He is the Redeemer who turneth away iniquity from Jacob. It 's the voice of Christ that saith Be of Good Comfort thy sinnes are forgiven thee Such a Word if the Lord Christ should speak to any one of us this day it would be the joyfullest word that ever we heard and the happiest day that ever our eyes beheld THE GRAND SIN AND MISCHIEFE OF INFIDELITY SET FORTH FROM Joh 8. vers 24. For if yee believe not that I am he yee shall dye in your sinnes THAT part of this Chapter which relates to my Sermon 8. Preached at St. Marye's Oxon. Nov. 27. 1659. Text consists of severall Dialogues betweene Christ and the Jewes And they begin viz and conclude with the Chapter My Text is a good Reply to a bad Answer Christ foretold Vers 21. Whither I go yee cannot come Upon these Words the Pharisees fram'd a most malitious construction and suggested nothing lesse then selfe-murther Vers 22. Then said the Jewes will he kill himselfe because he saith whither I go yee cannot come Christ now rejoynes an Answer wherein he puts them in mind of that vast difference there was between them and him even as great as between earth and heaven Vers 23. And he said unto them yee are from beneath I am from above yee are of this world I am not of this world Christ came from the Father and was to go againe to the Father This grand mystery transcended the capacity of Scribes and Pharisees Their wisdome was earthly and their affections were earthly But this wisdome of the Gospell is heavenly and mysterious This only a spirituall man can understand This wisdome can none learne unlesse such in whom the spirit formeth it as * Nemo idoneus erit Christi Discipâ—lus nisi quem spiritus formaverit Hinc fit ut tam rarasit in mundo fides Calv. in loc Calvin observes 1 Cor. 2. 14 15. and afterward he draweth an Inference very pertinent Hence saith he it comes to passe that faith is so rare a thing because naturally all man-kind is estranged and averse from Christ They only believe who are effectually wrought upon by the spirit of God No marvaile then that the Pharisees past such a false judgment on Christ considering that they were carnall Christ was spirituall they were from the earth Christ from above Christ was above the world a conqueror of the world they were swallowed up with the love of the world Wherefore my Text ingeminates what was before delivered viz. That they should dye in their sinnes The difference lyes only in this there it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular number here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plurall number So then the words containe a Grand sinne and a grand judgment 1. For the sinne It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If yee believe not 1. A grand sinne This great sinne of unbeliefe is the meritorious Cause of the greatest of Judgments As if the Lord Christ should speak to this effect You may lay the blame at your own dores every one may cast the first stone upon himselfe considering that I have been at so great paines with you Although I have been a long time preaching the Deut. 18. 15. Gospell unto you yet you will not believe that I am the
are partially changed Perhaps they now sweare not as formerly bloody oaths but they sweare petty oaths Perhaps they will not as formerly be drunk in the streets but they will sit along time tipling with vaine company telling idle vaine stories Others there are who in some few particulars may seeme to be better They perhaps formerly would stay at home in time of publick Administration of Ordinances now they will stay out a Sermon and as their Phrase is keep their Church diligently but when they come home they speak nothing of what they have heard they neither call themselves nor those under them to an account All this while the heart of these men the inward frame disposition and vergency of their spirits and affections are not cast into a new mold Many more there are of this branne on whom no reall work of grace is wrought no effectuall Change But I shall adde no more to this Use This comes to be inquired after more strictly in the second Use which is for Examination 2. We must all as in the presence of God put our selves upon Vse 2. For Examination this Apostolicall Character and note of triall whether we are transformed in the Renovation of our minds To this purpose that I may endeavour to distinguish the Pretious from the vile my businesse shall be to represent those many false glasses wherein multitudes behold their faces and deceive themselves with false representations which done I shall discover the true glasse of the Word of God which makes a true representation of our condition and accordingly it concernes us to put our selves upon Examination In the first place The first glasse wherein many behold themselves 1. False glasse is Civill Honesty is civill Honesty and Morality when men deale justly pay every one their own wrong not nor oppresse their neighbours they think all 's well with them and that their condition is very safe I know that morality may be a good stock to graft grace upon and many civill honest men even just dealing Heathens as Aristides Fabritius c. will rise up in judgment against many carelesse Professours yet all the morall Principles of Philosophers all the splendid actions of civill Justitiaries cannot bring any to the third Heaven To deale justly with men to live honestly in the world and unblameably is very commendable but Christians must arise higher than Principles of Nature and Morality There 's a new birth required Joh. 3. 