fruits thereof And these judgements God oftentimes inflicts upon those that contemne his Ordinances and often â—imes causeth a people to know the worth of them by the want of them Aggrav 2. God will not suffer his Spirit to woâ—ke in the Ordinances Or secondly if God continue his Ordinances and a people still resist the strivings of his Spirit this is another aggravation that the Lord wil not suffer his Spirit to work in the Ordinances What 's the Word without the Spirit but a dead letter The Word is the seed it is the Spirit that quickens it Now when God denieth his Spirit in an Ordinance and people hear onely a bare sound which goeth in at one ear and out of another and reap no profit and are never a whit wrought upon by an Ordinance this is a lamentable condition Enthusiasts cry up the Spirit and cry down the Word Formalists cry up the Word they keep their Church well that 's their own phrase but they regard not the workings of the Spirit This is Argumentum à bene conjunctis ad male divisa We have no warrant to leave the bright shining light of the Word and to follow a wild rambling light of our own The Spirit works by the Word and tyes us to the rule New devised lights may Levit. 10. 2 meet with the same judgement as Nadab and Abihu met withall for offering strange fire unto the Lord. Neither may we as Formalists doe rest in our comming to and hearing of Ordinances we must examine the working of Gods Spirit upon our soules When God gives quickning Ordinances let us pray for the energetical effectual working of Gods Spirit Deadnesse of Spirit saith Mr. Greenham is the grave of spiritual graces Between a lazy and a fervent performer of duties you may see the difference Greenham 2 Kings 4. 31 32 33 34. Gehazi went on in a carelesse formall manner and layd his staffe upon the child but there was neither voice nor hearing But when Elisha put his eyes upon the childs eyes and his mouth on the childs mouth the flesh of the child waxed warm O beware of slighting or resisâ—ing the â—pirit in an Ordinance lest in judgement God may give thee a bare Ordinance or resting contented with a bare outside formall service without any lively workings of the Spirit upon thine heart and that will be but as a carkasse when the soul is gone When people drive away Gods Spirit and will not regard its strivings Aggrav 3. God gives over those that resist his Spirit unto a spirit of delusion then God gives them over in judgement to a spirit of delusion 2 Thes 2. 11. For this cause God shall send them strong delusions that they shall believe a lye VVhen Ministery the Lords-day and other Sabbath-Ordinances are trampled under feet when the plain infallible rule of the Scriptures is laid aside when some flatter themselves with high swelling conceits of their own gifts upon pretence of a Light within them Dreams and Revelations then God in judgement gives them over to a spirit of delusion The Devil works upon their fancies and puffs them up with pride and their pride swels them and bursts them Beware of Pride and above all Pride of spiritual Pride Beware of itching eares after novel Doctrines Upon pretence of new truths many suck in antiquated long since exploâ—ed â—rrours And if it be an errour though I take it not so yet account it an errour of love I advise especially young beginners to beware of Scepticism high-slown curiosities in the study of divinity It 's a ground of experience Scepticism Rom. 14. 1. Quod si observassent Scholastici non totâ— spinosas salebrosas ne dicaÌ„ impiâ—s sacrilegas quaestiones in eornÌ„ libris habere mus P. Mart. Aggrav 4. God gives those over to a hard heart who resist the motions of the Spirit frequently produceth Heresie â—ereâ—e terminatesin Atheisme and my counsel is grounded upon the known rule Him that is weak in the faith receive you but not in doubtfull disputatâ—ons Would Schoolmen saith Pet. Martyr had observed this Scripture Study Fundamentals get a Body of Divinity in your heads and hearts before you venture upon Polemicals Be well provided and furnished with weapons from the Principles of Divinity before you grapple with gain-sayers A fourth and last aggravation I shall mention is this when Gods Spirit hath stroven long knockt and waited and is abused and resisted then God gives over such persons to an hard heart and a reprobate mind And an hard heart and a reprobate mind is an hell upon earth Isa 6. 9 10. Go and tell this people Hear ye indeed but understand not and see ye indeed but perceive not Make the heart of this people fat and make their ears heavy and shut their eyes lest they see with their eyes and hear with their ears and understand with their hearts and convert and be healed It 's cited by all the four Evangelists and in the Acts of the Apostles and the Epistle to the Romans by such frequent repetition of the self-same thing aggravating the greatnesse of the judgement It 's accounted the grand curse of the Gospel Joh. 9. 39. For judgement am I come into this John 9. 39. world that they which see not might see and that they which see might be made blind When men have been a long time under the sound of the Gospel and the Spirit hath moved and woed beseeching us to amend our lives and walk in an holy obedience and conformity to the will of God and yet we stand out and bid defiance to the Spirit of Grace then it is just for God to say hard heart seize upon such a one reprobate sense take hold of another let them be Sermon-proof and Judgement-proof let them remain insensible let their consciences be cauterized O whaâ— a fearfull judgement is this as the Apostle mentions But after thy hardnesse Roâ— 2. 5. and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God May these aggravations make deep impressions upon all our spirits and make us fear and tremble any more to withstand the sweet motions and whispers of the Spirit of God A second use is for Exhortation I entreat beseech exhort conjure Vse 2. For Exhortation you by all the motions of the Spirit by all the tenders of mercies patience and long-suffering of God that you would take heed of quenching resisting sadding the holy Spirit of God but cherish embrace make much of all the strivings of the Spirit of God with your soules To day the Spirit calls hear his voice to day the Spirit woes and would make a contract with your soules O now accept of him to day the Spirit invites lay aside all excuses and come It 's the Embassie that Gods Ministers are sent upon Now then we are Ambassadors for Christ as though
opinion of Religion and think any thing will serve as if any thing were good enough for God Such a slight service was done by Gehazi he went on before and layd his staffe upon the child and there was no appearance of life in the child but the Prophet Elisha layd his hand on the childs hand his mouth on the childs mouth c. and in good earnest set upon the work and the spirit of the child revived It 's the observation of a Reverend Mr. Jerem. Burroughs and precious Divine that of all spirits hee desired to be delivered from a frothy spirit it 's therefore a matter of lamentation and ought in good earnest to be bewailed to consider with what irreverence formalities and slightnesse of the spirit many set upon duty some will pray partly between sleeping and waking so drowsily that they can scarce pronounce their words aright Others will mumble over a few words of course in their beds Neither of these think of that reverence that belongs to the great God of heaven and earth and that he requires the Male the best we can offer unto him A third Impediment is a worldly spirit A heart swallowed up Imped 3. A wordly spirit with the love of the world will never give God the best such spirits wil grudge any thing for God because the world hath seized on their spirits and took up their affections Their breath words conversations even all favours of the world Now this love of the world is the root of all evill and enmity against God Demas forsook the Apostles society The young man preferred earthly treasures before heavenly where the world sits close and the heart is enamoured with the love of the world there Christs riches and his excellencies are undervalued A fourth Impediment is an unbeleeving heart Christ is not a Imped 4. An unbeleeving heart whit regarded amongst unbeleevers onely beleevers account him precious 1 Pet. 2. 7. He that knew the worth of the pearl of price and beleeved there was such vertue in it sold all to purchase it Mat. 13. 46 47. These Impediments being removed some speciall duties ought to be practised 1. Alwaies set before thine eyes the great God of heaven and Dut. 1. Set God before thine eyes earth as omnipresent pure and omnipotent who seeth knoweth and searcheth all hearts This consideration will make thee afraid to present any thing vile and refuse unto so great so holy a Lord God How thou prayest in thy closet what thy secret reserved thoughts are what thy intentions are in any duty all are naked unto that great and glorious Majesty with whom thou hast to deale 2. Labour for sincerity of heart That 's it which will carry thee Dut. 2. Labour for sincerity of heart through all brakes bryars difficulties and perplexities whatsoever It 's said Asa's heart was upright there 's a neverthelesse put in 2 Chron 15. 17. It 's this which comforted Hezekiah when the sentence of death was past against him 2 King 20. 3. It 's that which God requires even truth in the inward parts Ps 51. 6. It 's that which is the cause of rejoycing 2 Cor. 1. 12. Nathaniels character to be an Israelite indeed without guile Joh. 1. 47. The upright are they which love Christ Cant. 1. 4. And they are Gods delight Prov. 11. 20. Their Tabernacle shall flourish Prov. 14. 11. Their high way is to depart from evill Prov. 16. 17. They walk surely Prov. 10. 9. and no good thing will God withhold from them Ps 84. 11. Their end is peace Psal 37. 37. Upright walking with God will carry a man through all troubles whatsoever and in life and death will yeeld matter of abundance of consolation 3. Embrace the present season of Grace Seek ye the Lord whilst Dut. 3. Embrace the present season he may be found call ye upon him whilst he is near Isa 55. 6. Now give God your strength and marrow and lay aside all delayes Apologies and Procrastinations 4. Be much in Prayer and Supplication that what ever thou Dut. 4. Be much in Prayer dost what duty whatsoever service thou offerest unto God that he would accept thee through Jesus Christ As the Ancients held the Plough and prayed so hear and meditate on Gods Word keep the Lords Sabboth holy and pray for a blessing upon all from heaven Blesse Lord his substance Deut. 33. 11. 5. Make Religion thy work the grand design thou drivest Let Dut. 5. Make Religion thy work thy generall calling as a Christian have the preheminence of thy particular calling in the world Seek first the Kingdome of God Mat. 6. 33. The last Use is for Consolation unto those who to the utmost in Vse 5. For Consolation sincerity of heart endeavour to walk before the Lord. Thus Enoch walked with God Gen. 5. 24. Zachary and Elizabeth walked in Gods Commandments blameless Luk. 1. 6. David was a man after Gods own heart Yet the best of Gods children have their failings Jacob confest himself not worthy of the least of Gods mercyes c. David confest himself as foolish as a bruit Beast and wise Agur acknowledged that he had not the understanding of a man It 's a great cause of greif and a burthen to the spirits of Gods dearest children to consider how much they faile in duties Their dulnesse deadnesse disorder of spirit much afflicteth them What I shall further adde shall be comprised in these ensuing considerations Consid 1. Infirmities are incident to the best 1. Infirmities are incident unto the best of Christians I sleep saith the Spouse Paul complains of a body of sin and of flesh and of an antipathy between flesh and spirit 2. Gods children allow not themselves in sinne but mourn Consid 2. Gods childrē allow not themselves in sin Consid 3. Sincerity is accepted Consid 4. Where sincerity is there is an endeavour after more grace Consid 5. Others examples are not just standards Consid 6 Perseverance shall obtaine the Crown for sinne Sinne is their exceeding great grief and burthen 3. Where the heart is sincere it is accepted a willing mind is accepted 2 Cor. 8. 12. 4. Where the heart is sincere it is not contented with what it hath already attained but labours for more grace Phil. 3. 13 14. 5. Consider that others examples and attainments are not that standard for every one to measure himself by No examples but that of Jesus Christ is every way authentique Some will say on one hand Such and such goe no further and will not this serve my turne others say such goe so farre and if I cannot come near them I may justly suspect my self to be an Hypocrite Neither this nor that must determine us 6. And lastly consider that Perseverance shall obtain the Crown Rev. 2. 15. Many beginne well and fly back Of all Apostates are most hated by God But as for such who persevere in Grace and
only yet by a Synecdoche totius comprehends the whole man so that the understanding will affections and heart all must be renewed changed and regenerated The reason which judicious Mr Calvin gives is very apposite Calv. in loc to our purpose Quandoquidem mente corde alieni sumus à Dei Justitiâ Estius gives a good Note Studeto quotidianae renovationis Estius in loc mentis vestrae per mortificationem malorum affectum cupiditatum To him I l'e only adde the exposition of Oecumenius Oecumenius in loc on the place Qâ—ia homo cum quispiam est non potest non peccare ideo semper renova te ipsum inquit per poenitentiam The result of all is this that in transformation and renovation no new substance is added to the regenerate man but only new spirituall Qualities are infused into him The Faculties of heart and life are all put into a new frame I acquiesce in the Apostles exposition being instar omnium 1 Thes 5. 23. And the very God of peace sanctify you wholly and I pray God your whole spirit and soule and body be preserved blamelesse unto the coming of our Lord Jesus Christ 3. I proceed in the third place to make good the proofe of the 3. The Doctrine prooved Doctrine That every really converted person is transformed and changed in the renovation of his mind This I shall endeavour to proove by Scripture and Reason 1. For Scripture proofe the Apostles Exhortation is Eph. 4. 23. 1. Prooved by Scripture And be renewed in the spirit of your mind The same Apostle professeth 2 Cor. 4. 16. Though our outward man perish yet the inward man is renewed day by day This is the Laver of Regeneration mentioned Tit. 2. 5. It is the washing of the Ethiopian and the cleansing of the Leopards spots Of this the Apostle James speaks Jam. 4. 8. Cleanse your hands yee sinners and purify your hearts yee double minded And what their happy change is the Apostle mentions 1 Cor. 6. 11. And such were some of you But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the spirit of our God 2. Prooved confirmed by Scripture Reas 1. This change is wrought only by the Power of God 2. For fuller Proofe and Confirmation by Evidence of Reason Amongst others some Reasons may be these Especially 1. Every Converted person is changed and renewed in his mind by vertue of the power and irresistable operation of the spirit of God which bloweth where and when it listeth and when it worketh none can hinder It was Gods spirit that breathed upon those dry bones mentioned by the Prophet Ezekiel chap. 37. That had sinewes flesh and life given them So in our Regeneration it 's Gods spirit that breatheth life into us and quickeneth us Who were dead in trespasses and sinnes So saith the Apostle You hath he quickned who were dead in trespasses and sinnes And Rom. 8. 13. Eph. 1. 2. If yee live after the flesh yee shall dye but if yee through the spirit do mortify the deeds of the body yee shall live This the Apostle further expresseth 1 Cor. 6. 11. And such were some of you but yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the spirit of our God 2. The Word of God is an Instrumentall meanes to work Reas 2. The Word is an Instrumentall means of Renovation this Change It 's an immortall seed 1 Pet. 1. 18. It 's the arme of the Lord Isai 53. 1. The power of God unto Salvation Rom. 1. 16. 3. Without this Renovation and change there can be no Salvation For whoever hath Interest in Christ is a new Creature 2 Cor. 5. 17. Whoever comes to Heaven must be borne againe R. 3. Without Renovation there can be no Salvation Joh. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He must be borne from above whoever is saved hath put off the old Adam and put on the new he is cut off the old stock i. e. the old Adam and implanted in the new Adam But before I come to Application I l'e lay down a few Cautions 1. We must know that every by Nature is blind and ignorant Caut. 1. We must know that every man is blind by nature of God Eph. 4. 8. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Even the mind the noblest part is depraved with ignorance vanity unbeliefe doubtings and errours 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Col. 1. 21. And you that were sometimes alienated and enemies in your mind by wicked workes yet now hath he reconciled The state of unregeneracy Eph. 5. 8. is a state of darknesse even darknesse in the abstract Cau. 2. This work of Illumination is not attained by mans Industry 2. That this great work of Illumination the opening of the eyes is not attained by the studies and endeavours of mans industry This is the work of the great God to bring a soule from darknesse to light from the power of Satan unto God Phil. 2. 13. For it is God which worketh in you both to will and to do of his good pleasure Caut. 3. The best of believers are but sanctified and renewed in part 3. The best of Believers are but sanctified and renewed in part still there is some blindnesse some ignorance in the best This imperfection Paul himselfe although the chiefest of the Apostles acknowledgeth Phil. 3. 12. Not as though I had already attained either were already perfect but I follow after if I may apprehend that for which I also am apprehended of Christ Jesus 1 Cor. 13. 9. For we know in part and we prophecy in part These Cautions premised I proceed to particular Application of all For Application I shall fix on foure Uses Applicat 1. For Information 2. For Examination 3. For Exhortation And 4. For Consolation 1. For Information Be informed of the miserable condition Vse 1. For Information of all unconverted Persons and they are such as are not transformed in the Renovation of their mind Some there are that lye in darknesse even are darknesse it selfe as Eph. 5. 8. For yee were sometimes darknesse but now are yee light in the Lord walk as children of light These neither perceive nor receive the things of God 1 Cor. 2. 14. The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Now let none think that Ignorance will excuse them The wise man tells us without knowledge the heart is not good Others there are who
