Christ Crucified and to teach him and not to know any thing but in order to it at least not to profess any thing above or equal with it that may swallow up the time which ought to be spent in divine employments Thus this not knowing is first determined by the person Persons wholly interessed in the business of Heaven not to turn their studies into a business of the world persons design'd to an extraordinary office not to deal in it by extraordinary means but guide all according to that rule and way and work that God has set them But the not knowing the secular Sciences is not only limited to spiritual persons there are limits within which all must keep as well their ignorance as knowledge When at any time they will determine not to know it must be 1. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by judgment and discretion not promiscuously such things as sound judgment propounds unnecessary dangerous or unfruitful It must be 2. by a non judicavi quicquam whatsoever knowledge we have of humane Sciences we must judge and reckon it as nothing determine it to be no or her than dross and dung than building with hay and stuble in respect of the knowledge of Iesus Christ not any thing to that It must be 3. too without putting any estimate upon our selves for any such knowledge we must still think we know nothing whilst we know no more Moses a man as St. Stephen stiles him Acts vii 22. mighty in words and deeds and learned in all the wisdom of the Egyptians yet when God would send him of his errand considering that tells God he was not eloquent neither heretofore nor since he had spoken to his servant but slow of speech and slow of tongue And Isaiah that Seraphick Prophet cries out he is a man of unclean lips Isa. vi 5. so little valued they all their knowledge when they had but a glimpse of that great knowledge God was now imparting to them How much soever we think we know before when we once come to the knowledge of Christ or but our thoughts to come to know a taste of the riches of the fulness of the knowledge of Christ we then know we know nothing count our selves dolts and ideots meer fools and blocks for squandering away so much time and cost and pains upon those empty notions whereby we are not an inch the nearer Heaven and it may be the further from God after all our labour Then only we begin truly to know when we can pass this sentence upon our selves that we know not any thing when we are so humble that we think so at least think not any thing of our selves for all we know 4. We must determine not to know any thing at all of humane Sciences or natural reasonings rather than to determine our selves by it renounce it rather all knowing and turn all to believing not fix our faith upon natural principles or believe no further than we can know rather than so we had far better know nothing set it up for a resolution however in the matters of faith not to know that is not to go about to determine them by reason for the natural man he understands them not ver 14. they are foolishness unto him a foolish thing to him to talk of a God Incarnate of a Crucified Saviour of a Religion whose glory is the Cross and reward he knows not where nor when Or 5. he is only not determined to know any thing so the negative is truly joyn'd not to his knowledge but to his determination not determined if he know it he counts it but by the by his main business is something else humane knowledge is but by the way and obiter he intends them not for his doctrine nor yet to prove or stablish his doctrine upon them as upon foundations nor pearch moral and natural Philosophy for Divinity but to advance both the one and the other all Philology Language and History to the Service of Christ and the glory of his Cross to use our Rhetorick to set forth his sufferings the merit and benefit and glory of them our natural Philosophy to find us out the God of Nature in all his works moral Philosophy and History to disswade Vice and encourage Vertue even by the light of nature the knowledge of the Heavens and heavenly Spirits to declare his excellent and wondrous works our Criticisms to sift out truth and our Languages to express it in a word not so much to know any of them as God through them not them properly but Christ Iesus by them There is no fear of humane Sciences thus determined Yet there is one way more to determine our not knowng by by the persons with whom we have to do Our Doctrines for so we told you and for the chief meaning here we tell you now again to know here signifies to teach our Doctrines are to be proportioned and fitted for the auditory It was no meaner a mans practice than St. Pauls to the weak to become as weak to gain the weak to the weak and simple not to speak mysteries and speculations to them that were without Law as without Law plain honest dealing not quirks and quillets to gain such not to know any such thing among such as they Yet sometimes upon the same ground to do quite contrary to confound the wisdom of the world by that which that counts foolishness the strength of the world by that it reckons weakness the honourable things of the world by things which that esteems base and ignominious The Corinthians gloried in their learning and eloquence St. Paul to confute their vanity undertakes to do more by plainness and rudeness of speech and ignorance than they all of them can by all their wisdom and rhetorick among them he will make no use of any thing but the contemptible knowledge of the Cross of Christ and yet do more then all their Philosophers and Orators Where Learning will