5. Vnlesse a man be borne againe of water and of the spirit he cannot enter into the Kingdome of Heaven There 's holinesse required 1 Pet. 1. 15. But as he which hath called you is holy so be yee holy in all manner of Conversation Truth in the inward parts Psal 51. 6. Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdome Holinesse and Righteousnesse are conjoyn'd Luk. 1. 74 75. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without feare in holinesse and righteousnesse before him all the daies of our lives However others may differ from me in judgment I conceive that it 's easier for an open profane man to be converted then for a meere civill honest man who prides himselfe and blesseth himselfe in his morality and there rests satisfied I ground my assertion on Matth. 21. 31. Whether of them twaine did the will of his Father they say unto him the first Jesus saith unto them verily I say unto you that the Publicans and Harlots go into the Kingdome of God before you And what were those Pharisees but meere Formalists and Jusâ—itiaryes This is that which civill men boast off they live peaceably and pay every one his due I answer it 's well to live peaceably with men but dost not thou live at peace with thy corruptions dost not thou let thy sinnes lye quietly and harbour them in thy bosome unmortified uncrucified 2. Thou dost well in paying men their dues I would all would do so and such especially as make greatest profession of religion would they were more exemplary in their practice even in this particular and laying aside all delayes evasions and collusions I heartily wish these would deale justly with every one knowing that no unrighteous man shall inherit the Kingdome of God But let me aske thee dost thou pay God his due his due of prayer hearing reading meditation sanctifying his sabboths Here is a shibboleth that a meere Civill Morall man knoweth not how to accent ariâ—ht If he be a dishonest man who deales unjustly with his neighâ—ours in robbing and defrauding and going beyond him much more may he bâ— accompted dishonest who defrauds and robs God of his worship sabboths services and duties to be performed unto him A second false glasse is that of great parts gifts and endowments 2. False Glasse great parts and abilities whether naturall or acquired Many mistake parts for grace Such as are of excellent gifts and expressions men of voluble tongues are cryed up for Godly men who notwithstanding for all their gifts may be as meere strangers to Regeneration as Nicodemus was It 's sad to consider how many now adaies have abused their parts and have bent their wits to coyne new opinions and have borrowed from Gypsies a canting kind of language uncougth and unscripturall phrases more befitting Poets Stages Players Juglers then Preachers And these are cryed up amongst many for eminent Saints and converted persons whereas they never were acquainted with the great work of Mortification known and practised by such as are Saints indeed Let me tell you plainly for I affect plainnesse of speech A man may be as great a Scholler as ever Aristotle and Plato were and yet be a meere stranger from the life of God a meere Ignoramus in the Schoole of Jesus Christ Where ever parts are we may not envy the owners of them neither may we Idolize them It 's hard to tast much honey and not surfet and harder to have great parts and not to be proud of them Indeed good parts are great advantages and when sanctified do abundance of good but the greatest learning gifts nanaturall abilities and accomplisht parts may be in them that perish Wherefore gifts and abilities are no infallible Characters of saving Conversion The more parts any have the more lyeth upon their accompt and the greater is their sinne not to improove them to Gods glory And the greatest blindnesse it is to be inwardly blind And when men pride themselves in the quicknesse of their understanding volubility of speech c. When as in the meane time they favour not the things of God the mysteries of their salvation what will become of all their parts Perhaps God may take them away or continue them as aggravations of their greater sinne and judgment because they have a price put into their hands to get wisdome and are such fooles as want hearts to improove