Three Decads OF SERMONS Lately Preached to the VNIVERSITY at St MARY'S Church in OXFORD BY HENRY WILKINSON D. D. Principall of Magdalen Hall Eccles 9. 10. Whatsoever thy hand findeth to do do it with thy might for there is no worke nor device nor knowledge nor wisedome in the grave whither thou goest 2 Cor. 5. 14. For the Love of Christ constraineth us ACADEMIA OXON IF SIS OXFORD Printed by H. H. for Thomas Robinson 1660. Almae Venerabili Matri ACADEMIAE OXONIENSI TRES CONCIONVM DECADES in Templo S. MARIae haud ita pridem habitarum In perennis Obsequii Gratitudinis Testimonium D. D. D. Q. L. M. Q. HENRICUS WILKINSONUS The AUTHOR'S Preface to the unprejudiced Reader BE pleased Reader with patience to take notice of and give Credence to this true though brief ensuing Information As for my part being conscious to my self of manifold Failings perhaps more then others can or will acquaint me withall I should have stood in more awe of a Press then in such a Critical Age to have exposed even the best of my Labors to publick view Had not some both eminently Godly and Judicious incouraged me much by their Approbation Amongst whom the * Dr. J. Conant Vice-Chancellor and * Dr. Edw Reynolds Dean of Christ-Church whose Judgements I highly value approved what now comes forth Likewise those several Sermons which I formerly Printed in another Language for the most part were communicated to a * Reverend and Dr. Harris President of Trinity Coll Oxon. Judicious Divine lately gone to Heaven with whom I had intimate acquaintance and always found a faithful Friend by whose Advice they were committed to the Press For Apologies and such like preliminary Discourses I purposely wave as superfluous altogether I have often thought not without great detestation of a proud vain-glorious speech of one not worth the naming Trajectum plantavit Lovanium rigavit Caesar dedit Incrementum Whereupon another made Answer Hic Deus nihil fecit I shall acknowledge Adwickium in Agro Eboracensi plantavit There I was born Oxonium rigavit There I had the greatest part of my Education Christus autem dedit Incrementum The increase and blessing of all I ascribe unto Christ alone Paul may plant and Apollo may water but God alone 1 Cor. 3. 6. giveth the encrease I have read that a Philosopher accounted it as his honor That he was a Man a Citizen and lived in the time of Socrates Much more do I account it my honor to be a Christian and born in a Land where Christ is known And through riches of Grace and Mercy to be born again And to be accounted worthy even such a worthless Instrument as I am to be a Minister of the Gospel of Jesus Christ for whose sake to spend and be spent I account it a far greater honor then to be the Emperor of the World And if the Lord be pleased to make me more Instrumental to gain souls to Christ through Mercy I have already heard of some brought in to my comfort This Mercy I shall value at a higher rate then all the Kingdoms of the World and the glory of them Neither may I pass by in silence for which I cannot be thankful enough Gods gracious dealings with me in my younger years at Glocâ—ster where Mr. John Workman Mr. John Langly the Lord blest to my soul the Ministry of a * Holy man of God and likewise the Labors of a * Worthy School-master Further The Lord in mercy afforded unto me great advantages after I was placed in Magdalen-Hall under the Government of * Dr. John wilâ—inson Principal of Magdalen Hall 43 years my Honored Uncle the vigilant Principal one as I conceive endowed with the spirit of Government where likewise I was well accommodated with a * Dr. Henry wilkinson now Cannon of Ch Ch Religious Learned and Diligent Tutor now an eminent Professor of Divinity in this University These I mention with thankfulness unto God And with Pliny I conceive it Ingenuum confiteri per quos profecâ—rim As for many of my Brethren who have more Talents entrusted to them then my self I envy not any of them but heartily wish a diligent improvement of them as remembring where much is given much is required For what through Grace is given me I am obliged to be thankful and not hide in a napkin Those Scriptures are as Frontlets before mine eyes and frequent Monitors unto me viz. Eccles 9. 10. Whatsoever thy hand findeth to doe doe it with thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest Joh. 9. 4. I must work the works of him that sent me while it is day The night cometh when no man can work And 2 Cor. 5. 14. The love of Christ constraineth us Upon these Principles I desire to manage all my undertakings and act accordingly Now in an especial manner I present these Sermons as Duty and Gratitude bindes me to the University before whom I Preach'd them I cannot conceal what my heart is so much affected with but must acknowledge with all thankfulness those signal Mercies from Heaven of late extended even to a Miracle that the Ministry and maintenance due thereunto the Universities and their Priviledges are yet secured and rescued from the malitious projects and attempts of unreasonable men who cry with a Stentorean voice against an Universitie as the children of Edom did in the day of Jerusalem Psal 137. 7. Rase rase it even to the Foundation thereof These are of John of Leydens and Wigelius his Faction lately consuted by a * Learned Dr. Arrowsmith in Orat. Aqtiweigâ—l Professor It 's sufficiently known that men of this Leaven have an evil eye against all Schools of Learning and therefore bespatter and calumniate them that they may more easily make a prey of their Revenues This was the Divelish design of Julian the Apostate to overthrow Schools of Learning and rob them of their maintenance and this was a subtle Stratagem used by him to hinder the succession of Ministers But all sober minded persons who have their eyes in their heads see and cannot but acknowledge the singular and daily use of Publick Nurseries of Learning Maugre all the Aspersions and out-crys of those false tongues set on Fire of Hell From these places of Learning have come forth a Noble Army of Martyrs viz. Cranmer Ridley Latimer Hooper Bradford Tindall Philpot c. who have resisted Popery unto Blood and sealed unto the truth of the Protestant Religion with their own Blood Our Vniversity of Oxford can produce a large Catalogue of eminent Champions for the Truth some whereof were Bradwardin Wickliffe Jewell Fox Jo Reynolds Hooker Ayry Crackenthorp Field Lake Hackwell Benefield Bolton Pemble c. Our publick Professors have been an Ornament unto that Chair and have opposed Rome Racovia Munster c. Their Names are like precious Oyntment poured forth leaving
characters This is a fundamentall an excellent and a soule-saving knowledg 1. I say this is a fundamentall knowledg The knowledg of 1. Fundamentall Christ is the summe and substance of all Divinity the scope of all the Scriptures the very pith and quintessence of all religion even that which is without controversy the great mystery of Godlinesse The Scripture is the field and Christ the pearle of price The Scripture the Box and Christ the pretious oyntment Pretiosum oppâ—balsamum in gemmeo myrhothecio Christ is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though every word in Scripture didre-echo this pretious word The Apostle sets it downe unto the life Eph. 2. 20 21. And are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the cheife corner stone in whom all the building fitly framed together groweth unto an holy temple in the Lord. 2. Excellent 2. Adde hereunto this is an excellent knowledge The Apostle though a man of incomparable gifts yet accounted all things but losse and dung in comparison of this Phil. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be they what they will honours riches in their greatest estate and confluence arts and sciences in their resplendent lustres let them be virtues which beautify the mind yet when they come in competition with Christ they passe under such a censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losse and garbidge the most vile and contemptible things in the world This knowledge must needs be amiable because it proceeds from Christ the fairest of ten thousands And lastly for the complement of all this is a soule-saving-knowledge 3. Soule saving 1 〈◊〉 2. 14. When all Philosophicall speculations puzzle non plus thy understanding and cannot administer the least auxiliaries unto thee For the naturall man perceiveth not the things that are of the spirit of God then when thou hast the spirit of discerning to see their emptinesse and impotency Christ darts a ray of supernaturall knowledge into thy soule infuseth into thee new principles a renewed nature And now thou discernest with another manner of eye for the spirituall man knoweth all things Thou must then have a better master then Aristotle to teach thee This knowledge can no where be learnt but in the schoole of Christ A man may be admired for a great Gnostick as accurate a Text-man as Buxtorfe records of the Jewes as to know every letter in the Bible and observe every point as the Masorâ—tâ—es doe yet all this while he may be a meere stranger to this soule-saving knowledge For if the Doctrinall truth of Scripture be not made an experimentall truth unto thy soule and conscience though thou mayst be reputed a great schollar yet thou art farre from being a good Christian When Christ comes into thy soule by his grace he renewes thee in the spirit of thy mind he purifies thy nature reformes thy life redeemes thee from thy vain conversation When his gracious face shines upon thee he makes his waies and saving health known unto thee as it is Psal 67. 2. Thus I have endeavoured to describe the object of this knowledg positively considered lett 's now view it as privatively and by way of Antithesis set down in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely or nothing else besides Jesus Christ Q. But doth no other knowledge passe currant Doth my Apostle use a kind of Ostracisme to banish all secular learning out of the schoole of Christ A. Doubtlesse such an interpretation stands not with the sense Calvinus in locum Aquin in locum of my Apostle Nulla mihi scientia tanti fuit ut aliud cognoscere appeterem quam Christum licet crucifixum So Calvin He esteemed no knowledg equall to the knowledge of Christ Per sapientiam verbi â—vacuatur crux Christi By eloquence of words the Crosse of Christ is made of none effect so Aquinas upon the place But these two agree with Estius and Paraeus who are no enemies unto humane learning but they much disrellished the affected eloquence of new-fangled preachers who rent the people a sunder from unity to mutiny from faith to faction and so teare the seamlesse coate of Christ They bragd of Cardans vaine glorious humour otherwise a man of wisdome who making a catalogue of renowned worthies inserted himselfe Hiâ—ronymus Cardanus in the number So these instead of preaching Christ in all humility are not ashamed to vent the frothy issues of their abortive braines rather to tickle their auditors eares then to affect their consciences Therefore to this poyson my Apostle prescribes a soveraigne antidote and that Paraeus inlocum is to preach Christ and him crucified Sola Christi cognitio sufficit ad salutem saith Paraeus The knowledg of Christ is alone sufficient unto salvation but he addes further sed cum aliis conjuncta tanto erit jucundiâ—r but mixt with other sciences will rellish some palates the better Having a spice of humane learning it may winne upon mens affections and so take the learned in their own Art Augustine going to have his eares tickled had his heart touched and got Christ to boote with the eloquence of Ambrose A Minister ought to preach in the most winning way and ought to endeavour by a pious kind of fraud not in a Popish nor Machiavilian sense to insinuate himselfe into the affections of his Auditors I ground my assertion upon the Apostle 2 Cor. 12. 16. beeing crafty I caught you with guile The preacher studied acceptable words Elegant composures and apposite expressions are commendable I know not any thing to the contrary but an Aegyptian jewel may be dedicated to the service of the sanctuary The Apostle quotes Menander Videmus non satis esse si sidem nostrae integritatis faciamus nisi â—ales deprehendantur quorii usâ— fucrimus opera Quare delectus habendus est non levis neque perfunctâ—rtus sed exquisita diligentia Calv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Dan. 2. 34. Aratus Epimenides Heathen Poets that so he might foile the Gentiles with their own weapons Chrysostome upon my Text saith The Apostle who knew greater things of art could not be ignorant of these lesser things yet he would relinquish his learning deny his parts seeme to be ignorant of his gifts that by this meanes he might gaine the people to the knowledge of Christ The Apostles Acts 4. 13. were accounted by the Counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illiterate men even Ideots as the word is commonly Englished yet these God used as instruments to confound the wisdome of the wise and to put to silence the most knowing men We read in Daniel of a stone without hands cut out of the mountaines which battered all the rest in pieces so the Gospell of Christ in its purity and simplicity without the help of humane policy or contrivances throwes down all the towring thoughts of men it levels mountaines as low as the vallies and casts
preach Christ but to preach a man's selfe in a vaine glorious affectation of eloquence Herein consists the duty of a Minister for matter to preach Christ only for manner with all humility and him crucifi'd This is the preaching when all 's done this I may terme the very Art of preaching which directly tendes to the Glory of God and the salvation of soules Admit a man be of never so meane a presence and men come to heare him possessed with a prejudicate opinion yet if he labour to divide the word aright and to speake to the conscience rather than the fancy of his Auditors O! what wonders doth the Lord worke by weake meanes As by rammes hornes the walls of Jericho were battered in peeces and by earthen pitchers the huge host of the Midianites was discomfited so by that preaching which the wittes of the times and men that applaud their own fansies accoumpt empty and foolish the Lord workes miraculously in the conversion of soules It 's the Apostles assertion For after that in the wisdome of God the world through wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believe Thus having endeavour'd to beat the corne out of the eare suffer me now to grinde it at the mill Application is the life of every sermon Let me then intreat your patience in a few words to presse what hath been said unto your practise and then I shall put a period to my discourse Marlorate out of Calvin drawes two inferences of practice Quid docendum first and then Quid discendum afterwards Christ crucified is the substance of all that we can preach or heare It 's a lesson can be never enough taught and never enough learn'd In the first place seeing this is that lesson which we all ought to teach Fathers and Brethren suffer I beseech you the word of exhortation to conferre your best endeavours to put in practice this excellent method and exquisite art of preaching Wast not this pretious lamp of the sanctuary in making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumstantials the maine imployment What 's this but to tithe mint and cummin and to neglect the weightier matters of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ther 's one most needfull Doctrine which you ought frequently to inculcate and make deep impressions upon the conscience and that 's the knowledge of Jesus Christ and him crucified I cannot sufficiently admire how sacred is the ministeriall function What a great honour is it to be imploy'd in Embasy for the King of heaven O! what fidelity is requisite in the discharge of so concerning a message You are God's sword hearers beare up that sword which he hath put into your hands The Lord hath promised to be your portion And if I invert the order of the words that they which live upon the Altar ought to serve it it 's a piece of the same truth as well as that The Lord hath so ordain'd that those which serve the Altar should live upon the Altar The readiest way I conceive to suppresse schismes and divisions is by preaching the power of godlinesse This is the way to stop the mouthes of Gainsayers when they see that selfe is not the maine Engineer nor the promoting of a man 's own particular ends and interests but the glory of God and the love of Christ constraines a man then they are put to silence and have nothing to gainsay We read how Moses in his own cause was the meekest man upon the face of the earth yet transported with zeale in the cause of God A spirit of discretion is required in a Christian least he may quickly pluck downe with the one hand what he endeavours to build up with the other Moderation is much talked of it 's a gooâ— to be desired For oft times it serves as a golden bridle to curbe a passion Calvin in Epist ad Melanct. But Calvin's caution to Melanchthâ—n is worthy of your observation Take heed saith he that moderation doe not quench thy zeale Meeknesse and silence doth good and is commendable in a man 's own cause It 's a man's glory to passe by a personall injury but when religion suffers and the cause of God lies a bleeding then to be silent argues a spirituall stupefaction as if a man were possessed with a dumbe Divell When men preach their own inventions teaching for Doctrines the traditions of men When men deride the way of holinesse casting nicknames and aspersions of Puritans Precisians and I know not what upon them that so they may render their persons and profession odious just as thy dealt with the Saints in the Primitive Church who were put into beares-skins and then worryed When men are not affrayd to exercise their wits to be witty even unto blasphemy to cast a slur or a jest upon that sacred word by which one day they shall be judged This is not to preach Christ crucifi'd but it 's to crucify him afresh and to put the Lord of glory to an open shame When men like Jehu drive furiously mistaking a passion for zeale and so oft times spoile a good cause in the carriage this is not sutable to that meeknesse that was in Christ Let not then any humour or opinion sway thee ther 's nothing so dangerous in religion as this compliance with humors and fancies and siding for selfe-interests and advantages The Spirit of God must be thy Pilot to sâ—eare thee and the word of God must be thy compasse and the glory of God ought to be in thy eye as the scope and end of all Take nothing upon trust but imitate those noble Act. 17. 11. Bereans who let nothing passe without due examination For we read that they searched the Scriptures dayly whether those things were so 2. As you have heard what we must all teach so you shall 2 Quid discen dum heare what we must all learne viz Christ crucifi'd Let me then perswade you as Jerome doth in an Epistle to Paulinus Let 's learne that knowledge on earth which will carry us unto heaven May Discamus eam teâ—ris quorum scientia perseverabit in coelis Hieronymuâ— in Epist ad Paulinum it never be verifi'd of any of us that we seek our own things and not the things of Jesus Christ and that we resemble Mercuries statue that poynt the way to others but move not one step our selves A good life is the best commentary of a good sermon and the best conâ—â—tation of a slaunder The shepherd hath discharged his duty when by his own example he leads his flock to the waters of comfort We should all labour to be spirituall builders As no noise was heard in Solomons Temple so my heart desires that there may be no differences nor jarrings to be heard among us Quirites was a forcible word with Caesar to suppresse all his souldiers mutinies and shall not the word Christiani be as prevalent with us What said Abraham to Lot Gen.