serve but to ostentation and the ear only tickled by it or humane applause not edification Schism not peace the issue of it among them not to know any such thing is best of all for let all things be done says the Apostle to edification 1 Cor. xiv 26. and if that will be done best by plainness to use plainness if by learning to use that as the you are that are to be edified so the I the Minister to deal with them if they be puft up with humane knowledge to humble them to the Abc of the Cross to exalt and preach up that above all knowledge whatsoever if divided into Schisms by the several Sects of Philosophy or the Masters of them to unite all again into one as so many pieces into one Cross among them to cry up no knowledge but thence or thither So then now to sanctifie all our secular knowledges and ignorances thus we are to determine them to know our times and place and persons for them to keep
way past too What can we then do less than pass our selves into his service under his protection Than pass our souls and spirits out of our lips in praises and thanksgiving That all those beggarly Elements as the Apostle calls them Gal. iv 9. those temporal promises and threats that heavie slavish servitude that dealing with us as with untoward children under the rod or as slaves and servants is past from us that we are now at the liberty of Sons and the honour of being the friends of God such to whom God is now pleased in Christ to reveal his secrets and mysteries so long hidden even from the beginning of the world as the Apostle speaks Eph. iii. 9. and into which the Angels desire to look into 1 Pet. i. 13. That he hath now revealed them unto babes Mat. xi 25. That no condition now be it never so poor or mean or weak but is made partakers of his grace and glory in the face of Jesus Christ. How great a comfort and glory is it to us that all old things are thus past away and all things become new Yet there are worse old things behind the old things of the Gentiles which we are to consider now both what they are and how they too are past away The old errors and the old sins of the Gentiles they are the old things of the Gentiles and they are past 1. The old heathen ignorance and error They were in a shadow indeed the very shadow of death Luk. 1. 70. a thick black darkness the very Region of death and Land of darkness saith the Prophet they knew not God saith the Apostle Rom. i. having their understanding darkned because of the blindness of their heart Eph. vi 18. All these shaddows are disperst all this darkness past away when Zacharies day spring rose upon them they are not now what they were before Christ came they are much enlightned 2. Nor appear their sins now of so deep a blackness since Christ suffered for them also Before we read of nothing but the Idolatries the Vanities the Abominations of the Heathen that they were alienated wholly alienated from the life of God through the ignorance that was in them Eph. iv 18. walking after their own lusts and in the vanities of their wicked mind being delivered up to the Prince of the air who wholly ruled and worked in them Eph. ii 2. But these things were passed over by the mercy of God in Christ and even they also received the new Covenant of Grace and Pardon And in the second place the way of Gods Providence towards them also as well as towards the Iews past into another mode It was in old time but a Iob but an Vriah but an Ittai but a Iethro but a Naâ—man in an Age an Vzzite a Hittite a Gittite a Midianite a Syrian but now and then Israel was the only Goshen the only Land where the light shone free The case is altered now by Christ. Indeed for a while till the Children were first served or at least first offered meat it was Go not into the way of the Gentiles St. Mat. x. 5. But when Christ had now compleated his work and was going up to heaven then Go and preach to all Nations was the stile and Lo I send thee far unto the Gentiles Acts xxii 21. was St. Pauls Commission and others after him So the Partition Wall is now past through and the distinction of Iew and Gentile that old difference past away Nay secondly the other branch of Gods dealing with them is so too In those times of ignorance God winked at them tolerated or at least not punished them saies St. Paul Acts xvii 30. But now he commandeth all men every where to repent says he the old course is past Gods way of dealing with them now is become new Thus we have another ground of thanks and praise that God has not only freed us from the servitude of the Law but from the slavery of Satan not only from the dusky shadows of the Iewish but from the dismal darkness of the Gentile Coasts Let not this pass further without a Song of praise But how shall we now worthily praise him for the next for making all things new Novus Rex nova Lex a new King and a new Law Novus Grex novum Regnum a new Church and a new Kingdom Novum Testamentum novum Sacramentum new Covenants and new Sacraments Novum Sacrificium novus Sacerdos a new Sacrifice and a new Priesthood Novum Templum novum Altare a new Temple and a new Altar Novus Spiritus and nova vita a new Spirit and a new kind of life All new 1. Novus Rex a new King we have no ordinary one neither a King with an Ecce Ecce venit both in Prophet and Evangelist Behold thy King commeth says Zachary Zach. ix 9. and S. Matthew xxi 5. says the same A King worth beholding The Wise men came I know not how far to see him S. Mat. ii 2. 