in their greatest estate and confluences yet in comparison of Christ he sets upon them this brand of infamy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luther had such high esteeme of Christ and such a regard unto precious soules as he professeth satius est conturbari Lutheri loc com Adveniat verbum Dei adveniat et si sexcentum habuissemus ora cisummitteremus omnia Baldassar Minist Germ. Acts 17. 34. collidi totum terrarum orbem quam Christum non praedicari c. Baldassar Minister of Germany profest Let the Word of God come let it come if I had 600 necks I would submit unto it T is verified by experience what Luther was wont to say Praedicare verbum Dei nihil aliud est quam derivare in se furorem totius inferni satanae Yet God in his wisdome hath ordained this for a medium to convert soules And where the word of God is preached in sincerity the messengers meete with the same entertainment as Paul at Athens though some mocked and accounted him a babler yet others cleaved unto him Here then my Brethren is a point of wisdome to follow the example of Christ his Apostles and servants It was their wisdome to beget soules unto God It was their principall businesse according to their commission to open their eyes to turne them from darknesse unto light and from the power of Satan unto God Acts 28. 18. Goe you and doe likewise It 's a sound glosse upon the text Ex his colligitur c. Hence we gather wherein consists the Cartwright in locum true praise of Ministers not in others applauding of them and setting forth their parts but here 's their wisdome and knowledg indeed in converting soules unto God So judicious Carthwright 2. I proceed to the other demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here my taske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why it is so Arguments will be in laying downe some Arguments for confirmation of the truth The Arguments I 'le cast into 4 heads 1. In respect of God 2. In respect of the Object 3. In respect of the worke And 4ly In respect of the reward Arg. 1. In respect of God 1. In respect of God God hath a tender care of his own glory and this must be the end of the whole creation And above all the reasonable creature must act in every thing for the attainment of the last end the glory of God Now wherein is God more glorified then in the conversion of soules It s said John 15. 8. Herein is my Father glorified that ye beare much fruit And amidst variety of good fruit this is one of the most sweet and acceptable to God to pluck a sinner out of the Devils snare and convert him to Jesus Christ And this should be the sole end and designe of every one that enters into the Ministeriall function to promote the glory of God in saving of their own soules and those that heare them when this end is first in thine eye and accompanied with a consciencious sedulity in the exercise of the meanes thou mayest expect the blessing of God crowning thy endeavours with good successe And such a person is a man of wisdome who is so highly honoured by God as to be an instrument to convert but one soule unto God Arg. 2. In respect of soules The second Argument is in respect of the object soules and that rationall soules endowed with noble faculties the understanding and the will the very breath of God Gen. 2. 7. The peculiar creation of God not ex traduce not by propagation it 's God that formeth the spirit of man within him Zech. 12. 1. And God is terminus a quo ad quem both Eccl. 12. 7. The spirit shall returne unto God that gave it The soule is immateriall and spirituall a Heavenly borne being not made of the earth as the body was but infused by creation and created by infusion and though the body moulder into A nima creando infunditur insundendo creatur Aug. dust and see corruption yet the soule runs parallel with the longest line of eternity Men and Divels banding together cannot kill the soule And hereupon against perplexing feares and cares Christ gives a seasonable caution Matth. 10. 28. Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both body and soule in Hell Now then in the third place in respect of the excellent work Arg. 3. In respect of the wâ—râ—e employed upon so noble an object as an immortall soule the wisdome of the worker will be more enhaunc't We must know that God is the sole efficient cause of the salvation of a sinner man onlyan instrument subservient to Gods commands To preach pray conserre meditate is the Ministers duty but the successe is the work of God We are earthen vessels encompassed with infirmities men of like passions but in the weaknesse of the instrument the strength of God more eminently appeares and God works by weake meanes men of meane presence and low esteeme amongst men that no flesh may glory â—n his presence and all the honour may redound to God But the Lord had never any speciall service but he raised up persons of suitable spirits for the performance of it Bezaleel and Aholiab were filled with wisdome for building of the tabernacle God raised up the spirits of Ezra Nehemiah Haggai Zacharie Zerubbabel for the reedifying of the temple And now adaies God raiseth up men of heroicall spirits both of the Magistracy and Ministry to carry on the worke of reformation both in Church and State maugre all the hostile oppositions plots and projects of Sanballats and Tobiahs even all Jesuiticall Malignantfactions which are the Pests and Gangrenes of the kingdome Remora's and obstructions of reformation That prophesy doth afford many hopes against in any feares Dan. 9. 25. The street shall be built againe and the walls in troublous times Thus then I argue To conquer potent enemies to subdue places of great strength and reduce them to outward obedience is an argument of wisdome in the conquerours but to subdue unruly affections to conquer mens spirits to winne soules unto Christ this must be a higher piece of wisdome indeed 4. And lastly In respect of the reward the excellency of this wisdome shines forth more clearly He that gaines a soule doth Arg. 4. In respect of the reward an excellent worke so James sets it forth James 5. 19 20. Brethren if any one of you do erre from the truth and one convert him let him know that he which converteth a sinner from the errour of his way shall save a soule from death and shall hide a multitude of sins The very worke it selfe is sometime counted a reward the work and the reward are used assynonymous termes Isay 49 4. Yet surely my judgmâ—nt is with the Lord and my work with my God And besides no man