13. 18. Let there be no strife between my herdsmen and thy herdsmen for we be brethren So say I we that are sons of the same mother the Church servants of the same God heires of the same hope how should we consult the good one of another labouring to build up one another in the holy faith considering to provoke one another to love and to good workes We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 members one of another Is there a controversy betweene thee and thy brother be not wanting in thy duty to pray for him this if any thing will be the reconciler Imitate thy Saviour on the crosse who prayed for his enemies None are so bad but they deserve thy prayers and commiseration Is thy brother ignorant doe not despise him Consider who made thee to differ from thy brother and a greater mercy requires a greater measure of thankfulnesse Copy out that excellent advice of the Apostle 1 Pet. 4. 8. And above all things have fâ—rvent oharity among your selves for charity shall cover the multitude of sinnes This is to learne Christ crucifi'd when we labour to puriâ—y our selves even as he is pure when we labour to be holy as he was in 1 Jon. 3. 3. all manner of conversation when we imitate him in putting on bowells of mercy and tender compassion My brethren God hath given you greater measure of knowledge and therefore he expects from you greater improvements It was a greivous complaint of Austine in his time Surguâ—indocti rapiunt coelum nos cum doctrinis nostris detrudimur in gehennam God grant that our holy life August may be the confutation Let it never be told in Gath and publisht in the streets of Askelon I wish there were no cause that any son of Levi should prove a son of Belial and make the sacrifice of the Lord to be abhor'd God forbid that in so sacred an order as the Ministeriall Function is That there should be any profane Esaus any taunting Ishmaels and blasphemous swearers We cannot in any wise brooke Intruders into the Church wee abhorre and that deservedly their irregular motions who runne before they are sent wherefore wee should all unite our prayers and endeavours in our capacities and callings to God as one man to hinder such from ever setting footing in our Israel If any such be as I feare there are methinks the fearfull judgments of God executed upon Vzzah and Vzziah for their over-officious services and intermedling without a calling should make them feare and tremble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so unpreparedly to adventure upon sacred mysteries In the interim let us walke inoffensively and more circumspectly in our life and conversation and give no just offence neither to Jew nor Genâ—ile nor Church of Gâ—d This counsell is not unseasonable for we know not what advantage a scandalous life gives unto a common Adversary If those that should be Seers yet will be blind if the Watchmen sleep and the Shâ—pheards leave their flocks to hierlings then will some of Jeroboams Priests of the basest of the people presumptuously usurpe the Ministeriall function Take which you will a negligent Minister who performes not his duty or one that runs without a calling of his own mission and the flatteries of such like himselfe they are both abominable superfluous branches which God will pluck up and sweep away as dung out of the Church Would we then have our callings more honoured and our persons more reverenced and our Doctrine with more cheerfulnesse embraced le ts all endeavour to be more consciencious in the discharge of our duties let us not post off reformation from one to another accusing and excusing one another but let 's commune with our own hearts make diligent enquiry into our own bosomes every one saying with himselfe in Jer. 8. 6. particular what have I done The way to contract greater reverence abroad is to be more circumspect at home that as we goe beyond others in knowledg so likewise we should outstrip them in the practise of holinesse Christ in a more speciall manner hath communicated unto us the knowledg of his waies how should we strive with a pious contention which of us should bring most glory to God and advance the cause of Christ It shall be my close and prayer with Moses that God would put his Vrim and Thummim 1 Pet. 2. 9. upon his holy ones even write upon all our hearts Holynesse unto the Heb. 13. 20. 21. Lord that so we may be a Royall Generation a Holy Priesthood a peculiar people to set forth the praises of him who hath called us out of darknesse into this marvelous light I shall conclude with the Apostle Now the God of peace that brought againe from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant make you perfect in every good worke to doe his will working in you that which is well pleasing in his sight through Jesus Christ our Lord. Baruchs Hurt and Cure Set-forth from JEREM Chap 45. Vers 5. And seekest thou great things for thy selfe seek them not SERM. II. IF ever a word spoken in due season might be At St Maries Oxon. Octob. 18. 1642. compared to Apples of Gold in pictures of Silver such a one is here represented to your view being a word of comfort opportunely administred unto a man of a sorrowfull spirit And in the front of my Text is a connexive particle and drawes down the Context unto the Text. Take a review of the precedent History in this briefe relation The iniquities of Israel and Judah are full ripe and now it 's high time for the destroying Angell to thrust in his sickle and cut them downe But such are the tender bowels of our Father of mercies and God of all consolations that he gives warning before he smites It 's his accustomed method to leave no meanes unattempted for his peoples recovery and for the healing of their backslidings How often doth he draw them with the bands of a man even with cords of love What presuasive arguments what alluring Rhetorick doth he use enough to breake the Rock within thee even an heart harder then Adamant and to melt it into the love of God here behold bowels opened like the sounding of an Harpe and once more rol'd together The Lord denounceth most heavy Judgments and yet in the midst of Judgment entertaines some thoughts of free love and mercy The Lord reveales his secret intentions to his servants the Prophets He makes the prophet Jeremy of his privy counsell The Lord himselfe becomes the inditer of a dolefull writing fraught with lamâ—ntation mourning and woe Jeremy dictates from the mouth of God unto Baruch and Baruch wrote from the mouth of Jeremiah all the words of the Lord Jer. 36. 4. Forthwith they are communicated unto the King and Princes of Judah The King being no whit affected Jer. 36. 4. with these dismall
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
of activity over his cattle and much more ought they to be men of activity who are to be set over souls No industry no labor like that of the brain I should rather say that of the heart for the heart labor is the best labor of a Preacher of the Gospel There 's no resting from our labors till we come to Heaven we read of Pauls labors in weariness and painfulness in watchings often c. you read 2 Cor. 11. 27. often of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chrysâ—stâ—mâ—s Homilies Some of Calvâ—ns excellent Commentaries were read every day Let not such as hope to gain souls to indulge their ease 'T is a dangerous thing to be a lover of ease Leave off dallying and procrastinating and sall a working wrap not thy Talent in a napkin but improve it industriously to the glory of God and advantage of souls 9. He that would win souls must be a man of discretion that Charact. 9. He must be a man of discretion knows how to speak a word in due season He must have skill in this soul-trade when to give a Corrasive when a Cordial when stronger when gentler Physick must be prescribed There are Lambs as well as Sheep Babes as well as strong men broken hearted as well as hard hearted and a suitable remedy must be applyed He must speak war where God would have him and speak peace where God would have him O how faithful ought he to be in the discharge of his Function he must divide to every one their portion mercy to whom mercy and judgement to whom judgement belongs Thus was the Prophet Isaiah qualified for saith he The Lord God hath Isa 50. 4. given me the tongue of the learned that I should know how to speak a word in season to him that is weary Gregory de pastorali cura a Book Greâ— de Pastorali curâ worthy of our reading insists largely upon this particular how proud and how humble persons how merry how sad persons how angry how meek persons c. are to be admonished that so remedies may be applyed suitable to the sore This wisdom we must pray for and put it in practice throughout the whole course of our Ministry 10. and lastly He that would win souls must be a man of an Charact. 10. He must be a man of an humble spirit humble spirit Love was the first I mentioned Humility the last but not the least Love must lead the van and Humility brings up the rear and then there 's great hope of a souls conquest The Apostle exhorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye cloathed with 1 Pet. 5. 7. humility The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hensius and Pollux observes signifies vestimentum humile a mean Garment which servants wore and it was a badge of humility Let 's put on Humility as a garment this let us always wear never put it off Next to the Râ—be of Christs righteousness it 's the best garment in all the world When God gives thee parts and thou art proud of them this spiritual pride will be thy ruine But when thou hast good parts and an humble spirit thou art put in a capacity of saving thine own soul and those that hear thee For God gives grace to the humble and pours most precious liquor into empty vessels I have read a Story of one that saw in a vision many snares of the Devil spread upon earth he sat down and mourned and said within himself Who shall pass through these whereupon he heard a voice answering Humility shall pass through them Humility will pass through Caut-ropes Gins and Pit-solds which the Devil lays in the way O beware of Pride and above all pride of spiritual pride It 's that dead fly that mars many a Box of precious â—yntment It 's like that wilde gourd that spoild the pottage and caused them to cry out Est mors in olla Take notice how God blesseth the labours of many of meaner parts who are humble and watchful when as many of greater parts possest with Luciferian pride of spirit are curst in all their undertakings Thus you have heard him set forth in his proper colours and decyphered in legible Characters who of all others is likeliest to win souls Q. But what if notwithstanding a man in some good measure thus Q. qualified cannot reap the fruits of his pains nor obtain the seal of his Apostleship I Answer That must be our stay and supportation Isa 40. 4. A. Then I said I have labored in vain I have spent my strength for naught and in vain yet surely my judgement is with the Lord and my work with my God It 's said Rev. 22. 12. And behold I come quickly and my reward is with me to give to every one according as his work shall be It 's not said according to the fruit but according to the work It may be our sad affliction for which our hearts must bleed that we labor all night and catch nothing yet at the word of Christ we must let down our net Though we plough amongst rocks and sow amongs thorns yet if there be a willing minde it will be accepted God will accept the will for the deed Let us then be conscientious and constant our duty and leave the success to God And thus far for the Doctrinal part of the Text. The third and last head propounded is To draw from the premises 3. Head Application some inferences of practice which is the particular Application I promised you of which in a few words and I shall put a period to my discourse Three Inferences I shall onely draw from this Doctrine for Humiliation Exhortation and Direction 1. For Humiliation Here 's just cause of deep Humiliation that Vse 1. For Humiliation we are so little acquainted with this precious fruit specified in the Text of winning souls It was a saying Few Confessors of great men are saved which a Learned Divine renders in equivalent terms Few great Mr. Calamyes Sermon on Iosh 24. 15. mens Chaplains come to Heaven Few Ministers are skilled in this soul-saving art they that are best skill'd yet have cause enough of Humiliation I well know and shall ever acknowledge that to save a soul is the peculiar work of the great God yet Gods Messengers are accounted his mouth unto his people And the word of God is the power of God unto salvation We have a weighty duty lying upon us Ier. 15. 19. Rom. 1. 16. and we have great cause every one to be humbled to the dust that we come short of our duty And if they that labor all the day in Gods vineyard and are faithful in the work have cause to be humbled for their unprofitableness O how should they lay it to heart and sigh even to the breaking of their loyns who leave the Sheep with Mercenaries in the Wilderness whil'st themselves fare
luxuriously and live with Dives deliciously every day Peradventure they give their flock a visit at Sheep-shearing time once a year as the High Priest entred into the Temple and then with blood and indeed a Non-Resident is a soul-murderer who maintains his bravery with the price of blood Fathers and Brethren I love not to lay out my Mothers nakedness but my heart burns in love to your souls and I hope and pray that a through Reformation may go on and prosper and that under no pretence whatsoever Non-residency may be dispensed withal for the future it being Materia prâ—rsus indispâ—nsabilis For this sin the Scarlet Gowns ought to come down in the dust and wear Sack-cloth Statute Tolerations Dispensations for such and such Dignities local Statutes in Colledges dispensing for such a Lecture and for a Living under such a value all these will prove but sorry fig-leaves to cover thy nakedness Will any of these â—leas serve thy turn at the Audit of the great Judge of Heaven and Earth Will they stop the cry of blood It was said in Suetonius Quintili Vareredde lâ—giones so will it be said Steward give an account of thy Stewardship Sheep-herd give an account of thy flock Isa 56. 10. where then will dumb dogs as the Holy Ghost stiles them and Idol Shepherds appear They will wish that thâ— hills might fall upon them and the mountains cover them from the face of the Lamb. In the second place suffer I beseech you my Brethren the Vse 2. For Exhortation word of Exhortation I beseech you by the mercies of God in the bowels of Jesus Christ above all your gettings get this wisdom to gain souls In general it concerns every one to do all the offices of Heb. 10. 24. love they can and to consider one another to provâ—ke to love and to good works Let Parents do this for their Children Tutors for the in Scholars they are Pro-parents for the time Masters for their Servants one Friend one Neighbor for another Let any one indifferently learn this Art and put it into practice These Scriptures I commend to your serious considerations and continual practice one is Levit. 19. 17. Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbor and not suffer sin upon him Another is Mal. 3. 16. Then they that feared the Lord spoke often one to another and the Lord hearkned and heard it and a Book of remembrance was written before him for them that feared the Lord and thought upon his name A third is Heb. 3. 13. Exhort one another daily whilest it is called to day lest any of you be hardened through the deceitfulness of sin And in a peculiar and special manner I address my Exhortation unto my Brethren of the Ministry in the Language of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I put you in remembrance 2 Tim. 1. 16. to stir up your gifts Let not good parts be blasted or lie rusty for want of using If such yet remain here unpurged would there were none who keep their Pastoral Livings and their Founders maintenance living here at ease let the Flock sink or swim I recommend those dreadful Imprecations unto their saddest thoughts Zech. 11. 17. Woe to the Idol Shepheard that leaveth the flock the sword shall be upon his arm and upon his right eye his arm shall be clean dryed up and his right eye utterly darkned And 1 Cor. 9. 16. Wo is unto me if I Preach not the Gospel And for such as are set apart for this Calling and as yet have not a Pastoral cure a particular determination ad hic nunc know that you are Ministers of Christ ordained into the universal Church that 's my Judgement for the benefit of the Church of God in general be not idle and lazy saying No man hath hired us Begin betimes and consecrate your strength and marrow to God And if the first-fruit be holy the whole lump will be sanctiâ—ied Neighbor Villages stand in need of your charity many poor souls ready to starve cry as earnestly for spiritual bread as poor Prisoners for corporal bread And the want of a setled Ministry in several places is occasioned by a scandalous maintenance Give me leave to be importunate in my suit and press your duty farther from thâ—se moving considerations 1. Consider your high and weighty Calling what a great honour it is to be a Minister of Jesus Christ You are called Ambassadors Consid 1. The Ministers weighty calling 2 Cor. 5. 10. Matth. 5. 13. now Ambassadors must pursue the Instructions of their Commissions and your principal instruction is to beseech people to be reconciled to God You are the salt of the earth and if the salt loose its savour wherewith shall it be salted You are lights and lights must not be put under a bushel you are Stewards and Stewards must be faithful you are Laborers and Laborers may not eat the bread of idleness 2. There 's a price put into your hands you have abilities and opportunities Consid 2. A price put into the hands of Ministers health and strength and if God be pleased to give you hearts the business would be soon done and well done you have helps of Learning helps of an ingenuous Education helps of frequent Preachers dividing the Word faithfully amongst you these are as so many prizes put into your hands to get wisdom the Lord give you an heart to make a spiritual improvement of them Two places of Scripture drawing to a close I would gladly fasten upon your thoughts The one is Eccl. 9. 10. What soever thy hand find th to do do it with thy might for there is no work nor device nor knâ—wledge in the grave whither thou goest The other is John 9 4. I must work the works of him that sent me whilst it is day the night cometh when no man can work Thirdly and lastly Consider the strictness of your account at the Consid 3. From the day of accompt day of Judgement Then the Lord will say Give account of thy Stewardship Shepheard give account of thy Flock Watch-man hast thou looked to thy Watch Laborer hast thou wrought in my Vine-yard The consideration of the day of Judgement the day of visitation should awaken your spirits and put you upon a carefull provision against that day Vse 3. In the last place let me close up all with a word of direction Vse 3. â—or direction and I have done according to that little experience I have and the Lord forgive me that I have no more I 'le commend a few rules of direction to you 1. Give your selves to Divine Meditation This was Mose's practice Direct 1. To meditate 1 Tim. 4. 13. in the Mount Isaac's in the Field and a duty prescribed by Paul to Timothy Meditate upon these things Meditation is as it were the wing of the soul to carry it unto Heaven and herein a Ministers
evil entreaties and unfruitfulness of our labors Le ts not bauk our duty because we fear we shal do no good let 's put that to the venture fall a working In the morning sow thy seed and in the evening with-hold not Eccles 11. 6. thy hands for thou knowest not whether shall prosper either this or that or â— King 22. 24. whether they both be alike good We read That a certain man drew a bow at a venture and smote the king of Israel between the joynts of the harness So though Ministers shoot at a venture personating no man yet it may please God so to direct the word that it may hit the right mark Now let 's all become Merchant-Venturers The Church is the Ship tost up and down with Tempests and Storms It 's exceeding great folly to trim up our Cabbin if the Ship be a sinking Fear not this Ship will at last come to a safe Harbor here then let us venture Counsels Pains Prayers Estates Liberties Lives and all Deliverance will come to the Church of God we have received earnest already let 's tug harder at the Oar and wrestle with Prayers and Supplications as we read Isa 62. 1. v. 6 7. When deliverance comes as a Samuel of our Prayers when we apprehend it the returne of prayers O how welcome will be that deliverance To see the ship so well fraught in the returne will be our rejoycing that we have ventur'd so liberally in the stock Fourthly A Merchant must be a man of singular Patience his Prop 4. A Merchant must be a man of Patieâ—ce stock is in a ship whose voyage is to the Indies he therefore must wait patiently for the returne So must every spirituall Merchant venturer wait patiently upon God Learne hence O Christian to wait upon the God of thy salvation the Charriot wheeles of deliverance are long a coming sense failes reason is non-plus't but faith bids thee wait longer It bids thee leave off disputing and reasoning and learn to believe But when faith a little flags then hope encourageth as it did Ezrah amid'st multitudes of teares But Ezrah 10. 2 hope sayeth I have hoped long and hope dâ—forr'd makes the heart sicke then comes patience and bids thee wait and stay Gods time his time is the best time Do not Limit the holy one of Israell to times or meanes this or that instrument Eligat Oppâ—rtunitatem qui libere August dat misericordiam O be perswaded to possesse thy soule with patience Ther 's need of patience Heb 10 36. Ther 's a certaine Period or Limit of time set downe by God though unknowne to us when Deliverance shall come Thirty yeares was appointed to the impotent Cripple which time expired Christ healed him Eighteene yeares to the daughter of Abraham and then was shee healed 70. yeares to the Jewish captivity and then deliverance came Wee are to observe that ther 's a great talke amongst the houshold of Christs coming the feilds looke white to harvest the Gods of Babylon are in disgrace ther 's great powring out of the spirit and a gracious answer of prayers ther 's earnest thirsting and longing after deliverance And these are usuall Harbingers of Deliverance But to determine the punctuall time 't is above all our knowledge we can say no more then with the Psalmist We see not our signes there is no more Ps 4. 9. any Prophet neither is there amongst us that knoweth hâ—w long Le ts imitate those who through faith and patience have inherited the promises Le ts resolve come what will come to wait on God as the Church professes Is 8. 17 and Mich 7. 7. God waits to do us good let us wait for the reception of his mercy Is 30. 8 5. 5 A Merchant frequents the places of Merchandize where he may Prop. 5. A Merchant must frequents the places of merchandise heare of his factors and receive intelligence of his Merchandize He 's frequently at the Exchange or such like meeting places So doth every spirituall Merchant frequent the publike Assemblies which are as it were spirituall Exchanges Places of concourse where he may heare news from heaven and receive Intelligence for the best Emolument of his soule Wait then O Christian at these Bethesdaes wait at the Posts of wisedomes gate Lie in this way where Christ frequently comes by Omit not through Negligence any Sermon that peradventure may be a convincing a converting and a confirming word unto thee It 's a mercy promised to an afflicted people Isay 30. 20. And though the Lord give you the bread of adversity and the water of affliction yet shall not thy teachers be removed into a corner any more but thine eyes shall see thy teachers That you have publick Assemblies frequent opportunities inlarged meanes and that your eyes behold your faithfull teachers these are singular mercies vouchsafed to you your duty is to improve them to the glory of God and the best advantage of your pretious soules 6ly and lastly A Merchant must improve his estate to his best Prop 6. A Merchant must improve his estate to his best advantage Mat 25. 27. advantage He hath been at great paines cost and charges therefore hee 'l put off his commodities to his best emolument The Lord in the Parable expects his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with increase An honest gaine is commendable in the trade So a spirituall Merchant must improve all he hath his time Talents Graces Ordinances to the advantage of his pretious soule He must endeavour to gaine by various dispensations adversity as well as prosperity he must endeavour to prosit by every Sermon he heareth by every mans company with whom he converseth Hee 's skill'd in the soule thriving trade He stores up a stock of Divine graces faith love humility meeknesse c. And there with he would be adorned He stores up a stock of attributes he knowes there 's wisedom in God to counsell him mercy in God to pardon him power in God to defend him and with these he supports and stayes his spirit He stores up a stock of promises He reads and beleeves that they are pretious promises and that they are 2 Cor 11. 20. all in Christ Yea and Amen These he gathers up and applyes to his particular condition This spirituall Merchant this true beleever is the best Husband in all the world He not onely hath grace but is still a growing in more grace Hee 's a plant planted in Gods garden and therefore brings forth more fruit in his elder age Hee 's not contented with what grace he hath allready but with Paul he forgets those things which are behind and reacheth forth unto those things which are before pressing forward towards the marke for the price of the high calling of God in Christ Jesus Hee 's still on the getting hand getting more Phil 3. 13. 14. accession unto his faith love and humility adding one degree