2. And with a new Law he came a new Commandment S. John xiii A perfect Law S. James i. 25. A Law of liberty chap. ii 12. A royal Law ver 8. of the same Chapter The Law of the Spirit of life in Christ Iesus Rom. viii 2. The old Law was a bondage this new one makes us free as it follows there 3. A new Church he came to gather much different from the old A Church purchas'd by his Blood a costly one Acts xx 28. A glorious Church not having spot or wrinkle or any such thing but holy and without blemish Eph. v. 27. much larger than the old an universal Church all the Gentiles also new come in the utmost parts of the earth the confines of it Psal. ii 4. A new Kingdom there is come too a Kingdom above all Kingdoms the Kingdom of Heaven S. Mat. iii. 2. A Kingdom of Grace and a Kingdom of Glory a Kingdom never heard of before Christs coming with it no news no hopes no mention of the Kingdom of Heaven all the old Scripture through those exceeding great and precious promises reserv'd for us 2 S. Pet. i. 4. They under the Law were led like Children with the nuts and rattles of temporal promises and rewards Christ first promis'd a Kingdom for the recompence of reward a Kingdom too wherein we are all Kings Rev. i. 6. This new Kingdom 5. brings a new Covenant novum Testamentum take Testamentum how you will for a Covenant or a Writing and novum either for the Covenant of Grace or for a new Schedule of Scripture that contains it we find both new now Heb. ix 15. I will make a new Covenant says God Ier. xxxi 31. And he did so says the Apostle Heb. viii 6. But what was it I will put my Laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people c. for I will be merciful to
their unrighteousness and their sins and their iniquities will I remember no more ver 10. 12. a Covenant of pardon and remission such as the Sacrifices of the Law could not give were not able And new Books we have it written in as authentick as those old ones in the Iewish Canon where we may find all seal'd by the testimony of the Spirit Heb. vi the Author of the new Testament as well as of the old 6. The new Church has its new Sacraments Ite Baptizata for Ite Circumcidite Baptism for Circumcision and the Lords Supper for the Passeover in both which of ours there is more than was in theirs in those legal Ceremonies not only outward signs as they but inward graces 7. New Sacrifices the calves of our lips instead of Calves and Goats the sacrifices of Praises and Thanksgivings nay the sacrifice of a contrite heart and humble spirit the sacrificing of our lusts and the offering up of our souls and bodies a living holy acceptable Sacrifice Rom. xii 1. 8. A new Priesthood to offer them an unchangeable Priesthood now Heb. vii 24. Christ our High-Priest and the Ministers of the New Testament 2 Cor. iii. 6. as so many under-Priests to offer them up to God Christ offer'd himself a Sacrifice offers up also our Prayers and Praises to his Father has left his Ministers in his Name and Merits to do it too and this a lasting Priesthood to last for ever 9. We have a new Altar too so St. Paul Heb. xiii 10. an Altar that they which serv'd the Tabernacle have no power to eat of Take it for the Cross on which Christ offered up himself or take it for the holy Table where that great Sacrifice of his is daily commemorated in Christian Churches Habem says the Apostle such an one we have and I am sure 't is new 10. Temples we have many new the Temples of our bodies 1 Cor. vi 19. those both to offer in and offer up and 2. Churches many for that one Temple so long since buried in dust and rubbish 11. There is above these a new Spirit Ezek. xxxvi 26. not the spirit of bondage again to fear but the Spirit of Adoption whereby we cry Abba Father Rom. viii 15. the spirit of love and not of fear the spirit of Sons and not of Servants a spirit that will cause us to walk in Gods Statutes keep his Commandments and do them Ezek. xxxvi 27. a new thing indeed that can make the Beasts of the Field to honour him as the Prophet speaks of it Isa. xliii 19. the Dragons and the Owls to do so the most sensual fierce cruel and dullest natures bow unto him that gives waters in the Wilderness and Rivers in the Desart Isa. xliii 19. 20. that blows but with his wind and these waters flow Psal. cxlvii 18. this is a new spirit that is so powerful And from this spirit it is that we 12. receive new life and vigour that we walk not under the Gospel so dully and coldly as they under the Law where the outward work to the letter serv'd the turn but according to the spirit in the inward purity of the heart as well as in the outward purity of the body To which lastly there is a new inheritance annexed a new Heaven and a new Earth which we may look for according to his promise 2 St. Pet. iii. 13. And are not these new things all good news worth our rejoycings Can we be ever old that enjoy such mercies are they not enough to revive the dying spirit nay to raise the dead one to set forth his praises who thus renews us as the Eagle renews his mercies to us every morning makes us Kings and Priests gives us easie Laws and pleasing Covenants effectual Sacrifices and saving Sacraments turns our bodies into his Temples and our hearts into Altars makes us a glorious Church and builds us Churches inspires us with a new Spirit and gives us a second life gives us a Kingdom gives us Heaven and all This is the new state under Christ since his coming ended and renewed our years unto us And therefore says our Apostle just before the Text If any man be in Christ he is a new creature all this new work is done upon him that 's the second way we are now to consider the words That in the Christian truly such all old things are past away