ever did nor shall ever goe away a looser by Gods service God keeps the wages 'till afterwards Here we may have an earnest part of payment but the great summe is reserved for another world And they that honour God in bringing converts to the Gospell and making Proselytes to Jesus Christ they are highly honoured of God Them that honour me saith God I will honour 1 Sam. 2. 30. And what honour God will one day put upon them you may read Dan. 12. 3. And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse is the stars for ever and ever such honour hath all his Saints When Andrew shall come in with Achaia by him converted to the truth John with Asia Thomas with India Peter with the Jewes and Paul with the Gentiles and all the Ministers of the Gospell and others whom God hath made instrumentall in this great service when these shall be able to say Behold Lord here we are and the children which thou hast given us then will the Lord say to them well done good and faithfull servants enter into your masters joy And thus I have dispatcht the first head propounded in the second 2. Head The Characters of him that win neth soules Charact. 1. He must abound in love place I am to give in the character of him who of all others is likeliest to win soules how such a one should be qualified I shall represent unto you in these ensuing Characters 1. He must abound in the grace of love his heart must be enflamed with seraphicall love unto Jesus Christ It 's a passage frequently used in Ignatius Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my love is crucified It 's an excellent saying in Paul 2 Cor. 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of Christ constrains us A faithfull Minister acts altogether from a principle of love to Jesus Christ He prayeth preacheth giveth almes fasteth watcheth and hee 's indefatigable in his labours and what 's the reason or ground of all Because the love of Christ constrains him Then onely are we upon sure grounds when the love of Christ is that primum mobile that sets all the other orbes in their motion and where there 's a principle of love to Jesus Christ there will be shed abroad mutuall love towards our brethren such love was unparalleld in Moses who wish'd himselfe blotted out of the boâ—ke of life Exod. 32. 3. And in Paul who wished himselfe an Anathema for the Jewes Rom. 9. 3. Here 's soule love indeed beyond compare O what an ardent affection and tender compassion ought Ministers to have to the soules of their people Love to their soules will make them runne through fire and water grapple with beasts of Ephesus sons of Anak even Herculean labours But where 's love to the fleece onely Mercenary hopes of promotions dignities carnal interest all such self-ends and sinister respects will be but as so many Ignes fatui to lead men away into dangerous and destructive ways It 's onely love to the soul that will set thee a working to good purpose And further he that is thus set on fire with love to Christ and to his Brethrens souls must be a man of such wisdom as to temper all his counsels in love In all his Meditations and Exhortations Love is one main Ingredient in the composition He abhors sin in any and reproves it but whilest he hates the sin he loves the person and whilest he endeavors to slay and utterly to destroy the sin he would gladly be instrumental to save the soul of the sinner This is the rule which the Apostle gives Eph. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render it speaking some following some doing the truth But if the English word may be admitted it 's rendred most suitable to the Original truthing of it in love 2. He must be a man of a willing minde God expects his offering Charact. 2. A man of a willing minde of the willing hearted Exod. 35. 5. And the people are commended for willingly offering themselves Judg. 5. 2. The question was asked 1 Chron. 29. 5. Who then is willing to consecrate his service to the Lord and it 's said v. 6. Then the chief of the Fathers and the Princes of the tribes of Israel c. offered willingly And Gods people are a willing people people of willingnâ—sse Psalm 110. 3. Every one set apart for the Ministry must have such a Spirit as Amasiah the Son of Zichri had who willingly offered himself unto the Lord And this was as eminent in Paul And I will very gladly spend 2 Chro. 17. 16. 2 Chro. 12. 