of grace unto another till at length he attaines unto the end of his faith the salvation of his immortall soule And thus you have heard a comparison betwixt materiall and immateriaâ—l pearles between an earthly and a heavenly Merchant In the close of this point suffer I beseech you Brethren one word of exhortation and that is to perswade you to be Merchants of pearles Let me expostulate the case as the Prophet did Wherefore Is 55. 2. do yee spend money for that which is not bread and your labour for that which satissieth not Be no more Merchants for Gugawes and triffles and the vanities of the world which if you should get you could find no solidity nor satisfaction in them But let your labour be bestowed in seeking out the goodly pearls of the Gospell Negotiate for heavenly treasures which alone are solid which only are satisfactory able to inrich your soules Seeke after the Cabinet which is the Gospell and set an high estimate upon it but above all seeke after Christ who is the pearle of price in the Cabinet and having found Christ imitate the wife Merchant in the text Sell all you have to purchase this pearle of price which brings me to my second Doctrine 2 Doctrine That every spirituall Merchant venturer must sell all for the purchase of the pearle of price For unfolding of this pretious point I shall observe this Method Method 1. To illustrate the truth by Parallell examples 2. To prove it by scripture Precepts 3. To confirme it by Evidence of reason 4. And lastly To set it home upon the conscience by particular Application First To illustrate this by Examples time would faile me to inlarge 1 Illustration by Examples my selfe in so great a cloud of witnesses Review v 44. of this chapter set Abrahams example for your imitation God bids Abraham leave his country Gen 12. 1. and makes him a promise to blesse him v. 3. Abraham disputes not the command but obeyes it v. 4. And this arose from a principle of faith so the Apostle Heb 11. 8. mentions And what was the moving cause v 10. For he looked for a City which hath foundations whose builder and maker is God God was better to Abraham then kindred possessions and houses He loved his relations well but loved God better That one promise Gen 17. 7. I will be thy God and the God of thy seed was of more value to him then all the world besides Wherefore at the command of God with all readinesse he foregoes all Thus Moses left a kingdome for Christ Josephus reports that Thermuthis Pharaohs daughter Joseph Aâ—tiq had no child and therefore having found him she set her heart upon him and fained her selfe to be with child and kept Moses hid untill such time as it might be thought to be her owne Child to that end that he might inherit her fathers crowne This is doubtfull but what the Apostle delivereth is an undoubted truth Heb 11. 24 25 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he became great he refused to be called the son of Pharaohs daughter Moses who was skilled in all the learning of the Aegyptians the adopted son of Pharaohs daughter educated in a palace a man mighty in words and deedes forsooke all for Jesus Christ so the Apostles forsooke all for Christ The primitive converts sold all their possessions for the Gospels sake Math 19. 37. When the name of the Lord Jesus was magnified at Ephesus those Act 4 3. that vsed curious arts burnt th ir bookes the price amounting to 50. Thousand peeces of silver Elisha left his Oxen and followed Eliah Acts. 19. 19. Matthew left the receit of custome and followed Christ Marcus Galeacius Caracciolus of whom Calvin makes honourable mention left his Marquesdome his great Relations and all his proffers of honour for Jesus Christ It was a truly noble protestation which he vsed Cursed be he that preferres all the gold and silver in the world before one dayes communiâ—n with Jesus Christ I have read of one Hormisdays a noble Persian who would rather leave his noble Robes and weare beggars raggs then deny Jesus Christ He was degraded of all his honours and put to serve Camels and was cloth'd with raggs Once to tempt him to deny Christ they put on him silken garments He presently in scorne tore them in peeces refusing silken garments upon such base termes proposalls The Lord Cobham as the Acts and monuments record notwithstanding many v. Fox Acts Monum flattering intreaties denyed the Popes spiritualty and sayed he was the Antichrist he rather would dye then acknowledg him Christs Vicar He lost his life in that cause All those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examples to us that we should fore-go our Relations interests liberties estates even all for Jesus Christ To purchase the pearle of price we must foregoe all Now in the second place for precepts commanding read Prov 23. 2 Proof by Precept 23. Buy the truth and sell it not Now if we would buy the truth we must come up to its price If it be to loose our Ease Promotions Riches Pleasures Profits we must sell them all for the purchase of truth We are commanded by the wise man Wisedom is the principall thing therefore get wisedome and withall thy getting get understanding And Christs counsell Prov 4. 7. is above all most excellent I counsell thee to buy of me gold and aâ—oynt thy eyes with eye salve c. By eye salve we understand illumination Rom 3. 18 of the spirit by gold a pure and pretious faith by white Rayment the innocency of Christ his immaculate robes to cloath us These are not to be had for nothing they must sano sensu be bought after a manner and a price pay'd to purchase them and to the same effect tends the counsell to the rich man By our Saviour Marke 10 21. goe thy way and sell what soever thou hast and give to the Poore and thou shalt have treasure in heaven come take up the crosse and follow me I proceed to the 3. Head propounded the confirmation of the 3 Proof by Evidence of Reason poynt by evidence of Reason the Pearle of Price the Lord Jesus is of that infinite price dignity and value as all must be sold to purchase him And this I 'le make good by these ensuing Demonstrations First The pearle of price is not to be had for nothing we must Reason 1. The pearle of price is not to be had sor nothing buy it even give all that we have to purchase it Ephron would give Abraham the cave of Machpelah Gen 22. 11. But Abraham would buy it neither doth he dodge and abate any thing but gives the full price which was 400. shekells of silver currant money with the Merchant v. 16. T' is sayed Araunah gave all the sacrifices to David as a King 2 Sam 24. 23. But David would not
of Jordan If lesser afflictions cast thee down low will not greater quite overwhelme thee consider of those things in thy most serious composed thoughts The 4th Use and last is for direction The Question will be askt Use 4. For Direction 1. Direction Come to the mankets what meanes must bee used for the purchase of this pearle In the winding up of all I 'le prescribe a few principall means and forthwith conclude 1. You must come to the markets whilst they last and whilst the shops are open To day is the market and the Ministry of the Gospell shewes forth the most pretious wares Now then come here and buy Mary found Christ in the midst of the Doctors and the blind man lay in the way where Christ came by Jacobs sons must goe to Aegypt to fetch corne The five Virgins are bid to goe to them that sell Matth. 25. 9. The Minister tenders these commodities Sabboths are market daies and the publick assemblies market places sit then at the feet of your teachers come frequently to the meanes of grace This coming is accepted as a kind of price though not meritorious paid to purchase Christ Though grace be free and we cannot bring mony in our hands yet come come come t is thrice ingeminated Isay 55. 1. 2. When you are gone from hence give your selves to reading 2. Direction Give your selâ—es to Reading and Meditation meditation and conference Read and search the Scripture bring all with the Beraeans to the touchstone of the word John Husse was converted by reading the Scripture then there was no open vision But the word preached is like the breast milke most nourishing To reading adde meditation meditate of the worth of this Pearle What you read or heare labour to digest by meditation and to meditation adde conference Mal. 3. 16. so those old Disciples spake often one to anothâ—r c. 3ly Seek the face of God by prayer They that seek have a promise of finding To aske for Christ and his grace is a Petition suteable to the will of God And as king according to God's will wee have a promise of being heard Let us cry after Christ as hid treasures Lord give me this pearle or else I am undone Le ts resolve with Bernard Nunquam 1 Joh. 5. 14. discedam à te Domine sine te Le ts herein be importunate beggars take no nay no repulse resolving never to be driven away from our Fathers doore 4ly Buy the truth Prov 23. 23. Bee at any cost paines or charges for the Purchase of truth and what 's the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 14 6. I am the way the truth and the life Give all diligence to know the truths recorded in the word of God Bee unwilling to part with the smallest truth Take such a delight and love to the truth as thou wilt leave no meanes unattempted for the purchase of it Every truth is gold and the least shaving of gold is pretious One truth is more worth than a world Not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of truth shall fall to the ground Therefore thou must study the truth read pray meditate conferre and hear to attain unto the knowledge of the truth 5ly Lastly buy this pearle of price in the season and opportunity when it 's tendred Take the benefit of the present time To every thing there is a season and a time to every purpose under heaven Eccles 3. 1. Let that excellent covnsell make deep impression upon your spirits Is 55. 6. Seeke ye the Lord while he may be found c. And let Jerusalems misery be our warning peece Luk. 19. 42. If thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid frâ—m thy eyes Now is the market it yet lasts blessed be God other the opportunity Neglect not these golden seasons now tendr'd to you It 's now day fall a working whilst its day the night cometh when no man can work Joh. 9. 4. You have here a tender of the pearle of price this day you know not whether you shall live to have a second tender The Lord of heaven set home this word upon your consciences and perswade you speedily readily and cheerfully to sell all you have to purchase this Pearle of price the Lord Jesus who is of superlative value more worth then millions of worlds A Suffering Faith Discovered from Philip. 1. 29. For unto you it is given in the behalfe of Christ not onely SERM. 5. At St. Maries Oxon. Decemb. 24. 1648. to believe on him but also to suffer for his sake THe Apostle having encouraged the Philippians to contend for the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 27. prepares them for encounters with adversaries vers 28. And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God he tells them plainly what they must meet withall in the reason of the Text. The words containe three generalls A Duty An Object An Ability to performe the same 1. For the duty and that is double to believe and to suffer or Thetext divided it 's but one even a suffering faith 2. For the Object it s twice repeated but one and the same on Christ and for Christ Christ is the object of faith and for his sake we must be willing to suffer 3. Here 's the abilitie to performe both duties of believing and suffering To you it is given None can believe in Christ nor suffer for Christ except it be given from above Before I draw forth the Doctrine I will insist a while in the explanation of the words It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s gratia gratis data gratia gratum faciâ—ns Faith is no hearb that groweth in our gardens but it s a plant of our heavenly Father's plantation It s an habit infus'd by the spirit the supernaturall worke of God No morall perswasion no principle of nature no volumes of glimmering Philosophers can make discovery of this pearle Nature is as dimme-sighted as a mole in divine mysteries It s beyond the kenne of a naturall man to discerne spirituall things 1 Cor. 2. 14. But the naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned As John gave Testimonie of Christ John 3. 27. That a man can receive nothing except it be given him from above so it may be said of Faith except it be given thee from above thou canst not receive it It followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence its evident that every faith is not a suffering faith when the sonne of man comes shall he find faith on the earth A temporary verball dogmaticall or historicall faith are every where to be found like the Sycamores in the valleyes for abundance But a true saving justifying faith that
and so thou wilt be better prepared to suffer A great power must be given thee from above over thy corruptions before thou canst grapple with a suffering Violent Storms and Thunder clear the air so strong afflictions clear the heart by them we are as it were by them powred from vessel to vessel Read Jer. 48. 11. Moab hath been at ease from his youth and he hath setled on his lees and hath been emptied from vessel to vessel neither hath he gone into captivity therefore his taste remained in him and his sent is not changed Hereby the ill savour and distemper of our heart comes to be took away Every affliction doth as it were preach to us a Sermon of Mortification An unmortified man and an unsanctified heart will never suffer 4. The last preparative is still to bear in minde the sufferings of Prepar 4. Bear in minde the suffering of the Lord Jesus our Lord Jesus Consider his innocency meekness and humility often keep in minde the dying of Christ an exact pattern for our imitation Let not the Disciple expect to be above the Master The ornament of Christs Livery is persecution But I proceed to another Use which Is for direction I shall onely direct in two particular cases Vse 4. For direction Q. 1. When have we a call for suffering 1. When have we call to suffer 2. When we have a call how must we behave our selves in suffering For the first of these In this case I conceive we have a clear call 1. When we have no warrant for active obedience So the three A. 1. When we have no warrant for our active obedience Children made choice of a hot Furnace rather then they would worship Nebuchadnezzars Image Dan. 3. 21. Then these men were bound in their coats their hosen and their hats and their other garments and were cast into the midst of the fiery furnace So Daniel made choice of the Lyons Den rather then he would obey an ungodly command Dan. 6. 16. Then the King commanded and they brought Daniel and cast him into the den of lyâ—ns The rule is infallible Acts 5. 29. We must obey God rather then man The Martyrs chose rather to embrace the flames then to worship a breaden God of the Papists devising we must rather suffer the greatest punishments then wound our consciences with the least sin 2 When it comes to this Dilemma that either thou must suffer 2. When either we must suffer or Gods glory must suffer or else Gods glory must suffer then thou must determine to suffer any thing rather then Gods glory should suffer rather then Religion should lie at stake or the Gospel lie a bleeding We must have a tender care of Gods glory we must not be afraid to be good we must not be ashamed of Christ dispossess then this dumb devil that makes thee silent when Gods glory suffers If God have given thee suffering graces as faith love zeal and 3. When God hath given thee suffering Graces patience and a brave heroical spirit assure thy self they are not given in vain to be buryed in a napkin but for duty and employment If God have given thee a Martyrs courage thou must endure a Martyrs tryal When God calls thee he intends thee for a Souldier but it s to fight his battles The second Case is how we must suffer least we spoil a good duty in the miscarriage I will leave with you a few rules Q. 2. How must we suffer A. 1. We must suffer as Saints 1. In suffering be sure that you suffer as Saints and not as evil doers Matth. 5. 10 11 12. Blessed are they that are persecuted for righteousness sake for theirs is the kingdom of Heaven Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my names sake Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you And saith the Apostle 1 Pet. 2. 19 20. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully for what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God 2. Suffer prudently Matth. 10. 16. Behold I send you forth as 2. Suffer prudently sheep in the midst of wolves be ye therefore wise as serpents and harmless as doves Wisdom and innocency are joyn'd together Wisdom is a necessary ingredient in suffering When men rashly bring evils upon themselves they loose the glory of their sufferings And when men suffer and are boisterous clamoring and reviling and reproaching such and such instruments these do much discredit their suffering 3. Christians must suffer believingly Faith acts though the vision 3. Suffer believingly be dark Faith approximates a promise and amidst Euroclydons storms and tempests can say Nubecula est cito transitura 4. Suffer patiently By patience possess thy soul Heb. 10. 36. 4. Suffer patiently For ye have need of patience that after ye have done the will of God ye might receive the promise Moral men have had great patienco Do thou discover more patience that art a true Believer say with good old Ely It is the Lord let him do what seemeth him good and with David Psalm 39. 9. I was dumb I opened not my mouth because thou didst it and with Hezekiah Isa 39. 8. Good is the word of the Lord which thou hast spoken he said moreover for there shall be peace and truth in my days 5. Suffer joyfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 3. and James 1. 2. My 5. Suffer joyfully Brethren count it all joy when you fall into divers temptations The Apostle mentions this to their joy Heb. 10. 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that you have in heaven a better and an enduring substance So did the Apostles Acts 5. 41. and they departed from the presence of the councel rejoycing that they were counted worthy to suffer shame for his name 6. Suffer profitably labor to profit by the rod to get corruption 6. Suffer profitably purged out and grace wrought in Labor to suck sweetness as the Bee doth out of bitter hearbs and to eat honey out of the carcass af a Lyon A wise man will gain by every dispensation of providence The fifth and last Use in one word is for Consolation Many promises Vse 5. For Consolation are made to them and they shall get the performance of them Rom. 8. 17. And if children then heirs heirs of God and joynt heirs with Christ if so be that we suffer with him that we may be also glorified together Matth. 19. 29. And every one that hath forsaken houses or brethren or sisters or father