and all things become new He is dead to sin Rom. vi 2. and he is dead to the Law Rom. vii 4. or if you will sin and the Law are both dead to him they can hold him no longer he is alive unto God Rom. vi 11. new created in righteousness and true holiness Will you have it more particular Why first then the Heathen ignorance and error that is past with them they are enlightned Heb. vi they know God and are known of him they are light in the Lord the very children of it The Heathen sins they are past with them in them they walkt once Ephes. ii 2. such they were some of them 1 Cor. vi 11. but now they are washt but now they are sanctified but now they are justified Nor are they now 2. under so slender a providence as the poor Heathen were God visits them often now and not only now and then and suffers them not to go on or fall back again into the old ways of infidelity But they are not only out of the Heathen condition but out of the Iewish too no more in bondage to the Law The sacrificing of Rams and Goats of all sensual affections is done already the unreasonable part is mortified in them they have been washt and need be wash'd no more they are oblig'd to no differences of meats no Iewish Sabbatizing no Circumcision no one particular place of Worship no legal Rites or Ceremonies Christ having abolished in his flesh the Law of Commandments says S. Paul contained in ordinances Ephes. ii 15. We are now at liberty he has made us free And we are now 3. under a new course of providence God leads us now by spiritual and eternal promises he threatens spiritual and everlasting punishments guides us by a clearer light than Prophesie the evidence of the Word and Spirit ties us not up to the Covenant of Works nor empty Ceremonies these things are past Makes us not rich that he may accept us but accepts us as we are He reckons not of us by our wealth or honour or learning or our parts we know no man so now ver 16. not Christ so now according to the flesh we value not any man now for any thing but holiness and righteousness for so much as he is in Christ. Nor does the Christian value himself now for any thing but for that of Christ which is in him riches he contemns honour he despises learning he submits all outward and externall priviledges and commendations he lays at the foot of Christ devotes them to his commands
and Eliah with the Gospel Law and Prophets in our hands reading and comparing them meditating as well as praying And 't is good being so good spending our time in such employments Search the Scriptures for in them ye think and ye think right too to have eternal life St. John v. 39. profitable they are says St. Paul and that is good for doctrine for reproof for correction for instruction in righteousness that the Man of God may be perfect throughly furnished unto all good works 2 Tim. iii. 16 17. thorowly good that serves to make a man so thorowly good good to be thus in the Mountain here upon the tops of our houses in our closeâ—s and highest rooms where we have most leisure less avocations that we may the better attend so holy a work especially since our late holy work good to keep the scent and relish of those heavenly dainties in our souls 6. To be here is to be with Christ and Moses and Elias St. Iames and St. Iohn and St. Peter to be in good company Nothing better to make or keep us good O how good yea and joyful or pleasant a thing it is to be together with such Nothing drives away sad and heavy thoughts like such good company where the discourse is Heaven where the entertainment is heavenly where we eat and drink with Christ where there is nothing but sweetness and meekness and goodness to be learnt where there is nothing harsh or horrid or unseemly where the news we talk of is what is done in Heaven where our meat and drink is to do the will of our Father which is in Heaven where our talk is not the vain talk of the new fashions of men and women of the World but the fashions of Angels and Saints and Martyrs of all ages where we talk not of other mens lives but mend our own where our musick is the praises of our God and our whole business Salvation where we shall hear no idle words see no unseemly gestures meet no distempers or distasts but those things only which become law and order Prophets and Apostles or Scholars and Disciples of so good a Master Good it is to be here to be with such 7. But above all 'T is good being with Christ St. Paul would fain be dissolv'd and gone to be with him Phil. i. 23. would die when you would to be with him Far better says he it is far better then to be any where or with any body else Nothing comparable to it Be it in life or death Be it upon the Mount with him 1. In a place of safety T is no doubt good being there with him Or Be it with him 2. talking with Moses and Elias about his Passion about his decease that he should accomplish at Ierusalem as St. Luke relates him ver 31. in the saddest discourse of his sufferings or the saddest sufferings themselves 'T is good being with him still Or Be it with him 3. in shining and glistering garments in a condition of glory either when his face shines the heavâ—nly light of his countenance shines out upon us when eternal Glory encompasses him and us or 4. when only the fashion of his countenance is only altered towards us when spiritual contentments flow upon us or 5. when his rayments only are white and glister when outward blessings glister about us 'T is at every turn good being with him Yet more particularly 'T is good for us to be with Christ in safety and security if we may so as St. Peter thought he now was here that we may serve the Lord without distraction Good to lead a quiet and peaceable life in all godliness and honesty says St. Paul 1 Tim. ii 2. 