15. and be spent for you Necessity and constraint may not put any upon a Ministerial Function Quasi ultimum refugium not an Advowson purchased by the Father and intended for the Son nor an Impropriator who intends his Son for his Substitute at a venture A strange Soloecism saith Mr. Boltâ—n that holy man of God a Lay-Rector and not Preach nor a Collegiate Education by Statute enjoyning at such a standing to enter into Orders whereas alass many venter thus upon this calling who have neither heart nor hand to put forth to the work but onely that they might keep their places I say none of those can be a sufficient warrant in point of conscience to take upon them so high a Calling This Calling must be took upon choice and serious deliberation It must be willingly entred upon and willingly performed No thinking of putting thy hand to the Plough and looking back such are not fit for the service of the Lord This must be thy resolution come good report come evil report honor dis honor prosperity or adversity I will give my self up to God as Hannah gave Samuel for a loan all the days of my life 3. He must be a man of a meek spirit such a singular spirit was Charact. 3. A man of a meek spirit in Moses Numb 12. 3. And beyond all parallel in Christ He propounds himself the pattern of our imitation Matth. 11. 29. How must the servant of the Lord be qualified 2 Timothy 2. 24 25. And the servant of the Lord must not strive but be gentle unto all mâ—n apt to teach patient in meekness instructing those that oppose themselves And how must an erring brother be dealt withal you may observe the rule Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. He must be a man of zeal and courage in the cause of God Every Charact. 4. He must be a man of zeal and courage thing is beautiful in its season There 's a season for meekness and a season for zeal Moses who was meek in his own cause yet was highly transported with zeal in the cause of God Some are Boanergesses Sons of Thunder and others are Barnabasses sons of consolation It 's observed that notwithstanding many failings there 's some good spoken of all the
so said the unbelieving Prince so we are apt to say Things aregone so farre as a Recovery is desperate To settle affaires in peace and tranquillity upon firme-covenant Foundations is a work impossible what Is any thing impossible with God and all things are possible to the believer O let not go thy faith it is thy life what wilt thou distrust thy God Infidelity is the giving of God the lye remoove then this stumbling block out of the way if thou remoovest not Infidelity thou canst not rejoyce in God 3. Remoove impatience and murmuring Fret not thy selfe because of the ungodly neither be thou envious at the evill doers as the Psalmist exhorts Psal 37. 1. Repining and grudging are the cankers of the soule they eate out all it's peace and tranquillity An impatient man is the worst enemy to himselfe he adds weight to his burthen and makes it insupportable take heed of impatience and murmuring when Gods hand lyes heavy on thee Many there are who with Mary cannot see Christ for teares in their eyes and being overwhel'd with sorrowes they can discerne no comforts approaching 4. Remoove remisnesse and negligence in duties Their condition 4. Imped Remisnesse and negligence in duties is Lamentable who when things suite not with their humors say it is in vaine to serve the Lord Hence they give to themselves the Reynes and slacken the pace of their duties whereas on the contrary had men their eyes in their heads they would see more need of Duties that they ought to adde more oyle to the flame when things go worst with them Job makes it the character of a wicked man not to pray alwaies Remisnesse and negligence in Duty is an Argument of a rotten heart Though there be no appearance of comfort yet we must not slacken our duties Spirituall duties are pabula animae the food and nutriment of the Soule Prayer meditation and divine conference are vehicula animae and elevate the soule and revive thy drooping spirit they adde a miraculous rigour and alacrity amidst all the crossesse and discomforts in the world If then thou wouldst retaine thy joy take heed of remisnesse and negligence in duties Now having remooved these impediments I shall exhort you to set upon some Duties I shall set downe three only which I shall but name them and so conclude 1. You must labour to live by faith Had we more experience Dut. 1. Live by faith of this sweet and pretious life of faith our hearts would be established we should cast our selves upon the divine providence and stay upon his covenant and resolve with holy Job though the Lord should kill us yet we would trust in him What ever crossesse Job 13. 15. came upon us yet we should never let goe our faith We should believe against beliefe and hope against hope and now when sense and reason failes us we must leave of disputing and learne to believe Oh! then support thy spirit upon a promise Believe that all things shall work together for the best to them that love God Faith Rom. 8. 