over me yet now having heard what God says unto me I am armed Cap-a-pee against them all Hence 1. Learn our duty to wait upon God with a quiet spirit whatever reproofs or oppositions we may meet withal from men or Devils And secondly To set an high estimate upon the word of God and stick close to it as the rule No matter what men say against thee if God be for thee And thirdly Not to follow any devised way of man but to make the Word of God the Umpire guide rule of thy life And lastly Though God speak not presently we must not be hasty but wait his time For when we wait for an answer then are we put in a capacity to receive it The Prophet waited for an Answer and an Answer he obtains ver 2. And the Lord answered and said Write the vision and make it plain upon Tables that he may run that readeth it Note how opportunely God answers the Prophet upon his watch An Angel revealed the welcome news of a Saviour to the Shepheards keeping their flocks by night And a Vision is revealed to the watching Prophet And because the Vision was principally for publick use and edification it was to be writ in legible Characters even Capital Letters that any one might read it in transitu and not stop Q. But when shall the Vision come to pass might some say When will it come Oh! it 's a long time a coming and hope deferred makes the heart sick The Caldeans may quite ruine our nation We may fall every one of us by the hand of the enemy â—efore this Vision may be accomplished Every minute is long When Oh when will the Vision be performed A. To such impatient querulous Speeches I oppose the reason or strong ground of incouragement from my Text For the Vision is yet for an appointed time c. Which words contains a Prophetical Promise incouraging and a Text divided special duty prescribed As first For the Prophetical Promise 1. You have set forth the matter of it A vision 2. The limitation thereof for an appointed time 3. The truth of it it shall not lie 4. The ingemination for the certainty it shall speak it will surely come it will not tarry 2. For the duty It 's set in opposition to hastiness of Spirit Wait for it The words need a Paraphrase Let 's review them apart Q. 1. It shall be asked What 's meant by Vision A. You know God spake at sundry times and in divers manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 1. in times past to the Fathers by the Prophets Sometimes by dreams other times by Urim and Visions sometimes vivâ voce to the Fathers of old to us by his Son voce scriptâ in his written Word so that Dreams Visions and Revelations cease which were extraordinary and onely pro tempore We are to keep close to the written Word and take heed of being wise above what is written By the Vision some understand the Administration of the Gospel of Christ and his glorious Appearances But Calvin whom I follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as any Interpreter since the Apostles times by Vision understands Admonition and Instruction to the People of God And though this may be dark it shall speak and not lie not in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 23. 19. so the 70. Not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Word of God shall fail God is the God of eternal Truth Mercenary Balaam gives this true attestation God is not a man that he should lie neither the son of man that he should repent Hath he said and shall he not do it or hath he spòken and shall he not make it good God doth not delay his people on purpose to deceive them and frustrate their expectations but to exercise their faith and patience and to prepare them for the better reception and entertainment of a mercy when it comes Q. 2. But secondly Why is it said it 's yet for an appointed time A. 1. To shew that it is in the power of God alone to prefix a time He created time and limits time and seasons according to his pleasure He sets bounds and periods to all Kingdoms Nations Languages 2. And secondly For a Caveat to us to beware of limiting God to our times and seasons 3. To stop our running not to make more haste then good speed but to wait upon God in his own way who will accomplish his Vision in his own time for his own glory Q. 3. What 's meant by waiting here A. Be silent and murmur not because the Vision seems to linger Though sence fails yet let not Faith fail It 's the nature of Faith to wait for the execution of a promise though it be long a coming Faith hath a Prophetical vertue to see a Promise a great way off and a Magnetical vertue to draw it near to it So that if the Question be moved to a Believer What wilt thou do in these cloudy days How wilt thou behave thy self amidst these dark passages of Providence His answer is I 'le hope against hope wait with Faith and Patience and adhere unto the Word of God and am resolved not to let go my confidence However works of Providence may seem cross yet I 'le depend upon the truth and faithfulness of God I will wait and believe though sense be non-pluss'd and I can see no reason why I should wait on the Lord any longer And here 's the acting of Faith indeed in a true Believer who resolves I will trust my God depend upon his Word stay upon his Promises rely upon his Attributes Though he kill me yet I will trust in him as Job resolved Q. 4. Lastly Here seems to be a contradiction though it tarry it Job 13. 15. Argumentum ad hominem creaturas non ad Deum creatorem will not tarry How can these be reconciled A. This is an Argument to Men and Creatures and not to God and Creator There 's no tarrying in God Time past present and to come are all one in him A thousand years in his sight are but as yesterday We are then to distinguish between the Decree and the Mora resertur ad sestinationem nostram Caeterum si respicimus ad Dei coâ—silium nunquam moram facit Calv. in Loc. Execution thereof The Decree tarries not nor seems to tarry But according to the execution of the Decree as it falls under our apprehensions and manifestations it may seem to stay and linger There is then no tarrying in God but there is in the Creature And though flesh and blood cannot apprehend it yet in tarrying God makes haste You have here represented what Faith can do David told Achish when he was going to Battle Thou shalt see what thy servant can doe Behold here what Faith through the strength of God can do Faith meets with many Obstructions and many Repulses yet it will fall on
again Faith meets with many delays yet it is not querulous it waits it stays at the Fathers door it will not be driven away A faithfull soul believes God upon his word God saith The Vision shall come the Believer saith I have enough I 'le here cast anchor it 's good being here The Promise is my strong hold like Sampsons Locks here my great strength lies because it will surely come it will not tarry The Decree and Counsel of God never delays God knows every minute of time and gives a quick dispatch unto his work Faith believes it though sense cannot apprehend it though as I intimated before the execution of the Decree according to particular effects and operations may seem to delay Here then is the tryal of our Faith and patience and here 's a word most seasonable to Preach and practice in these days of Jacob's troubles when the Vision or the word seems to be dark and to tarry I shall winde up all into one bottom and from the scope and substance of them lay this one intire Doctrine for the foundation of my Discourse That in troublesome times when the vision is dark and seems to tarry Doct. then in a peculiar manner we should wait upon God for the accomplishment thereof For proof hereof we have copious testimonies of Scripture I Isa 8. 17. Isa 26. 8. 18. will wait upon the Lord that hideth his face from the house of Jacob and will look for him In the way of thy Judgements O Lord have we waited on thee the desire of our soul is to thy name and to the remembrance of thee We have been with childe we have been in pain we have as it were brought forth wind we have not wrought any deliverance in the Mâ—cah 7. 7. earth Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me For the Methodical inlargement of this precious truth I shall Method propounded propound these Heads of Discourse which shall constitute my ensuing Meditations 1. To explicate the nature of waiting what it is to wait upon God 2. To illustrate the duty from the practices of the Saints in the like case 3. To demonstrate the truth of the Point from convincing rational arguments And fourthly To reduce all to point of practice by way of useful application I resume the first Head propounded to open the nature of Faith 1. What it is to wait upon God and waiting on God The inquiry is What it is to wait upon God The Answer which I shall give to this particular Inquiry shall be comprised in this description Waiting is a chearful submission of our wills to the will of God whereby the soul rests in hope exerciseth faith expects with patience and improves a diligent use of means for the obtaining of a good end This description is made of these five following Ingredients 1. It 's the Christians duty to wait chearfully Swine roar when they 1. We must wait chearfully have rings put into their noses Bulls and Bears cry out and roar when they are baited and Slaves howl when they are beaten with rods But Christians are of another temper Good children kiss the rod that beats them Not onely so saith Paul but we glory in tribulations knowing that tribulation worketh patience And saith Rom. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the trying of your faith worketh patience Likewise the Apostle mentions For ye had compassion of me in my bâ—nds and took joyfully James 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 34. theâ— spoiling of your goods knowing in your selves that ye have in heaven a better and an induring substance Murmuring repining and reviling Language must not be heard amongst Christians God loves a chearful giver and a chearful waiter too Hannah felt some spiritual illapse something coming in as an answer to her Prayers and her countenance was cheared up she was no more sad And she said Let thine hand-maid finde grace in thy sight soe the woman went her way 1 Sam. 1. 18. and did eat and her countenance was no more sad You read of the singular chearfulness of the Martyrs how they kissed the stake wellcom'd Fire and Faggot embraced the Flames What a sweet chearful frame of spirit did they discover amidst their greatest sufferings and were no whit daunted by the utmost cruelty of their Adversaries It would ravish a Christians heart to peruse the Letters of Mr. Bradford that holy Martyr then whom as I apprehend never man wrote more sweetly and manifested more chearfulness under the Rod. To rush upon trouble to be forced to sufferings and to say I will bear it because I cannot otherwise choose and to murmur and rail against such and such Instruments this is not thank-worthy But to make a vertue of necessity and to bear thy Cross chearfully to abound in inward consolations amidst outward troubles to have thine heart inlarged though thy body be Imprisoned to smile in affliction because God smiles upon thee even when he beats thee this is the glory of thy suffering And whensoever God hides his face from us and clouds his gracious countenance let us with all alacrity wait upon him and learn to bear chearfully his dealings with us A second ingredient is That it is the duty of Believers to wait submissively 2. We must wait submissively upon God It 's not enough to say I must submit I must be content but to say I will submit I will be content that argueth a submissive spirit and not the other Shall a Zeno say after he Jam didici philosophari Zeno. had suffered Ship-wrack Now I have learn'd to be a Philosopher Shall an Anaxagoras say after the news of the death of his Son Now I Scio me genuisse mortalem Anaxag 1 Sam. 3. 18. 2 Kings 20. 19. know I begat a mortal Son And shall Christians presume to contest with God and grudge against their Maker We should say with Eli It is the Lord let him do what seemeth him good with Hezekiah Then said Hezekiah unto Isaiah Good is the word of the Lord which thou hast spoken and with Job The Lord giveth and the Lord taketh away Blessed Job 1. 21. Levit. 10. 3. be the name of the Lord. Imitate Aaron Moses said unto Aaron this is it that the Lord spake saying I will be sanctified in them that come nigh me and before all the people I will be glorified and Aaron held his peace David profest I was dumb and opened not my mouth because Psal 39. 9. Amos 5. 13. thou didst it And remember the counsel of the Prophet Therefore the prudent shall keep silence in that time for it is an evil time It 's not meant that we should be tongue-tyed in the cause of God for if we speak not when Gods glory suffers it 's a sign that we have a dumb Devil within us But true Believers which judge
truly of calamities and of their causes shall in silence and with patience worship Gods Justice without any murmuring or scandal David falls not a railing at Shimei he was better instructed then to render railing for railing but he looks at a higher hand and submits So when Iliads of troubles surround thee and one cross follows upon the neck of another as one Wave of the Sea upon another Oh! do not break forth into cursing and reviling but look at the hand of God and say Lord I see thy hand I desire to know thy meaning to be instructed with Ephraim to smite upon my thigh and submit unto thy hand in every thing and I beseech thee what I understand not teach thou me and wherein I have done amiss I will do so no more Job 34. 32. 3. We must wait patiently 3. It 's the nature of Faith to wait patiently This is waiting indeed when with a quiet frame of spirit I expect the fulfilling of the Vision whether it speak good or whether it speak evil I am content my heart is of Davids temper My hâ—art is fixed O God my Psal 57. 7. heart is fixed I will sing and give praise The Husband-man waits for the Harvest so must we wait patiently for the Harvest of deliverance Delay is the sickness of the soul Patience is the cure of it Patience is the very soul and life of waiting Waiting without patience is inraged sury We must bear Gods anger patiently I will Micah 7. 9. bear the indignation of the Lord because I have sinned against him until he plead my cause and execute judgement for me He will bring me forth to the light and I shall behold his righteousness We must wait for that we see not If we saith the Apostle hope for that we see not then Rom. 8. 25. do we with patience wait for it Hence are we commanded In your patience Luke 21. 19. pâ—ssess ye your souls There 's a Philosopher that hath this expression if the Gods would grant me my desire and bid me ask what I would have I would ask of them this thing That I might have the spirit of Socrates such a composed spirit as he had It 's observed of him and of Cato likewise that they were in such a quiet composed sedate frame that they never changed their countenances upon any thing that befell them This should stir up Christians to beg of God the ornament of a meek and quiet spirit whereof the Apostle 1. Pet. 3. 4. speaks which is in the sight of God of great price Pray hard for the excellency of a quiet composed spirit Come what will if thou be armed with patience it will ward off the blow 4 It 's the duty and property of waiting Christians to exercise Faith 4. We must exercise faith upon the Divine Promises on the Divine Promises A Heathen out of a Cynical stupidity and by Moral Documents may have patience and pass by injuries but he knows not how to believe against sence he 's a stranger to Faith he discerns no excellency in a Promise he cannot live upon a word he knows not how to relie upon a Crucified Saviour and live by Faith on the Son of God But a true Christian waits believingly he lays hold upon Jesus Christ by Faith and lives upon the Divine Promises and applys them by Faith unto his particular condition Faith gives the soul a firm bottom to stand on a strong foundation to build on which is the Word of God Faith saith the Apostle is Heb. 11. 1. Psal 27. 13. the substance of things hoped for and the evidâ—nce of things not seen There are two great words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had fainted saith David unless I had beliâ—ved to see the goodness of the Lord in the land of Rom. 8. 28. the living A Believer knows that all things shall work together for good to them that love God to them who are called according to his purpose Mal. 4. 2. Such Scriptures are his strong Rock But unto you that fear my namâ— shall the Son of righteousness arise with healing in his wings and ye shall goe forth and grow up as calves of the sâ—all For a small moment Isa 54. 7. have I forsakâ—n thee but with great mercies will I gather thee A Believer Matth. 28. 20. stays himself upon a promise Loe I am with you alway even unto the end of the world He fears not the opposition of men and devils against the Ministry for he knows Christ will uphold them and vindicate their quarrel A Believer knows that the rod of the wicked shall not rest upon the back of the righteous therefore he waits till God take it off He knows that deliverance shall come to the Church that the Lord will build up Zion and appear in his glory that all the enemies shall come and worship before the Churches feet and the shaking of Nations is a harbinger to deliverance Peruse Hag. 2. 7. that great Promise I will shake all nations and the desire of all nations shall come and I will fill with glory this house saith the Lord of hosts A Believer knows that God can bring light out of darkness order out of a Chaos strike a straight line with a crooked stick make the wrath of man turn to his praise and restrain the remainder thereof By Faith Stephen saw Christ when the stones were about his ears And by Faith Job saw a Redeemer upon the Dung-hill And by Faith Moses saw him that vvas invisible amidst Reproaches and Sufferings Faith discerns a Sun-shine approaching amidst cloudyness and dismall darkness Whatever makes against a Believer in a carnal apprehension the spiritual eye of Faith seeth something to make for him So that a Believer hath double nay trebble even multiplyed hopes for single fears It 's the nature of waiting to have Hope for its companion Waiting â— We must wait and hope Lam. 3. 26. Heb. 6. 19. and Hope are conjoyned It is good that a man should both hope and quietly wait for the salvation of the Lord. Hope is the Anchor of the soul both sure and stedfast and which entereth into that within the vail When thou art tossed in the troublesome waves of the World cast anchor and let hope support and stay thy spirit Were it not for hope the heart would break in those days of confusion and misery where there are so many sad thoughts and searchings of heart for the afflictions of Joseph and divisions of Reuben yet we are not without hope Let 's apply that of Ezrah amidst all their sorrows and perplexity Shecaniah the son of Jâ—hiel one of the sons of Elam answered and said unto Ezra We have trespassed against our God Ezra 10. 2. and have taken strange wives of the people of the Land yet now there is hâ—pe in Israel concerning this thing They fall a making a Covenant and O that we would bewail the
breach of Covenant and resolve to keep that inviolable which we made in a day of distress and for which there will be a day of account we are a sinking kingdom and cry out Lord save us or else we perish Hope even holds us up by the chin We are just as the Israelites coming out of Egypt in straights and intanglements amidst Rocks When they were in Egypt O what servitude did they meet withal and cruel bondage Now they come out of Egypt they meet with difficulties the Enemy overtakes them at Pihahiroth between Migdol and the Sea over against Baal-zephon Pihahiroth was a Cave hem'd in with Rocks Migdol signifieth a Cavernac rumbus inclusae Tower Baal was their God and Zephon signifies ruri speculatus est And see what counsel is given Moses said unto the people Exod. 14. 13. fear ye not stand still and see the salvation of the Lord which he will shew to you to day For the Egyptians whom ye have seen to day ye shall see them again no more for ever We are just as Jehoshaphat was in great straits and know not what to do but his practice must be ours to fall a praying O Lord our God wilt thou not judge them for we have no might against this great company that cometh against us neither 2 Chron. 20. 12. know we what to doe but our eyes are unto thee Hold out hope and thus it will argue and plead The Lord hath delivered us from our enemies we hope he will not suffer us to destroy one another The Lord hath done us much good and wrought miraculous salvations for us we trust he will not now destroy us after he hath done us so much good Joyn Faith Hope and Patience and thou wilt then wait to good purpose Sense fails contrivances are disappointed Faith bids dispute not but believe But Faith grows weak then Hope interposeth its good to hope in God Happy is that man whose hope the Lord is Art thou a tottering ready to fall hope underprops thee Art thou ready to sink hope findes out a twig to lay hold on but hope deferred makes the heart sick Then patience steps in and argueth thus Art thou a Believer consider A Believer makes not haste Hast thou hope thou must wait for that thou seest not quiet thy spirit and vvait upon God cast thy self upon his providence stay upon his wisdom rowl thy self upon his love and vvait quietly for his salvation He that vvaits chearfully submissively and patiently with Faith and Hope is put into a ready capacity of receiving a gracious ansvver from God Thus did the people of God they waited upon a word of Promise and relyed upon God for the fulfilling of the vision and they enjoyed the accomplishment thereof which is the second Head propounded viz. the illustration of the Point from the practice and example of the Saints in former times 2. The Doctrine illustrated by examples 2. I 'le first instance in the promises made to Abraham long before they were fulfilled There were two Promises made to Abraham 1. That the Countrey which God vvould give him should flovv with Milk and Honey 2. That his Seed should be as the Stars of Heaven Here 's Gods Word but his works seem strange to run quite cross unto it This vvould appear to a carnal eye to be a very dark vision Abraham vvas commanded out of his ovvn Countrey Now the Lord said unto Gen. 12. 1. Abraham Get thee from out of thy countrey and from thy kindred and from thy fathers house unto a land that I will shew thee As soon as he came into Canaan there was a Famine he vvas ready to starve There was a famine in the land and Abram went down into Egypt to sojourn Gen. 12. 10. there for the famine was grievous in the land This Promise was not made good till the Israelites vvere seated in Canaan many hundred years after and that his Seed should be as the stars of Heaven this vvas strangely brought about against all humane apprehension as by the sequel may appear for Abraham stayed many years before he had Isaac the childe of the promise and Isaac stayed 20 years before he had a childe and God bad Abraham kill Isaac These vvorks seem directly opposite to the Word of God But vve must not lay too much vveight upon the vvorks and thwarting passages of Gods providence but depend wholly upon the word What God promised unto Abraham was fulfilled every tittle in its season So the vision was dark to the Children of Israel Joseph told them that God would surely visit them and bring them out of that Land yet they must wait the limitted time And it came to pass at the end of the Exod. 12. 41. four hundred and thirty years even the self-same day it came to pass that all the hosts of the Lord went out from the land of Egypt Hannah Rachel Rebeckah waited Gods time and Sarah waited for a childe though against the ordinary course of nature God had promised and they must vvait upon his Word Seventy years were appointed for the Babylâ—nish Captivity The Jews must vvait till the expiration then and not till then came deliverance The impotent Cripple waited 38 years at the Pool of Bethesdah then Christ came and put him into the water and healed him The daughter of Abraham waited 18 years then Christ loosned her from her infirmity The Woman waited 12 years on Physitians who had the bloody Issue and they left her uncured and poverty to boot when that time was expired Christ came and healed her Ten days tribulation were appointed to the Angel of the Church of Smyrna Three days Plague to David God in wisdom hath set certain periods of time known onely to himself all which while he will exercise the Faith and Patience of his children at the end whereof and not before he will relieve and comfort them What time God hath set for Englands deliverance is a grand secret locked up in his Cabinet And whether our eyes may see a right settlement a Peace establisht upon the basis of Truth no man can determine We can say no more then Psal 74. 9. with the Psalmist We see not our signs there is no more any Prophet neither is there among us that knoweth how long Yet let us fall upon our knees and be earnest in Prayer for Zion O that the salvation of Israel were come out of Zion When the Lord bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Let us leave off murmuring and fall a praying let 's take off from anxious cares and adde more fervency to our Prayers let 's not be so saucy as to prescribe times and seasons unto God not to limit the holy one of Israel to times or means It 's a received rule of Augustine Let him Eligal opportunitation qui dat miscricordiam Aug. who shews mercy choose his season We