'T is good 2. again for us to be with him also in his Passion to suffer with him good to be with Moses and Elias ever and anon thinking and speaking of the Death and Passion of our Master all his bitter sufferings affronts reproaches whips and scourges sweats and faintings nails and thorns and spear and scoffs and tears and sighs and exclamations and giving up the ghost good to be made partakers too of his sufferings with him to fill up what is behind of the afflictions of Christ in our flesh as the Apostle speaks Col. i. 24. It is good for me says Holy David that I have been in trouble Psal. cxix 71. good above what David thought to be with Christ in trouble to be troubled for him to suffer persecution for his Name Blessed are they that do so St. Matth. v. 10. and that 's good to be blessed and they that are not yet arriv'd to that to suffer and be troubled for him 't is good they in the mean time be troubled with him troubled that he should be so troubled and afflicted for them 'T is good to be with Christ in either of these conditions 'T is good 3. to be with him in his glory that to be sure needs no proving the only good the only true and perfect happiness to see his face in glory all good is concentred here no good beyond it And yet 4. 'T is good too to be with him so as to enjoy some glimmerings of that eternal light in the mean time whilst we are here to enjoy the happiness of his gracious Presence in our souls to have him shine comfortably into our hearts this is eternal life one ray of it to know Iesus Christ whom thou hast sent St. John xvii 3. to be sensible of those inexpressible comforts which he oftentimes vouchsafes to give us to be partakers of those sensible delights of piety which he sometimes allows us 'T is good the sweetest good this life can yield us to feel the sense and sweetness of his presence and walk in it good to be in grace and good sometimes to see the glory of this grace to feel the joy and comfort of it so good to be here that it is not good to be any where else if we may be so Nay and 5. 'T is good sometimes to have our Rayments white and glistering with him to enjoy outward satisfaction and prosperities from him They are not always the portion of the wicked They are often happy instruments of grace and glory and when they are so t is good to have them 'T is good so also to be here to be under some of the fringes of these shining garments when God pleases that we shall But last of all 'T is good to be here be that here where it will so it be where God would have us 'T is good to be here because God would have us here So this here is any where with God and Christ good for David to be in trouble good for St. Paul to be under the thorn and buffeted good for Manasses to be in fetters good for some to be in clouds and sorrows as good as for others to be in safety and ease plenty and prosperity continual light or gladness But above
blessed Spirits now inhabite those everlasting hills To put all together Thither they ascended up like clouds by the secret and spiritual operation of divine grace there they dwell like clouds their souls like the upper part of the cloud light and glorious though their bodies like the lower darkned in the grave There they move like clouds in heavenly order Thence they descend like clouds in the still showers of their happy examples that in them as in a glass we may see the power of faith the glory of their Lord who has made earth ascend beyond its nature and dwell above it And yet for all this is it but Nubem still a Cloud not a Star The Saints shall shine as stars Dan. xii 3. and methinks it being Nubem Martyrum the Martyrs flames should rise better into stars than clouds Should and shall in the Resurrection till then Nubem still some degree of darkness at least a less degree of light And whatsoever to themselves for us perhaps 't is necessary it be a cloud For had we not need of this dark word When did not God on purpose cloud their glories from our eyes were it not for this nubem this cloud that covers them man as subject to superstition as prophaness would quickly find out some excellencies for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall down and worship Or if not necessary yet more convenient far For 1. a Star would only guide us a Cloud both guide and refresh us And 2. guide us better For Stars only appear in the night Clouds night and day we can see them so best follow them The Sun-beams put out star-light Prosperity cannot see a Star so small a glimmering ray A Cloud come it night or day in prosperity or adversity we perceive that presently so a cloud to teach us in all estates how to demean our selves like devotion in its ancient innocence Abrahams cloud when the days are calm and clear Iobs when the day is swallowed up in a tempestuous night So never destitute of a cloud 3. Clouds not Stars They are none but the Magi wise learned men can follow the Stars and their courses but every Peasant sees which way the Clouds move So if Stars they had been for none but wise learned men to follow now the poor Country man has a cloud to run by And yet how easily soever we perceive the track of the Clouds yet if there be a scatter'd multitude we are as easily distracted 'T were best to have but Nubem in the singular but one cloud 't is so Many drops but one cloud though the materials fetcht from several quarters The Martyrs all one Cloud to shew their