28. made Stephen see Christ even through a shower of stones and faith made Job see a redeemer upon the Dunghill Faith makes any condition comfortable It is the sweetest life in all the world to live by the faith of the Son of God 2. Labour for a sacred communion and intimacy with Jesus Dut. 2. Labour for a sacred communion with Christ Christ One moment of communion with Christ will transport thee with joy unspeakable which a stranger intermeddles not with all None can reveale these joyes but those that feele them These are the white stones the hidden Mannah the new Name which no man can read but him that hath it Oh! what ravishing love tokens are those which Christ vouchsafes unto his children one of these spirituall illapses into the soule is to be preferred before the Empire of the world 3. And lastly be much exercised in meditation and prayer By Dut. 3. Be much exercised in Meditation and Prayer prayer thou confer'st with him that is invisible and meditation is the wing of the soule to carry up its services as a sweet smelling sacrifice into the Almighties nostrills If we would pray more and spend our time as Isaac did in meditation if we would wrestle with God by prayer and supplication if we would imitate Hezekiah and spread the letrer before the Lord and daily poure out our spirits before him Oh! what comfortable lives should we lead even a heaven upon earth And such a heavenly life would be as a Bulwarke of defence to ward of the Batteries of the worst of enemies Could we get such a sacred acquaintance with God and have our Conversation in heaven we would not feare what men and Devills could do against us We should not feare the Combinations of such who are profest Adversaries to the Universities and Ministery For God will say unto these most desperate Adversaries destroy not those Clusters for there is a blessing in them REALL CONVERSION DISCOVERED from Rom. 12. 2. But be yee transformed by the renewing of your mind THE Apostle having dehorted the Romans from Sermon 10. Preached at St. Marye's Oxon. Feb 5. 1659 60. all conformity to and Compliance with the garbes fashions and evill practices of the men of the world presseth home by way of exhortation the maine fundamentall duty To be transformed in the renewing of their mind Which words though few are a full Character and an essentiall definition of a truely Converted Person viz He is one that Divis is transformed in the renovation of his mind More particularly we may observe 1. A duty Be ye transformed 2. The subject the mind 3. The Qualification of that subject By the renewing What 's needfull for explication of these Particulars I shall endeavour to make good by the Inlargement of this fundamentall Doctrine That Doct. Every Person who is really Converted is transformed and changed in the renovation of his mind Method propounded For the Methodicall unfolding of this poynt of Doctrine I shall thus proceed 1. By inquiring what 's to be understood by transformation 2. What by renovation of the mind which premised then 3. I shall endeavour to make good the Proofe of the Assertion 4. And lastly make particular improvement of all by some usefull Application 1. We are to make Inquiry What it is to be transformed For 1. What it is to be transformed a Resolution thereunto we are first to take notice of the Quid nominis i. e. the name them the Quid rei i. e. the thing it selfe First Let 's consider the Notation of the name The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in a proper sense is to lay aside one forme and assume another The Radix is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to the Judgment of the * Suidas Learned Masters of that language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used as Synonimous
Termes yet in a strict acceptation Suidas makes some difference And ‖ Chrysostome makes Forma de animat is species de Inanimat is dicitur Suidas a greater difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall not be over-curious in Criticall Punctilloes For if the Rule amongst Lawyers hold good Vbi lex non distinguit distinguendum non est Much more doth the Rule hold good amongst Divines Vbi Scriptura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in Loc. non distinguit non est distinguendum Now I find the words used in one and the same sense As for Instance Matih 17. 2. It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And was transfigured And Phil. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall change or transfigure c. Secondly From the Notation of the name I should come to the thing it selfe but that I must first prepare my way by a distinction having in my eye the Rule observed amongst Logitians Distinguendum est priusquam definiendum Now we are to consider of a two fold Metamorphosis or Transformation one is in substance from one substance to another so Lots wife was changed into a Pillar of salt We read of many fabulous and ridiculous stories in Ovids Metamorphosis not worth the nameing in such a place as this especially But of such a kind of transformation we are not to speak as no way concerning our businesse in hand But there is another Transformation and that is of Faculties and Qualities as when men are changed from darknesse to light from waies of sinne and wickednesse to waies of holinesse When bad men proove good and profane men become holy when Formalists become sincere halfe-Nominall Professors become whole Reall Professors