the infallible rule of the word of God 4. It 's the duty of Christians to keep themselves in Gods ways within Prop. 4. Christians must keep within the compasse of their calling Luke 4. 11. the compass of their Calling We can expect a Blessing no further then we have a Calling for what we do Vzzah and Vzziah paid dear for their irregular attempts Whereupon Satan an old cunning Sophister when he tempted Christ and urged Scripture And in their hands they shall bear thee up lest at any time thou dash thy foot against a stone for he shall give his angels charge over thee to keep thee leaves out what made against him in all thy ways for there was a pair of Staires to go down To precipitate himself down from the Pinacle had been the quickest but it was a destructive way 5. We must obey God rather then man When it comes to this Dilemma either you must displease God and wound Conscience or Prop. 5. We must obey God rather then man displease a potent enemy then thy resolution must be with the Apostle rather to obey God then man When it comes to this pass thou must either choose affliction or sin thy resolution must be to choose the greatest affliction in the World rather then to wound thy Conscience with the least sin See the practice of the three Children they submitted themselves to the rage of the King and the Fiery Furnace rather then they would worship his Image And Daniel Dan. 3. 21. Dan 6. 16. was cast into the Lyons Den for not obeying the Kings Decree Some State-Polititians might have insinuated themselves into Daniell and perswaded him to remit and abate a little of his Devotions though for 30 days but sinful compliance is abominable though but for a moment Daniel prayed three times as he was wont notwitstanding all bloody Edicts against him Be then well resolved Is this thing I am commanded to do a sin or no Is it agreeable to the rule of the Word Can I do it with a good conscience Thus Catechize thy self before thou venturest upon any thing And do nothing doubtfully for what is done doubtfully is not done believingly and whatsoever is not of faith is sin 6. We may not follow a multitude to do evil For though hand Prop. 6. We may not follow a multitude to do evil Exod. 23. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. joyn in hand the wicked shall not go unpunished Multitudes power fear of men cannot be a sufficient Apology for me Mens examples are no warrant for my imitation for I am to walk by the rule of the Word not by the examples of men Pythagoras hath a saying Walk not in the rode Beasts follow the heard Non quà cundum est sed qua itur as Seneca observes Those that are Companions of Fools shall be destroyed Let us not bless our selves because we walk in beaten rodes and follow multitudes as if this was our commendation Eliah was better alone then if he had joyned with Baals Priests Luther was better alone then if he had joyned Unus homo solus totius orbis impetum sustinuit with the Popish party It 's said of Luther That he was the man alone that bore the violence of the whole world Athanasius was better alone then if he had joyned with a multitude of blasphemous Arrians And Epaminondas was better alone then if he had joyned Praestat solus sapere quam cum multis insanire Epamin Nunquam minus solus quam cum solus with multitudes of drunken Thebans The rule that he gives was It 's better to be wise alone then mad with a multitude If thou beest singular in right ways thou art not alone Never less alone then when alone for thou hast a good God a good Cause and a good Conscience and he that hath these hath the best Company 7. Christians ought to believe God upon his word All his Promises Prop. 7. We must believe God upon his Word 2 Cor. 1. 20. in Christ are Yea and Amen Not the least tittle of the Word of God shall fail The Lord would suffer none of Samuels much lesse will he suffer any of his own words to fall to the ground All the promises for the building of Zion shall be accomplished and all threatning Menaces against Babylon shall be accomplished Babylons ruine will make way for Zions raising There shall be a joyful word among the Nations Babylon is fallen Amen Allelujah Whatever promises are made for the Church shall come to pass in their appointed season The Prophet Isaiah complains There is a crying for Isa 24. 11 12. wine in the streets all joy is darkened the mirth of the land is gone In the city is left desolation and the gate is smitten with destruction But Dan. 9. 25. let 's read the Prophecy of Daniel Know therefore that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks and threescore and two weeks the street shall be built again and the wall even in troublous times In streits of times God hath promised to build his Church Hath not God said That the gates of hell shall not prevail against his Church Hath not he said to his Ministers that he is their portion he will be Matth. 28. 20. with them to the end of the world Now if God be for us who can be against us If God speak peace who can speak trouble Le ts in the eighth and last place in dark Visions and troublesome Prop. 8. We must wait pariently upon God Times wait quietly upon God Though passages of Providence are so intricate like a wheel in the middle of a wheel and our miseries are revived and the end of our trouble we may fear is like to be the beginning of another Yet let us wait upon God stand still be silent He that hurts us can heal us And a Reverend Divine said long ago of England That God would break us to pieces and then set us together Mr. Davenport again We are all a rebellious people and our provocations are many in all sorts and ranks of men even Magistracy Ministry People God is doing great things putting us into the Furnace and if from thence we come forth as Gold we shall be gainers by all our troubles Let us then in a reverential way demean our selves and wait upon God in his various dispensations And if you demand how must we wait I shall shew you in the third Use which now comes to be applyed and that 's for Direction This onely rule I shall lay down for a satisfactory Answer That Use 3. For Direction we ought to wait upoa God in the use of all good means But what are those means which are joyned with waiting They are these following 1. We must wait and pray Never more need of praying of Means 1. We must wait
but God will send it again to avenge the Jer. 6. 8. quarrel of a broken Covenant My advice from God to you is Be thou instructed O Jerusalem lest my soul depart from thee lest I make thâ—e Amos 4. 12. desolate and a land not inhabited Therefore thus will I do unto thee O Israel and because I will do thus unto thee prepare to meet thy God O Israel Gather your selves together yea gather together O nation not Zeph. 2. 1 2. 3. desired before the Decree bring forth before the day pass as the chaff before the fierce anger of the Lord come upon yoú before the day of the Lords anger come upon you Seek ye the Lord all the meek of the earth which have wrought his judgement seek righteousness seek meekness it may be ye shall be hid in the day of the Lords anger And for a close of all The last Use is a Word of comfort to a waiting use 4. For Consolation people Mercy will be the portion of a waiting believing people And when it comes it will be good measure full press'd and running over It will abundantly make amends for all thy waiting for it Oh then confirm the weak hands and strengthen the feeble knees Learn to live by Faith in dying times Whatever thou loosest whether voluntarily or compulsorily let not go thy Faith Wait patiently and silently under dark Visions at the end the Vision shall speak and not lie God is a God of Infallibility and Eternall truth and will not falsifie his promises Though it tarry and thou hast waited long yet wait a little longer it shall come and will not tarry And it will be an exceeding comfort to the Saints when after long waiting for a mercy they can say by happy experience Lo this is our God we have waited for him and he will save us This is the Lord we have waited for him we will be glad and rejoyce in his salvation Isa 25. 9. Establishment of Justice Vnfolded in an Assise Sermon Preacht at St. Mary's OXON Upon Amos 5. 15. Hate the evil and love the good and establish Judgement in the gate It may be that the Lord God of hosts will be gracious to the remnant of Joseph AS in Water face answereth face So the Text suits Serm. 7. At St. Mary's Oxon. March 1. 1649. with the solemnity of the day It is a word in due season which I am resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear or flattery to apply particularly to your consciences as a word both seasonably to be Preacht and profitably to be learnt The Lord make it as profitable to you as it is seasonable for you My Prophet Amos was one of those Prophets which we call the lesser Prophets not of less esteem for his person or matter which he Prophesied then the others but less in quantity and bulk having reduced a great deal of choice matter into a narrower compass He Prophesied before Israels transportation into Babylâ—n He was an Herdsman of Tekoah chap. 1. ver 1. furnished with a Prophetical Spirit and commissionated by God for so high an employment v. 3. He Prophesied in a time of monstrous Impieties and severe Judgements He lived in the days of Vzziah and you may read of his horrid attempt in invading the Priests Office and the Judgement written in legible Characters in his Leprous â—orehead And they withstood Vzziah the King and said unto him It pâ—rtaineth not unto 2 Chro. 26. 18 19. thee Vzziah to burn incense unto the Lord but unto the Priests the sons of Aaron that are consecrated to burn incense Goe our of the sancluary for thou hast trespassed neither shall it be for thine honor from the Lord God Then Vzziah was wroth and had a Conser in his hand to burn incense and while he was wrath with the Priests the leprosie even rose up in his forehead before the Priests in the house of the Lord from besides the incense altar Some particular impieties and reigning abominacions were 1. Idolatry 1. Idolatry Idolatry was so continually practiced as by way of Irony the Lord seems to invite them to heap up the full measure of their sins Come to Bethel and transgress at Gilgal multiply transgressions Amos 4. 4. Hoc est cumulare sâ—elera sceleribus Calv. in Loc 2. Vnmercifulness Amos 1. 9. and bring your sacrifices every morning and your tithes after three years A second sin was unmercisulness want of bowels of compassion Thus saith the Lord For three transgressions of Tyrus and for fâ—ur I will not turn away the punishment thereof because they delivered up the whole captivity to Edom and remembred not the brothâ—rly Covenant A third sin was Oppression Hear this word ye kine of Bashan that 3. Oppression Amos. 4. 1. are in the mountain of Samaria which oppress the poor which crush the needy which say to their masters Bring and let us drink And violence is another sin of the same litter Ye that put far the Amos 6. 3. evil day and cause the seat of violence to come near A fourth sin is Injustice and Bribery I couple them together like 4. Iujustice and Bribery Amos 5. 7 12. to like Ye that turn Judgement to wormwood and leave off righteousness in the earth For I know your manifold transgressions and your mighty sins They afflict the just they take a bribe and they turn aside the poor in the gate from their right A fifth sin is Luxury and Jovialty That chaunt to the sound of the Violl and invent to themselves Instruments of Musick like David 5. Luxury Amos 6. 5 6. That drinke Wine in Bowlls and anoint themselves with the chief Oyntments But they are not grieved for the affliction of Joseph A sixth is Pride Now Judgements are the unhappy issue which 6. Pride sin brings forth Each word is a Thunder-bolt Amos 9. 8 9. Behold the eyes of the Lord God are upon the sinfull kingdom and I will destroy it from off the face of the earth saving that I will not utterly destroy the house of Jacob saith the Lord For lo I will command and I will sift the house of Israel among the nations like as corn is fifted in a sieve yâ—t shall not the least grain fall upon the earth And particular Judgements are threatned suitable to their sinnes As 1. Famine I also have given you cleanness of teeth in all your 1. Amos 4. 6. cities and want of bread in all your places yet have you not returned unto me saith the Lord. There 's the punishment of Luxury 2. Mildew and Blasting I have smitten you with blasting and mildew 2. Amos 4. 9. when your gardens and your vineyards and your fig-trees and your olive-trees increased the palmer-worm devoured them yet have ye not returned unto me saith the Lord There 's another punishment of Luxury and Intemperance A third punishment is Pestilence I have sent among you the
Pestilence after the manner of Egypt your young men have I slain with the 3. Amos 4. 10. sword and have token away your horses and I have made the stink of your camps to come up unto your nâ—strils yet have ye not returned unto me saith the Lord So that the Pestilence and the Sword accompany each other And wherefore are the Sword and Pestilence sent See Levit. 26. 25. I will bring a sword upon you that shall avenge the quarrel of my Covenant and when ye are gathered together in your cities I will send the Pestilence among you and ye shall be delivered into the hand of the enemy And the Sword is a punishment of their Pride Amos 6 7. Now therefore they shall go captive with the first that go captive and the banquet of them that stretched themselves shall be removed Likewise the Sword is sent for a punishment And for Phantastical Fashions Isa 3. 25. Thy men shall fall by the sword and thy mighty in the war A fifth Judgement is Famine and this is for contempt of the Word Behold the days come saith the Lord God that I will send a famine in 5. Amos 8. 11. the Land not a famine of bread nor a thirst for water but of the hearing the word of the Lord. A sixth Judgement is the enseebling of their strength and weakning of their forces Behold I am pressed under you as a cart is pressed 6. Amos 2. 13 14. 15. that is full of sheaves therefore the flight shall perish from the swift and the strong shall not strengthen his force neither shall the mighty deliver himself neither shall he stand that handleth the bâ—w and he that is swift of foot shall not deliver himselfe neither shall hee that rideth the horse deliver himself When any abuse their strength and power God will enfeeble it This counsel is commended to our practice Jer. 9. 23. Let not the wise man glory in his wisdome neither let the mighty man glory in his might let not the rich man glory in his riches You have by what hath been sayd a tast of bitter fruites some sinnes and judgments set forth in their proper colours In Israels glass England may see her face The same evils of sinne are rise among us and in part the same evils of punishment have already befallen us and the rest hang over our heads and will fall heavie upon us unless mercy speedily interpose Now amidst varieties of wounds and sores and heavy judgments the Prophet prescribes a soveraigne remedie hee addresseth himselfe to divine exhortations and counsels One is Amos 4. 12. Therefore thus will I doe unto thee O Israel and because I will doe this unto thee prepare to meet thy God O Israel Another which begins Si vobis animus est ad Deum reverti jam abjicite omnes vestras superstitiones Calv. in Loc. Amos. 5. 4 is continued vers 5. 6 14. Thus saith the Lord seek yee mee and ye shall live But seek not Bethel nor enter into Gilgal and pass not to Beersheba for Gilgal shall surely goe into captivity and Bethel shall come to nought Seek yee the Lord and yee shall live c. Now if the question be askt wherein doth seeking of God consist A. In the former verses wee read of injustice vers 7. They turne judgment to wormewood and leave off righteousness and of bribery and cruelty v. 12. They afflict the just they take a bribe Insomuch that the prudent man is amazed and stands admiring in a stupendious reverential silence He dares not revile instruments and murmur at the Providence of God v. 3. Therefore the prudent shall keep silence in that time for it is an evill time Q. Now what 's to be done what particular remedy is to bee prescribed sutable to the disease A. My text makes discovery hereof and informes you what 's the most effectual remedy to heale a wounded Kingdome in the words of the Text. Hate the evil and love the good c. The wordes represent unto you an excellent Medicine and the singular virtue thereof The medicine is made up of three particular Ingredients Text divided 1. Hate the evill There 's the affection of hatred 2. Love the good There 's the affection of love 3. Establish judgment in the gate There 's the exercise of distributive Justice 2. For the virtue it 's soveraign effectual to appease the wrath of God to smooth his brow So it follows It may be the Lord God of hosts will be gracious to the remnant of Joseph I shall briefly open the words and draw forth one doctrine which I shall lay down for the ground-worke of my ensuing meditations Here by evill wee are to understand the evill of sinne oppression violence Idolatry pride mentioned in this prophesie and in a large acceptation under this word all manner of sin is forbidden Sinne is the greatest evill and this ought to be the object of our indignation What God hates wee ought to hate Now as God hates sin so should wee with a perfect hatred abhor hate every evil way By good is meant the right way the way of holiness and virtue Mr Calvin takes notice of the order first to hate sinne then to love that which is good and he conceives the scope of the Prophet to bee this that the Israelites should become new men and by a Syneâ—dochâ— Repentance is described in the whole worke from these two parts in hating evill and loving that which is good And because there was abundance of corruption and injustice in their gates in an especiall manner hee inculcates the execution of justice And establish judgment in the gate you have turned judgment into gall and hemlock and by your neglect of justice have provoked God to high displeasure against you Now labour to pacifie him by the impartiall execution of Justice It was the custom of Judges to keep their courts of judicature near the gates of the City so v. 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly Isai 29. 21 that make a man an offender for a word and lay a snare for him that reproveth in the gate and turne aside the just for a thing of nought Hereupon followes a strong ground of Incouragement It may bee the Lord c hee could not determine absolutely hee knew not the decree whether an irreversible sentence had passed against them See a notwithstanding mentioned after a signal Reformation 2 King 23. 25 26. And like unto him was no King before him that turned unto the Lord with all his heart with all his soule and with all his might Notwithstanding the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah because of all the provocations that Manasseh had provoked him withall But upon probable conjecturall hopes hee encourageth them God hath been very gracious to a penitent people formerly God was gracious to Manasseh