unity all and each confessing witnessing one and the same truth for truth is but one So not St. Iudes clouds they not only empty no stillicidium Doctrinae in them no good to be learnt from them but clouds too in the Plural some moving this way some that way no constant course in division too one coursing against the other at such enmity is evil with it self 'T is only good and good men that keep together in nubem in peace and unity and by that you shall know them Be it a Cloud and but one Cloud the more probable still too small it may be to command the eye and then what are we the nearer Nubem not Nubeculam no diminutive will that do it If that will not tantam will So great a cloud Why how great So great that St. Paul ver 32. of the former Chapter tells them the day would fail him to shew them it all as if so great a cloud could not but shut up the day in darkness Our first Fathers of the World had no cloud to guide them nothing but natures dusky twilight This cloud begain to rise in the time of the Patriarchs but to appear in the time of Moses like Eliahs cloud at the red Sea went before him thence into Canaan covered the whole Land of Iudaea in the time of the Prophets So these Hebrews had cloud enough yea but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have more Even those Hebrews to whom this Epistle was sent they are in the Cloud About that time this cloud rising in the East spread its wings presently into the West and had almost in an instant fill'd up the corners of the World so that if you now ask again how great so great I cannot tell you Primitive Christians they in the number you will not wonder at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it become a cloud of Martyrs Indeed the Law of Moses had its Martyrs too Witness Isaiahs Saw the three Childrens fiery Furnace the emptied skins of the tortur'd Maccabees But since the time of Christ his servants have engrossed the name as if they only were the Martyrs and filled up tantam to the brim Their multitudes tireing the wit of cruelty and their patience overcoming it as if from the streams and rivers of their bloud heaven might now enskarfe it self in a scarlet cloud Well talk we may of Martyrum what we will yet if Nubem be not first they will be but Stultae Philosophiae all this while no better 'T is the order in the Text Nubem first then Martyrum First clouds lifted up to heaven in their thoughts and conversations and all in one the Sons of peace and unity if you can see Christ in the cloud then Martyrs if you will Schism and faction or discontented passion yield no Martyrs You shall know a Martyr by Nubem if that go first But taking Martyrs thus all are not Martyrs All died not for their faith but all are Testes Witnesses Witnesses of the Power Witnesses of the Mercy Witnesses of the Justice of God Of his Power in delivering them from sin of his Mercy in saving them from punishment of his Iustice in rewarding them with glory Witnesses to this curramus 1. to witness the possibility that this Race we are to speak of by and by may be run this Propositum the prize won for ab esse ad posse run the one they have and won the other long ago 2. To testifie the easiness that even the weaker Sex Sarah and Rahab the weakest age the three Children the army of Innocents have run it 3. To testifie the dignity that both King and Priest and Prophet David and Samuel and Daniel thought it worth the pains 4. To testifie the universal necessity all ages young and old all Sexes men and women all degrees high and low to run this race none excused And that you may not mistrust their testimony what is required to the best witness you have in them 1. That he knows what he speaks and what knowledge like theirs that speak by experience that now feel the reward of truth 2. That he will and dare speak it and these have fear'd no torments for it they are Martyrs of
who for ought I know must needs perish with them and perish for them for thus destroying them Were we but kind to our own souls we would be to theirs But to fill up the measure we play the Herods and act the murtherers lastly upon our selves We daily stifle those heavenly births of good desires and thoughts that are at any time begotten in us by the Holy Spirit and walk on confidently to death and darkness But we have acted Herods part too long and I fear I have been too long upon it To be short now let 's turn our slaughtering hands upon our sins and vices kill them mortifie them and henceforward act the part of the blessed Innocents set our selves from this day to better practices study the two grand lessons of the day Innocence and Patience Innocence in our lives and Patience in our deaths or rather patience in them both Study them our selves teach them our Children and continually preserve them in those happy ways that when we shall have serv'd our several generations and go hence we may all meet at last Fathers and Mothers and Children at the great Supper of the Lamb and together with these blessed Innocents in the Text follow the Lamb for evermore Who c. THE FIRST SERMON ON THE Circumcision 2 COR. v. 17. Old things are past away behold all things are become new AS face in water answers face so does the face of the Text the face of the Church in the times we live in where old things are past away all things become new But as where the faces are like the minds often are not so so the sense of the Text and the sense of the Times are as unlike as may be however like the words be to them Old legal Ceremonies and old corruptions past in the Text Old corruptions and