when from a forme there followeth the power of Godlinesse this kind of change is that Transformation mentioned and injoyned in the Text. Hence learned * Homo est formatus per Creationem deformatus per culpam Reformatus per gratiam Conformatus per assimilationem transformatus per contemplationem Reformatus per gloriam Goran in Loc. Gorran gives an observation That a man was formed by Creation deformed by sinne reformed by grace conformed by assimilation unto Christ transformed by Contemplation and to be further reformed in the state of glory So that in the Text Regeneration and transformation which are an effectuall change wrought by the spirit of God are all one And this as Learned †Est mutatio sui à veteri conditione in novam Rol. Rolloc observes is a change of a mans selfe from an old condition into a new And this change is of absolute indispensible necessity Of this change notwithstanding how farre our progresse is we have need as ‖ Semper in hac vitâ quatumcunque etiam profecerimus hac transformatione de reformatione opus est Est in Loc. Eâ—ius observes It 's sufficiently knowne that amongst Philosophers there are reckoned six species of Motion and accordingly there are so many mutations As for Instance there is a change in Generation and Corruption and these are reduced to the Predicament of substance Yet the same man whether alive or dead hath the same integrall parts of leggs armes and thighs c. The carcasse of a man although the spirit be gone was infinite hath those integrall parts they are yet remaining Another change is in Augmentation and Diminution Now to change from lesse sinnes to greater is most abominable and to change from greater to lesser is but a partiall-halfechange altogeather rejected by God Another change is in place when a person removes from one place to another yet he is one and the same man notwithstanding In case of bodily sicknesse and diseases we know by experience that change of ayre remooving from Towne to Towne from one bed to another doth not a whit remoove the disease Likewise in case of soule diseases which are most dangerous change of place doth not produce amendment of life and conversation As for such although their pretences be specious who betake themselves to Cells Cloysters Wildernesses and relinquish humane society yet let them go where they will to the uttermost parts of the earth still they carry with them a body of sinne a corrupt nature in which are sowne all the seeds of rebellion against God Such as pretend out of conscience to seperate from the company of the wicked yet they keep company with one wicked man i. e. every one with himselfe Basil an Eminent Greek Father being much troubled with the incursions of daily corruptions which brake in upon him resolved to remoove from all company and to live holily and retiredly in the wildernesse But upon second thoughts he acknowledged Alas saith he I carried with me my wildernesse sinnes and there I was haunted with my own hearts corruptions The last change I shall mention which only is to my purpose is in Quality and affections and dispositions When sinne and wickednesse are abominated and the way of holinesse is embraced when there is a new frame upon the heart and it 's alter'd from bad to good from sinne to grace this is that Transformation which alone concernes our present discourse This distinction being previously explained the Definition which results from the Premisses is this Definition of Conversion That a true Converted man is one truely changed in Qualities endowed with new dispositions and affections and thoroughly renewed in his mind 2. In the second place in order I am to inquire what 's meant 2. What 's meant by the renewing of the mind by the renovation of the mind The Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome expresseth this renewing by a Similitude drawne from an old house where although the same roomes remaine still yet they are adorned beautifi'd and repaired so although the same man and the same faculties remaine yet they are rectified reformed and altered for the better when the old Adam is mortified and the new Adam quickned day by day The nature of man is a Fountaine poysoned but as soon as Christ comes with his grace he heales that fountaine Now by the mind we understand the will and understanding both which are repaired renewed and altered for the better This is properly an after wit which is an Individuall companion of true conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-wit was wanting wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an after-wit is required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proprie significat post factum sapere de errore admisso ita dolere ut corrigas Bez. Matth. 3. 2. especially The Understanding is as it were a Queen Regent in the soule the Commander of an Army as a Pilot to a ship It 's called by Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for guiding ordering and directing all our affaires But if this understanding be blinded If as our Saviour saith the light that is in thee be darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How great is that darknesse The Apostle although he mentions the mind