Niniveh Paul Mary-magdalen others repenting Upon these experiences an afflicted remnant may conclude that God will be gracious unto them See Joâ—l 2. 12. 13 14. Therefore now thus saith the Lord turne yee even to mee with all your heart and with fasting weeping and mourning And rent your heart and not your garments and turne unto the Lord your God for hee is gracious and mâ—rcifull slow to anger and of great kindness and râ—pâ—nteth him of the evill Who knoweth if hee will returne and repent and leave a blessing behind him even a meat offering unto the Lord your God Wee read in Scripture of the afflictions of Joseph as a proverbial spech alluding to Joseph the Patriarch who met with evill intreaties from his brethren and from Potiphars wise hee was cast into a pit bought and sold slandred cast into prison and the house of Joseph his posterity and not only his proper natural posterity but all the children of God must through many tribulations enter into the Kingdâ—me of God Act. 14. 22. That the whole house of Joseph that all the generation of men is not utterly consumed is a great mercy wee have cause to acknowledge it with thankfulness that there is a remnant yet left Now a through reformation a turning from sinne to God a hating that which is evill a loving that which is good an establishment of Justice may much prevaile with God to bee gracious to an afflicted remnant Though the number of the Church be few though Jacob bee small and Joseph bee but a remnant yet many promises are made to a remnant Isai 10. 21. The remnant shall returne even the remnant of Jacob unto the mighty God Jeremiah 15. 11. The Lord said verily it shall bee well with thy remnant verily I will cause the enemie to intreat thee well in the time of evill and in the time of affliction Ezek 6. 8 Yet will I leave a remnant that yee may have some that shall escape the sword among the Nations when yee shall bee scattered through the countries Eph 3. 12 13. I will also leave in the midst of thee an afflicted and poore people and they shall trust in the name of the Lord. The remnant of Israel shall not doe iniquitie nor speak lies nâ—ither shall a deceitfull tongue bee found in thâ—ir mouth for they shall feed and lay downe and none shall make thâ—m afraid Rom. 9. 27. Though the number of the children of Israel bee as the sand of the sea a remnant shall be saved And for the remnant we must pray Isay 37. 4. It may be the Lord thy God will heare the words of Rabshakeh whom the King of Assyriah his master hath sent to reproach the living God and will râ—prove the words which the Lord thy God hath heard wherefore lift up thy prayer for the remnant that is left Jer. 31. 7. For thus saith the Lord sing with gladnesse for Jacob and shout among the chiefe of the Nations publish yee praise ye and say O Lord save thy people the remnant of Israel So then you may plainly discerne the summe and substance of these words That which they drive at is to ingage people to a through reformation as the only means to pacifie an incensed God Iudgments fall round about us thick and threefold many have been numbred out to the sword many to famine and pestilence Let the remnant lay these things to heart Let them humble themselves turne from the evill of their doings cease to doe evill learne to doe well execute judgment and Justice and it may be God may turne againe and repent and be gracious to the remnant of the house of Joseph The words thus divided and opened commend these principall Doctrine 1 Doctrines to your serious Practicall Observation That sinne alone ought to be the Object of our hatred and indignation So saith the Psalmist Ye that love the Lord hate evill Psal 97. 10. And the feare of God consists in hating of evill The feare of the Lord is to hate evill Prov. 8. 13. pride and arrogancie and the evill way and the froward mouth do I hate You have a short Catalogue of what things God hates in Prov. 6. 16. These six things doth the Lord hate yea seven things are an abomination to him a proud looke a lying tongue and hands that shed innocent blood a heart that deviseth wicked imaginations feet that be swift in running to mischiefe a false witnesse that speaketh lies and him that soweth discord among brethren Nay further whatsoever is sinfull God hates and where God hates we should hate 2. That which is good ought only to be the object of our love It 's a Doctrine 2 character of the wicked Amos 3. 2. to hate the good and love the evill Holinesse hath Gods Image stamped upon it and we must love God's Image where ever we find it God requires publick establishment of Justice in a Kingdome It 's said in the gates where people went in and out There ministers of Iustice Doctrine 3 sate and the eyes of the whole land were upon them and in an especiall manner the eyes of God Iustice must not be dispensed in a scantling measure here and there a drop but judgmâ—nt must run down as waters and righteousnesse as a mighty streame Amos 5. 24. 4. In that there is such a connexion between these words hate Doct. 4 Deut. 5. 17 18 19. the evill and doe good and establish judgment hence observe In religious duties there is a sacred concatenation and harmonie It 's observed that all the commands of the Decalogue are copulative Thou shalt not kill neither shalt thou commit adulterie neither shalt thou stealâ— neither shalt thou beare false witnesse c. The same God that ingageth us to the obedience of one Command doth not dispense with us or give any exception for any other 5. The people of God his Josephs may be reduced to a very small remnant So they were in the Babilonish captivitie but 7000 that had Doct. 5 not bowed their knees to Baal and whether all these were upright hearted is doubtfull The primitive Christians in times of persecution were but a handfull a despised remnant in the eyes of the world And in the Arke which was a type of Christ there were but eight persons and Cham was one of them In Christ's own familie but twelve and one of them a Judas 6. Observe That the reformation of a people in hating evill and Doct. 6 loving good may prevaile with God to extend mercy and compassion towards them It shall suffice only to have named these unto you It concernes mee to fix upon the establishment of judgment which the Text specially points at and the aspect of a Venerable Iudicature in presence puts me in mind of that point of Doctrine which is genuine from the text and most seasonable to the Auditorie Thus I propound it to you Doctrine That the faithfull execution of Justice in a land is a probable
shee highly deserved it as being one of the worst of Haereticks An ingenuous spirit relents with teares Ille dolet quâ—ties cogitur esse ferox Iudgment must bee given with abundance of humanitie and commiseration And now Right Honorable and the rest beloved in the Lord Iesus give me leave for a close of the whole to apply all in a word of exhortation Let mee divide to every one his portion You that sit in Iudgment remember the text Establish judgment Vse for exhortation c. Consider your Authority in what an eminent place you are set lay out your dignity to doe God and your Countrey good service You are a Beacon set upon a Hill the whole country gazeth upon you There are many eyes upon you and if you swerve from the rule of Iustice the people will serve you as the Levite served his Concubine they will quarter your faults and send them up and down the Kingdome with a was it ever thus I commend Jehoshaphats counsell to your serious consideration 2 Chron 19. 6. 7. Hee said to the Judges Take heed what you doe for yee judge not for man but for the Lord who is with you in the judgment wherefore let the feare of the Lord bee upon you take heed and doe it for there is no Iniquity with the Lord our God nor respect of persons nor taking of gifts You are summoned and have a charge given you by the spirit of God Psal 2 10. Bee wise now therefore yee Kinges and bee instructed yee Judges of the earth You have the name Elohim Psal 82. 6. I have said yee are Gods and all of you are children of the most high Doe you as God would doe Hee would relieve the oppressed acquit the innocent condemne the nocent stand for the poore man in a righteous cause Hee would have Achans Zimriâ—s Cosbies Blasphemers Murderers Idolaters Adulterers punished Remember I humbly entreat you that Iustice is God's Legacy and you are Executours and Administratours thereof be carefull to have the will of God performed I beseech your patience in a few humble requests which I shall make unto you before I conclude I intreat you for poore Prisoners for their soules and bodies For To the Judges their soules that they may have some to teach them the Knowledge of God And for their bodies that they may not bee starved in prison lye in a pit wherein is no water Prisons are oft times Nurseries of all wickedness and that which is a place of restraint is imployed in all manner of licentious outrage so that none are more vile and wicked than Iaylours and their Prisoners 2. I intreat you to incourage the faithfull ministry of the Kingdome As for Baals or Bacchus Priests that make God's sacrifice to be abhorred I wish an Ostracisme to them a tumbling out of their places if they evidence not signall Repentance I plead only for men pious orthodox learned help them to bread help them to bookes If the nurse bee starved the child will bee starved Help them to encounter with the mighty who refuse to pay them their dues because they dare not give the Sacrament to them that are Scandalous when as many times such as they refuse are fitter to go a grazing with Nebucadnezzar amongst the beasts of the field Because some Conscientious ministers have refused to give the Sacrament to drunkards swearers and adulterers some have detained their maintenance from them 3. I have a word to speake in behalfe of this University I speak to a Person of learning my argument is maintaine that my Lord which maintaines you Wee desire no Prelaticall Pompe or domination but only our just rights and priviledges that Religion and learning may be countenanced by your Authority 4. I have a word to speak for the Town I beseech you subdue the Ale-houses the Nurseries of the Divell Ther 's a good expedient and a pious worke begun very lately a work-house and some poore are set to worke in it I humbly crave your incouragement and counsell that it may not be crusht in the Bud nor sinke for want of your assistance And you the honourable Bench the Iustices of the County I beseech To the â—onoâ—â—ble bench you to lay forth all your Interests to promote the Kingdome of Iesus Christ Labour to bee as so many instrumentall Saviours for your Countrey punish swearing and blasphemies There is an Act in the beginning of Q. Eliz that such as maintained Heresies condemned by the foure Generall Counsels should be burnt to ashes You have a late Ordinance of Parliament for your warrant nay rather the Ordinance of God Levit. 24. 16. Hee that blasphemeth the name of the Lord hâ—e shall surely bee put to death and all the congregation shall certainly stone him as well the stranger as hee that is borne in the land when hee blasphemeth the name of the Lord shall bee put to death Try your skill and put forth your skill to subdue the lewd Ale-houses Mr Bolton said in an Assise sermon that it was easier to take Dunkirke than put down an Ale-house Dunkirke was not long since taken would the Ale-houses were put downe You must seare these Hydras else new heads will spring up Give not any just cause to any to complaine that the Justice sweares himselfe and will not punish swearing that the Justice is a good fellow himselfe and will not punish drunkenness I hope better things of you Purge your families keep no swearers drunkards adulterers sabath-breakers within your roofe Give them not harbour for secular Interest but resolve that if they will not serve God let them not serve you according to Joshuas practice chap. 24. 15. If it seeme evill unto you to serve the Lord chuse you this day whom you will serve whether the God's which your fathers served that were on the other side of the flood or the Gods of the Amorites in whose land yee dwell but as for mee and my house wee will serve the Lord. Set the 101 Ps as a just standard rule to go by TheMaxime of Constantius was He cannot be faithfull unto mee that is unfaithfull unto God Remember the National Covenant taken in a day of distress for which there will bee a day of account to goe before each other in a reall example of reformation That Covenant is not an Almanack out of date but obligeth us as the Tenour runs all the dayes of our life You the learned Lawyers I have a word to say to you To the Lawyers Doe not patronize unrighteous causes Set not your tongues to sale to bolster a bad cause See Isai 5. 20. Woe unto them that call evill good and good evill and put darkness for light and light for darkness that put bitter for sweet and sweet for bitter Doe not wire-draw Clients suites Doe not snarle and intangle a cause with needless perplexities to tire out the poore Client with tedious attendances Take heed likewise of base mercenarie silence
Fountaine is opened and men apprehend their thirst they will hasten to the waters 4. The fountaine is opened because God sends messengers to 4. God sends Messengers to invite invite and guides to direct to it The ministers Embassâ—e is to invite men and women to come unto this Fountaine to perswade them to reconciliation 2 Cor. 5. 20. Now then wee are Embassadours for Christ as though God did beseech you by us wee pray you in Christs stead to bee reconciled unto God It 's our maine business to beseech and intreat men to take Christ and to come unto this fountaine 5. Now is the day of grace the opportunity season offered from 5. Now is the day of grace God a price put into our hands Now Christ tenders himselfe and his benefits Now the counsel is a word in due season Isai 55. 6 7. Seek yee the Lord while hee may bee found and call upon him while hee is near Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and hee will have mercy 6. The Lord opens to us upon him and to our God for hee will abundantly pardon 6. The Lord himselfe now opens to us and this is evident because hee knocks for us to open to him Rev. 3. 20. Behold I stand 6. The Lord opens to us at the dore and knock if any man heare my voice and open the dore I will come in unto him and I will sup with him and he with mee And the Lord affords us severall Hammers to knock at his dore withall viz. especially 4. Hammers God useth to knock withall 1. The Hammer of his word Every sermon you heare is a 1. Hammer of the word knocking at the doâ—res of your hearts God makes use of his Messengers as his mouth Jer. 15. 19. Thou shalt stand before mee and if thou take forth the precious from the vile thou shalt bee as my mouth However the Ministers of God be despised and evill intreated Christ accounts the affronts offered to them equall to those hee met withall immediately offered unto himselfe Luk 10. 10. But into whatsoever City you enter and they receive you not goe out into the streets of the same and say even the very dust of your City that cleaveth on us wee shak off against you By the sermons you heare God knocks at your hearts Ezek. 25. and Ezek. 33. 30 31 32 33. They speak each one to another saying Come and heare what is the word that commeth forth from the Lord they sit before thee as my people and heare thy wordes but will not doe them 2. The hammer of his spirit The spirit breatheth upon the waters 2. Hammer of the spirit How many strivinges waitings whispers of the spirit are there to draw us unto God Wee are exhorted not to quench the spirit nor grieve the spirit The Lord will once say as Gen. 6. 3. My spirit shall not alwayes strive with man 3. The Hammer of mercies God knocks at our hearts by mercies peace prosperity Ther 's a prevalent exhortation Rom. 12. 1. 3. Hammer of mercies I beseech you brethren by the mercies of God that yee present your bodies a living sacrifice holy acceptable unto God which is your reasonable service To us he speakes by mercies Wee are brands pluckt out of the burning and have our lives for a prey 'T is mercy wee enjoy peace in our Borders wee are free as yet from the Plague Famine and the sword wee enjoy the peace of the Gospell and the Gospel of peace 4. God knockes sometimes by the Hammers of judgment sometimes 4. The Hammer of Judgments by the Sword Plague and other Calamities though at present we are free our duty is Jer. 6. 8. Bee thou instructed O Jerusalem lest my soule depart from thee lest I make thee desolate and a land not inhabited Wee should learne righteousness at all times especially when judgments are amongst us Isai 26. 9. With my soule have I desired thee in the night yea with my spirit within mee will I seâ—k thee earely for when thy judgments are in the earth the inhabitants of the world will learne righteousness Micah 6. 9. Heare yee thâ— rod who hath appointed it It appeares farther that the fountaine is opened because God God affords the right key One false key is Free-will hath afforded us the right keys to open it There are three false keyes and foure true keyes The first false Key is free-will O saith the sinner I le repent hereafter I shall have time enough But is repentance in thy power Velle naturae malè velle corruptae naturae bâ—ne velle gratiae Phil. 2. 13. For it is God who worketh in you both to will and to doe of his own good pleasure Jam. 1. 18. Of his own will begat he us with the word of truth that wee should bee a kind of first fruites of his Creatures Free-will is an Aegyptian reed it will deceive us Jer. 10. 23. O Lord I know that the way of man is not in himselfe it is not in man that walkâ—th to direct his steps Samsâ—ns case is very observable Judg. 16. 20. And shee said the Philistines be upon thee Samson and hee awoke out of sleep and said I will goe out as at other times before and shake my selfe and he wist not that the Lord was departed from him Man can undoe himselfe and marre himselfe but cannot save himselfe Hos 13. 9. O Israel thou hast destroyed thy selfe but in me is thy help 2. A second false key is universal grace and redemption Christ died A 2d false key is universal Redemption for all say some tasted death for every man for Cain and Judas as well as David and Paul many plead and think by this key to open the Fountaine but it 's a false key and will not unlock the fountain Dore. The latter part of the Text which they urge expounds the former they urge Joh. 316. God so loved the world that hee gave his only begotten-Son that whosoever believeth in him should not perish but have life everlasting And that in 2 Cor. 5. 15. And that hee died for all But what followeth that they which live should not hâ—nceforth live unto themselves but unto him who died for them and rose againe They urge likewise Heb. 2. 9. But wee see Jesus who was made a little lower than the Angels for the suffering of death crowned with glory and honour that hee by the grace of God should tast death for every man The grace and free love of God moved him to bestow this transcendent benefit on his people only not for the whole world Rom. 5. 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life Here is hended the universality of Christ's body Adam was a common
but when they are got up into the Air. When Gods children are out of their course of duties when they are in Meseck and have their habitation in the Tents of Kedar their spirits are dumpish But when their hearts are set in a right frame when they are exercising holy Duties amongst the society of Saints then are their hearts chearful then are their spirits revived then are they merry indeed 4. Thou complainest of Gods peoples sadness maybe it 's thy company that makes them so They hear thee Swear see thee Drunk O Consid 4. Bad company cause Gods peoples sadness how this troubles them It so troubles the children of God to see any dishonor offered to God as they cannot be merry Psal 119. 136. Rivers of waters run down mine eyes because they keep not thy law But let them come amongst Believers and joyn with them in religious Exercises their wonted joy comes to them again Then their joy is above the joy of Harvest and the dividing of the spoil with the mighty 5. It is not Religion that makes Gods children sad but because Consid 5. Gods people are sad because they are no better they are no more religious They grieve that they can grieve no more They are sorry that they are no more sorry for their sinns They finde many failings they want former Love-tokens and feelings then they mourn and cry out Restore to me the joy of thy salvation They want Gods gracious countenance wherefore they cry out Psal 4. 6. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us 6. This Joy is secret an inward thing which strangers shall not Consid 6. Joy is a secret inward thing intermeddle withal A worldly man cannot judge of this Joy Rev. 2. 17. To him that overcometh will I give to eat of the hidden Manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it The joy of the godly is not in outward flashes nor is it to be measur'd by outward aspect This is a hidden thing which so ravisheth their hearts as they cannot utter it Saul could not be merry without a Musitian nor Ahab without Naboth's Vineyard nor Gardiner that bloody Persecutor till he had receiv'd the news of the Martyrs death A godly Mans v Fox Acts and Monum in Q. Mary's Raign joy proceeds from no outward principle A covetous man joys and takes pleasure in his Barns heap'd with Corn and Coffers cramm'd with Gold A voluptuous man joys in Cards Dice Hauks Hounds A Drunkard in his Cups An ambitious man in his Titles Pedegree Preferments But a godly man can rejoyce and be merry without all these His joy ariseth from another principle even the reconciled countenance of God in Jesus Christ Now these Objections being remov'd and my passage thus cleared I come in the second place to prove the truth of the Doctrine 2. The Doctrine proved by particular instances by particular instances And I shall instance in particular Scriptures which give testimony to this truth then in particular persons who by their own experience subscribe to the truth of it And lastly I shall survey the particular ways of godliness and discover the pleasantness of them all and so from an Induction of Particulars sufficiently numbred I shall collect this universal Conclusion That all the ways of godliness are ways of pleasantness 1. For Scripture Testimony meer Quotations would fill a Sermon 1. By Scripture Testimony But I shall gather sparingly from the heap Prov. 22. 17. Bow down thine ear and hear the words of the wise and apply thine heart unto my knowledge for it is a pleasant thing if thou keep them within thee If Pleasure consists in Honors then Wisdom affords it abundantly Prov. 4. 7 8 9. Wisdom is the principal thing therefore get wisdom and with all thy getting get understanding She shall give to thine head an ornament of grace a crown of glory shall she deliver to thee Exalt her and she shall promote thee she shall bring thee to honor when thou dost embrace her Prov. 8. 15 16 17 18 and 31. By me Kings reign and Princes decree Justice By me Princes rule and Nobles even all the Judges of the earth I love them that love me and they that seek me early shall finde me riches and honor are with me yea durable riches and righteousness If Life be a pleasure it 's to be found in Wisdom verse 35. For whoso findeth me findeth life and shall obtain favor of the Lord. If there be pleasure in Singing and Rejoycing it 's promised to the people of God Isa 51. 11 12. Therefore the redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be upon their head they shall obtain gladnâ—ss and joy and sorrow and mourning shall flee away I even I am he that comforteth you who art thou that thou shouldst be afraid of a man that shall die and of the son of man which shall be made as grass I 'le instance in particular Persons who by experience confesse the ways of godliness ways of pleasantness They call the Sabbath a delight Isa 58. 13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight not doing thine own ways nor finding thine own pleasure nor speaking thine own words then shalt thou delight thy self in the Lord. Nehemiah accounts the joy of the Lord their strength Neh. 8. 10. Then he said unto them Go your way eat the fat and drink the sweet and sena portions unto them for whom nothing is prepared for this day is holy unto our Lord neither be ye sorry for the joy of the Lord is your strength So Habakkuk cap. 3. 17 18. Although the fig-tree shall not blâ—ssom neither shall fruit be in the vines the labor of the Olive shall fail and the fields shall yield no meat the Flock shall be cut off from the fâ—ld and there shall be no Herd in the stalls yet I will rejoyce in the Lord and will joy in the God of my salvation So David danced before the Ark with all his might He makes it the Character of a blessed Man Psal 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night And his counsel is Psal 37. 4. Delight thy self also in the Lord and he shall give thâ—e the desires of thine heart And his own practice is Psal 40. 8. I delight to do thy will O God yea thy law is within my heart Psal 94. 19. In the multitude of my thoughts within me thy comforts delight my soul Psal 119. 16. I will delight my self in thy statutes I will not forget thy word ver 35. Make me to go in the path of thy commandments for therein do I
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.