old heresies and errors renewed in the Times The glorious Gospel of Christ newly appearing with affections answerable to it in the Text A Gospel I know not whose not of Peace but of War not of Love and Unity but of Faction and Schism with affections and courses according in the times New things such as belong to the new Man righteousness and true holiness passed over as unnecessary or unprofitable all good order antiquated and out of date cast away as old things all good things quite ruin'd and decay'd It were to be wish'd but 't is but meerly to be wish'd scarce hop'd I fear that the sense as well as the words might fit us that the new things in the Text were the new ones of the Times that the old ones here were the old ones there That the new year but lately entred might bring us this news But however I may wish and hope too I hope that we in particular will take occasion from it to renew our hearts with the year and begin it in newness of life and conversation to live the new year like new men better than of old And though the new times as now they are will not agree with the Text no more than these new men of the times their Sermons do in words only at the most yet because I love to speak seasonably as well as soberly a Text in season if I may have leave to fit the Text to the old time of Christmas there can be nothing more suitable to both the words and meaning of the Text than this holy Feast and the meaning of it From this Feast from Christs birth it was that all old legal ceremonies had their pass to pass away from hence all things both in Heaven and earth are reconciled by him all things made new by him the old man abolished and the new man created in us the old Law abrogated the new Law come in place the old Law of Works anulled the new Law of Faith established all old things past away all things become new through his coming into the world And the use and moral of the whole Feast and the three solemn great days in it is no more than that we would let old things pass old worldly affections die lay off the old and become new men all Be 1. regenerate in our spirits and new born with him upon Christmas-day Have our old man 2. circumcised our old fleshly members mortified upon Circumcision-day and be wholly renewed in all our parts upon the same as New-years-day Begin 3. the publick profession of our renovation and new service with the Wise men worshipping adoring and presenting him our gifts upon the Epiphany or Twelfth so changing our old Master and the service of sin for our new Master and his service forgetting the old and pressing on to the new Thus you have a perfect Christmas Text and more evidently a New-years one yet both both in words and sense I have given you the whole sense of it from the Feasts of Christmas and both told you their meaning and the Texts what the several days of the Feast teach you and what all the parts of the Text would have you learn of which this is the sum That through Christ all old things the old Law the Law of Moses the old corruptions of Nature the law of sin are past away done away and abolished and a new law established new grace brought to us new affections created in us all through him and by his coming and that whosoever is in Christ in whom he is come in him old things are past away all things are become new he is a new creature quite in the words that usher in the Text so the parts of it will be two 1. What since Christs coming is become of all things What is the state of the Gospel And 2. What upon that is become of those that are in him For to understand the Text fully we are to consider it 1. as a general proposition concerning the state of the Gospel of Christ that old things in general are past away and all things altogether become new through it and him 2. As a particular application made to any man that is in Christ it is truly in that state that in him old things are past away all things become new 1. Now in the general old things are past away that 's become of them of all old things since Christs coming and all things else are become new that 's become of them or so are they become 2. In particular this is become of them in whom Christ is or who are in him true sons of the Gospel old things are past with them and all things in them become new I shall add a third as the proper Use both of Text and time of the old days and the new year what is most becoming us for whom also Christ came to whom still he daily comes even to cast away all old corruptions and in all things to become new I begin with the Text as it may be applied to the general state and condition of the Gospel where we shall consider it first respectively then
absolutely 1. In comparison with the estate of things both under the old Law and under the Gentile infidelity that the Gospel is a state where both all those old legalities are abolished and heathen errors done away 2. In it self that the Gospel is a new state of affairs and things where all things are become new Old things those must be first and they may all be reduced to these two heads God's way of dealing with the Iews and his way of dealing with the Gentiles With the Iews first where both the old way of his Service and the old way of his Providence those two grand things that include all the rest are to be examined how they pass His service consisted 1. in Sacrifices and they are done no more blood of Bulls or Lambs or Goats they could not make the comers thereunto perfect Heb. x. 1. so they are gone His service 2. consisted in outward washings Heb. ix 10. but they could wash no further than the flesh cleanse no more then the outward man Not the putting away the filth of the flesh says S. Peter 1 S. Pet. iii. 21. that 's nothing for that 's but a vanity to stand on vain and to so little purpose no wonder if that way of serving God be vanish'd too His service 3. was much then in meats and drinks Heb. ix 10. this they might eat and that they might not but all to perish with the using Why are you any longer subject to those ordinances about them says St. Paul Col. ii 20 22. For meats for the belly and the belly for meats but God shall destroy both it and them says he again 1 Cor. vi 14. so they pass too His service 4. stood much in Holy-days new Moons and Sabbaths Col. ii 16. but they were but shadows of things to come the Body is of Christ ver 17. 't was time they should be packing when the reality of things were come His service 5. was especially notified by Circumcision but Circumcision is nothing 1 Cor. vii 19. that is passed away indeed to purpose the greatest passing to pass into nothing His service 6. was confin'd to the Temple of Ierusalem to that only Altar there but it was but a figure for the time then present says St. Paul Heb. ix 9. and you see how the present time is past there was no way into the holiest ver 8. whilst that was standing 't was but necessary that also should pass away neque in hoc neque in illo the time was coming that they should neither worship in this nor that nor that at Gerizim nor that at Ierusalem S. Iohn iv No there should not be left so much as one stone upon another says Christ St. Mat. xxiv 2. that 's passing away indeed His service lastly was in a manner all type and shadow Heb. x. 1. Not so much as the image of things themselves And the shadows must needs away when the Day-spring begins to visit us and the Sun arises Away shadows get you behind us we see our Sun of Righteousness up and risen on us and 't is fit we should turn our backs upon our shadows and worship and adore him The Persians did so superstitiously to the Sun in Heaven we must do it devoutly to the spiritual and eternal Sun of Glory For how much are we bound to Christ to God in Christ that he has freed us from those imperfect yet costly Sacrifices those troublesom abstinences those unprofitable washings those strict severities of new Moons and Sabbaths that painful Rite of Circumcision those long Journeys to Ierusalem to worship those empty shadows and given us full perfect liberty of meats and drinks and all things else the doing whereof is no real profit and brought home his Temples and Service to our doors our happiness into our bosoms Though all those old things be pass'd away let not his goodness in passing them away ever pass out of our memories nor a day pass without praises to him for it nor the relation of it pass out of our lips without all thankfulness and humility And there will be more reason for it if we reflect now upon the course of his old providence altered towards us In the old way of his providence and dispensations with the Iews He first led them only with temporal promises fed them only with such hopes Deut. xxxviii no other to be found the whole old Bible over We must not now look for the same dealing we Afflictions are made our glory 2 Cor. xii 9. and we blessed by them St. Mat. v. 11. our hopes higher our promisses better Heb. viii 2. So let the other pass no matter He awed them secondly with temporal punishments they could not sin but they were presently punished for it sometime a Plague another while the Sword then wild Beasts and Serpents now Dearth and Famine sometimes a fire from heaven another time a gaping of the earth and swallowing all seldom but some exemplary or sudden death or some strange visitations were the method God used to bring the rest into order and obedience Such things are rare among us whom God terrifies with the threats of future judgments that we might have the longer time for our repentance and amendment his providence is now much fuller of patience and long suffering to bring us to it his anger and fierceness is passed away He comforted them thirdly by only obscure and dark Prophesies so dark that he often that spoke them did not perfectly understand them All those Prophesies are now plain to us and those shadowy expressions lightned and cleared by Christ. He opened his Disciples understandings St. Luk. xxiv 45. that they might understand them and from them we have all those former Praedictions clear as the midday Sun Those obscure things or the obscurity of those things are also passed away Fourthly The old way then was Do this and live a sad Covenant of Works which yet we were not able to perform That is done away in Christ and the Covenant of Faith come in the room Iustus ex fide to live by that an easier way for us Fifthly Gods way then with them was by Rites and Ceremonies old things which neither we nor our old fathers were able to bear if we believe St. Peter Acts xv 10. these to be sure a good providence for us that they were among the things that were done away 2 Cor. iii. 7 11. Lastly The very subject as we may say of his Providence is altered too In the days of old it was commonly none but the rich and honourable very few else that were imployed in the great services of the Law insomuch as it was a Proverb Spiritus Sanctus non requiescit super animan pauperis The holy Spirit never lights upon the poor mans soul. But now the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor are preach'd to and the poor preach too and Blessed are the poor The way of Gods dispensation is strangely changed that old