1. 3. Because of the savour of thy good oyntments thy name is as oyntment poured forth therefore do the virgins love thee Cant. 4. 13 14. Thy plants are an orchard of pomgranates with pleasant fruits camphire with spikenard Spikâ—nard and saffron calamus and cynamon with all trees of frankincense myrrhe aloes with all the chief spices As for instance Faith is a sweet pleasant Grace it s our life nothing sweeter then life Hab. 2. 4. The just shall live by faith So Hope is sweet pleasant Pro. 10. 28. The hope of the righteous shall be gladness but the expectation of the wicked shall perish Then patience is sweet for it sweetens all hardships and bears all crosses It makes a vertue of necessity Heb. 10. 36. For ye have need of patience that after ye have done the will of God ye might receive the promise Likewise Love is pleasant for it by a Divine Alchimy turns the basest Metals into gold Cant. 8. 6 7. Set me as a seal upon thine heart and as a seal upon thine arm for love is strong as death Many waters cannot quench love neither can the floods drown it Another delightful Grace is Meekness A meek spirit is chearful and reviv'd amidst storms of persecution And so is Humility Passionate and Proud men take no joy in any thing they are of Haman's humor But meek humble self-denying spirits are full of joy and tranquility when the minde is quieted and setled whatever makes against it there 's something to make for it something coming in to support the soul and carry it on chearfully There 's the exercise of no Grace but it 's joyous and delightsom to Gods children Faith Hope Patience Love Meekness Humility are the delight of Gods children 4. Lastly There 's much delight and joy in obedience to Gods 4. There 's much delight and joy in obedience to Gods commandments commandments O how love I thy law Thy law is my delight said David All the Duties of obedience are pleasant to Gods children When the Spouse is once drawn she will be a running Cant. 1. 4. Draw me and I will run after thee So David Psal 119. 32 77. I will run the ways of thy commandments when thou shalt enlarge my heart It was Pauls delight in the place above mention'd and it was Davids rejoycing Psal 119. 14 15 16. I have rejoyced in the ways of thy testimonies as much as in all riches I will delight my self in thy statutes and not forget thy word Obedience to the commandments is easie to Gods children They do it with as much delight as David danced before the Ark. But profane persons do duties as Phaltiel followed Micâ—l 'T is said 1 John 5. 3. This is the love of God that we keep his commandments and his commandments are not grievous 'T is easie with Gods children to forbear Swearing they covenant with their tongues It 's easie to forbear Whoredom they covenant with their eyes It 's easie to keep the Sabbath for they call it a delight It 's easie to hear the word and tarry it out patiently for it is a joy unto them Matth. 11. 28 29 30. Come unto me all ye that are weary and heavy laden and I will give you rest Take my yoke upon you and learn of me for I am lowly and meek For my yoke is easie and my burthen is light Do not therefore discourage any from the ways of Religion as the Spies did from entring into Canaan You can subscribe to this by experience you can do much more work when your spirits are chearful when you do your business willingly A chearful minde will facilitate the weightiest enterprize Many use Recreations to refresh their spirits And Recreation may not be us'd otherwise then as a File to Devotion Now the practice of holy Duties is the godly mans recreation It was Christs meat and drink to do his Fathers work and so it is of the godly Therefore they Pray Read Hear Meditate and live chearfully Their souls are delighted and quieted in the performance of duty Carry home this truth with you that there 's more real sollid joy in the ways of Religion then all the delightful ways in the Universe And Oh! that this might stir your affections to be in love with the ways of godliness I now come to the confirmation of the Point by some evident Demonstrations 1. Whatever pleasure men finde in the world is much more to Demonst 1. No pleasure in the world like to the pleasure of godliness be found in the ways of godliness Prov. 3. 14 15. For the merchandise of it is better then the merchandise of silver and the gain thereof then fine gold She is more precious then rubies and all the things thou canst desire are not to be compared unto her Prov. 8. 14 15. Counsel is mine and sound wisdom I am understanding I have strength By me Kings reign and Princes decree justice I shall instance in all the senses The eye takes delight in beautifull Objects It 's a pleasant thing to behold the Sun the Light is pleasant but no such beauty as in the ways of God Solomon speaks much of the Ruby and compares Wisdom to it for its resplendent Lustre Could the beauty of godliness be seen with these eyes they would be dazled Excellens sensibile corrumpit si sensuÌ„ The eye of man hath seen stately Buildings rich Treasures precious Commodities but the eye of Faith in a Believer seeth the holy Trinity the Throne of God In comparison whereof the bravest sights in the World are nothing even less then nothing 2. The eare is delighted with melodious musicke Men love to heare a skillfull Musitian But in a transcendent manner the eares of the godly are delighted with hearing the word the strong cryes and prayers of God's people the singing of Psalmes Psal 89. 15. Blessed is the people that know the joyfull sound they shall walk O Lord in the light of thy countenance Some antient Philosophers phansied musick in the Orbes and Intelligences to wheel them about That opinion is much controverted amongst themselves But this is an undoubted truth that there 's no musick so delightfull to the eare as duties of religion They are pleasant to God's eare For hee loves to heare his people praying and should not they bee pleasant to ours And besides what wee heare of God now is but for a moment what wee shall heare heareafter shall bee to eternity When the damned are a roaring skriking howling blaspheming cursing weeping and heare nothing else Then the Saints shall heare Hallelujah's praising singing and joyne themselves in a Celestiall Consort 3. The tast shall bee delighted in the ways of godlinesse Gluttons and drunkards delight much in their tast Curious tasts will not bee pleased but with sweet and delightfull things Now O Christian get another tast a spirituall relish of heavenly thinges Psal 34. 4. O tast and see that the Lord is good
her selfe and lived deliciously so much torment and sorrow give her For shee saith in her heart I set a queene and am no widdâ—w and shall see no sorrow O that these premises might deeply affect all voluptuous livers Consider amid'st all thy delights what will there not be bitternesse in the end will not dayes of mourning come cups of trembling for cups of healthing and carrowsing Eccl. 11. 9. Rejoycâ— O young man in thy youth and let thine heart cheare thee in the dayâ—s of thy youth and walk in the wayes of thine heart and in the sight of thine eyes But know thou that for all these things God will bring thee into judgment If after every intemperate draught a cup of scalding lead were poured downe thy throat how grievous would that be The end of all thy intemperate pleasures will be worse Job 2. 20. His eyes shall see his destruction and he shall drinke of the wrath of the almighty Now thou delights in long sitting amongst drunkards though thou canst not patiently stay out a sermon but thou shalt drinke of the cup of Gods wrath eternally O that what hath been said might terrify all prophane persons voluptuous livers that seeing the sad dismall condition of carnall pleasures they would make a better choice To which purpose I presse a second use for exhortation Let me beseech you as you consult the eternall good of your immortall Vse 2. For Exortation soules to delight your soules in the waies of godlinesse No true pleasure to be found else where O make God your delight your joy let your spirits be solaced in the waies of God David would rather be a dore-keeper in the house of God then to dwell in the tents of wickednesse Be your condition never so mean your sorrowes in the world multiply'd yet all 's abundantly made up in the joy of Gods loveing and reconciled countenance Account then the sabbath a delight Heare with delight pray read and meditate with delight If you take a delight in the waies of God assure your selves God will come in and you shall see and tast more sweetnesse in God then ever you did all the daies of your life I formerlysurveyed all the waies of God and concluded they were the only pleasant delightful waies in all the world And the more I meditate on them the more delight I find in them The young Levit's heart was merry when preferment was offered to him much more joy is in that soule which is prefer'd to a sweet communion with Jesus Christ The soule is ravished with the love of Jesus Christ The joy is unutterable A stranger cannot intermeddle with it It 's a saying of Bernard Vis nunquam esse tristis bene vive I perswade you to make a blessed change ofearthly to get heavenly of carnal to get spiritual of momentany and transient to get permanent pleasures A rich man delights in his riches a voluptuous man in his pleasures an ambitious man in his titles of honour And what reall contentment can be found in all these but a godly man delights in Christ Christ is his joy his hope his love his desire his honour 1 Pet. 2. 7. Vnto you which believe he is precious But unto them which be dissobedient the stone which the builders dissallowed is made the head of the corner Will beauty delight you Christ is the fairest of ten thousand Will riches and honour take you In the left hand of wisdome are riches and honnour 's What are your desires Be they what they will and the desires are boundlesse yet read Ps 37. 4. Delight thy selfe in the Lord and he shall give thee the desires of thine heart O! then be no longer a stranger to the wayes of wisdome O delight in the promises and you shall suck sweetnesse out of these breasts of consolation Delight your selves in the divine ordinances and with joy you shall draw water out of these wells of salvation O delight in Jesus Christ Isaih 12. 3. let your whole desires beset upon him And hee 's faire and pleasant for delight Cant. 7. 6. How faire and how pleasant art thou O love for delights Get your hearts in Love with Christ and his ways And one sparke of love will beget a flame of seraphicall affections What you love you will most delight in I proceed to a third Use for tryal and examination Every one Use 1. for examination lays claim to the duty They profess delight in Christ and in his ways As it was said When the Son of man comes shall he finde Faith on the earth so when Christ calls us to account shall he finde this true delight in his ways This pleasantness may be much mistaken and many pretend to it who have no right nor portion in it Many mistake natural pleasantness for spiritual pleasantness Therefore it nearly concerns us to examine our selves whether this pleasantness be natural or spiritual I 'le lay down some Qualifications of spiritual joy and pleasantness 1. Spiritual joy and pleasantness is serious grave composed Gods Qual 1 children rejoyce with prudence Whereas in a natural pleasantness there 's much lightness in carriage much vanity and indiscretion Gods children are careful to let no misplac'd word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come from them Natural joy wants this circumspect considerate behaviour 2. Spiritual Joy is such as can stand with fear and the work of Qual 2 Repentance and Humiliation Psal 2. 11. Serve the Lord with fear and rejoyce with trembling Psal 112. 1. Praise ye the Lord blessed is the man that feareth the Lord that delighteth greatly in his commandments This transcends the sphear of the activity of natural joy It never looks at Humiliation and godly sorrow for sinne These dash its mirth presently and spoils all the sport of a naturall man 3. Spiritual Joy hath God for its object The joy of the Lord Qual 3 saith Nehâ—miah is your strength So David encouraged himself in God Now natural joy looks no higher then Farms Pleasures Friends Profits in the World If riches encrease then are their hearts set on them 4. Spiritual Joy delights in all ways of Wisdom It 's said of Herod Qual 4 that he heard John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweetly but he could not brook the seventh Commandment Many natural men can delight in some way of wisdom so far forth as they please their fancies The stony ground received some truths with joy but could not close with other truths That joy which is spiritual delights in all the Commandments of God respectively There 's an equal and indifferent respect unto all Gods Commandments 5. Spiritual Joy is the strength of the soul and carrys it on in the Qual 5 ways of God more fully It s as Oyl to the Wheels to facilitate its motion Are your spirits reviv'd in the ways of God Are you carryed on with vigor and delight in the ways of Godlyness Are your motions more quick and nimble VVhat life have you felt
marroâ— in your bones you are in the flower and prince of your age your spirits are vigorous your memories mosâ— retentive O then consecrate all the members of your bodies and faculties of your soules to the service of the Lord. We usually say Spes Ecclesiae in Juventute There are many hopefull young plantâ— in Gods garden they must bring â—orth more favory fruit in their elder age In a word let me exhort you so to spend your time as when you come to be old you may look back upon your young dayes with comsort and blesse God that hath seasoned you with his fear from your youth Both to old and young let me apply my self and fasten on them these few moving considerations which may be as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preservatives and meanes to prevent sinne 1. Consider seriously the omniscience of God so did Joseph 1 Consider the omniscience of God †Metaphora ab animalibus dissectis excoriatis Hyperius Gen. 39. 9. This was a Monitour to Job chap. 10 14. and Heb. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I may say naked and anatomized before him Imagine God to be as the Arabians fansied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all eye to see thee He knowes thy thoughs penetrates thy secretest recesses knowes the Meanders windings and diverticles of thy heart Did men seriously consider that they are alwayes in the presence of an Omniscient Lord This consideration might prevent sinne 2. Consider as God knowes thy wayes so he keeps exact Records 2 Consider God keeps exact records Here is a Chirograph in the text for iniquities and he keeps a Book of remembrance of the Saints religious conferences together Mal. 3. 16. In a proper sense we cannot say that God keeps a Book the formality of writing down is infinitely below God This is a sigurative speech the meaning is that all that is thought done or spoken is alwayes before him Conscience likewise keepes a Book that one day will act the part of witness accuser and judge 3. Consider before hand what sinne will cost thee Reckon the 3 Consider before hand what sinne will cost thee cost of it Rom. 6. 21 old and young will have cause of shame as Peter Martyr * observes Who of understanding would be a slave to so unprofitable a master as sin is When you are tempted to sinne aske †Si vel Seni vel Juveni aliquid revocetur inmemoriam quod non recte videatur factum erubescunt ob dolorem dedecoris in quod sevident incurrisse Pet. Martin thy self the Question shall I displense an holy God shall I defile my soul wound my Conscience by sinne will there not be bitternes in the end When thou art tempted to uncleannesse consider â—ore hand that he that is abhorred of God is enticed of a Whore â—nd wouldest thou be abhorred of God I'have read that a young â—â—an thus tempted by a Whore bit off a peece of his Tongue that so he pain of it might divert him from so wicked a Temptation Say â—ot Whoâ—edome is a Trick of youth such youthfull tricks unless â—epented of will damne thy soule to all eternity When thou art empted to Immoderate Drinking consider before hand thy body â—hould be the Temple of the Holy Ghost shall I make it a Temâ—le for Bacchus will not dayes of mourning follow dayes of Jolliâ—ye â—nd Carrousing will not cups of trembling follow cups of healthâ—ng may not there be such an Hand-writing against me as was against Belshazzar In a word could men seriously premeditate aâ—orehand what sinne would cost them they would not so rashly â—dventure upon it to wound their conscience and displease so holy a Lord God 4. Consider the four last things Death and Judgment Hell and 4 Consider the four last things 1 Consider Death Heaven 1. Consider Death It s the statute law of Heaven That all shall dye and every one shal see death as we read Heb. 9. 27. Psal 8. 9 40. This life is of a short continuance compared to a flower a vapour a Weavers Shuttle Young dye as well as Old Upon this moment depends eternity And in eternity we return to the Land of the living We all stand at the doore of eternity we may be summond by death presently for ought we know So ought we to live every day as if it were our last day that we may have nothing to doe but to dye Wouldest thou have death call thee suddainly art thou prepared Dost thou so live as thou canst look the King of â—errours in the face and with comfort and confidence breath out thy soul unto Jesus Christ O therefore cleanse thy soul set upon the work of purification Trimme up thy soul to entertain Jesus Christ 2. Consider of the day of judgment 2 Cor. 5. 10 Consider before 2 Conâ—ider the day of Judgment hand that of Solomon Eccles 11. 9. Consider there will come a day of account As death leaves thee so judgment will find thee If thy peace be not made with God before thou dyest Judgment will return thee an enemy to Jesus Christ And if Christ be thy enemy who is thy Judge thou wilt wish that the hills might fall upon thee and that the mountaines might cover thee from the face of the Lamb. Let the consideration of the day of â—udgment be always in your thoughs and aske thy self the Question Doe I that which I can answere at the day of judgment shall I not be called to an account for these things 3. Consider the Torments of Hell the lot and portion of all 3 Consider the torments of Hell those who are unreconciled to Jesus Christ Aske thy self the Question doth not Whoredome Drunkeness c. lead thee away into the pit will not cursed delights in burning lusts end in eternall burnings Will not sinne cry aloud for its wages and bring with it but a dead pay 4. Consider of the joyes of Heaven the inheritance of the 4. Consider the joys of Heaven Saints noe unclean thing shall enter there nothing that defiles shall ever enter into the new Jerusalem Would I then be in Heaven hereafter Heaven must begin in me upon earth Doe I desire happiness I must labour to be holy Mark to whom blessedness is appropriated Psal 119. v. 1 To the undefiled and pure in heart Matth. 5. 8. Every one of these considerations seriously layd to heart may be preservatives against sinne In the next place I must prescribe some Directions which that I may doe I le descend to A third Use which shall be for direction You that would Use 3. For direction gladly have this Châ—rographum in my Text cancelled and be healed of the sores and wounds of sin I prescribe these means 1. â—e humbled to the dust for all your sins Be afflicted and Dir. 1. Be humbled for all your sins mourn let your laughter be turned into heavyness and your joy into mourning Let there
be such a bitter sorrow for sin as for the losse of a first-born like the mourning of Hadad-rimmon in the valley of Megiddo Peter denyed shamefully and wept bitterly David watered his Couch with his tears Mary Magdalen out of whom Christ cast seven Devils washt Christs feet with her tears and wip'd them with the hair of her head Let it be bitter to remember that thou hast been so undutiful to so gracious a God that thou hast provoked such a merciful God to wrath whose nature is to shew mercy O how this consideration should melt thy heart into a soul-reforming sorrow Sins may be compared to the waters of Marah so bitter as none could drink of them Sin is a very bitter thing it produceth bitter effects But God shewed Dir. 2. Look through all Humiliations unto Jesus Christ Moses a Tree which made the Waters of Marah sweet The bitter Tears of Repentance and the most bitter afflictions which sin produceth will end in joy to those that are truly penitent 2. Though thou must be humbled and he that was never humbled never truly believed yet thou must not rest in thy humiliation but look unto Jesus Christ for a cure Thou must be sensible of the stings and wounds of sin and look unto Jesus Christ by the eye of Faith for a cure He is our peace Eph. 2. 14. No reconciliation but by him 2 Cor. 5. 19. No way to get healing pardon salvation but by him sue then out a Pardon sealed by the Blood of Christ O pray that be would cancel the hand-writing against thee and that by his Blood he would Justifie Sanctifie and Save thee No name no Mediator no Blood can make an Atonement for thee but this Blood of Sprinkling which speaks better things then the Blood of Abel 3. Having got a pardon through the Blood of Christ walk Dir. 3. Walk circuâ—â—spectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui exacte vivunt nolunt vel in minimis deficere cedere solent enim vel minutissima observare Favorinus circumsâ—ectly in thy whole conversation Eph. 15. 5. There is an Emphasis in the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids be watchful and circumspect take heed of re-acting thy youthful sins â—ill be renewing thy repentance and pray for more manifestation of Gods love unto thy soul 4. And lastly To conclude here is one word of comfort unto those upon whom God hath poured the Spirit of Repentance Old people that have truly repented of their sins shall have them imputed unto Christ and Christs righteousness unto them for Justification and let them read their blessedness Psalm 32. 1 2. Happy are they whose souls are washt white in the blood of the Use 4. For Consolation Lamb You that mourn for sin you shall be comforted You that bewail your sins and hate them and endeavor to walk closely with God in a holy conformity to his will you shall have this hand-writing blotted out And whether your sorrow be right and genuine you must try it by those Apostolical Characters 2 Cor. 7. 10 11. Let no man apply comfort to himself but upon Gospel terms And to you that are young upon whose hearts God hath wrought saving Grace in your tender years I must pronounce comfort to you Happy is it with you that God hath begun with you betimes and hath planted his fear in your hearts betimes You have heard how dear youthful sins cost many in their elder years O now be advised take warning fly youthful sins labour to be grave and serious in your carriages God hath done much for you what will you do for him speak good of his name advance his glory incourage your fellows to come unto God Remember that counsel which Christ gives Peter When thou art converted streng then thy brethren I beseech you all in the fear of God in the close of my Sermon to beware of youthful levity There is Mr. Jeremy Burroughs a great deal of frothy with amongst young men A Reverend Divine now with God used to pray That of all spirits God would be pleased to deliver him from a frothy spirit Beware of foolish Jesting Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be allowed in Aristotle yet it is condemned by St. Paul Eph. 5. 4. Let young Timothy be a patern for your imitation of whom Paul had such confidence And always labor to cleanse your ways according to that rule which I shall leave with you for a close of all Psal 119. v. 9. By taking heed thereto according to the word Iudgement and Mercy Set forth upon Gen. 6. 3. And the Lord said My spirit shall not always strive with man for that he also is flesh yet his days shall be an hundred and twenty years IN the precedent Chapter you have the Genealogy of the long Serm. 2. At St. Mary's Oxon. Jan. 12. 1652. Gen. 5. 27. liv'd Patriarchs of the old World It 's observable that every ones particular age is exactly reckon'd and though they lived some more some fewer years yet every one agrees in the same conclusion And he dyed Methuselah who lived the longest of all lived nine hundred sixty and nine years and he dyed The longest livers saw death and could not deliver themselves from the hand of the Grave These ancient Fathers though dead may be said to live in their Posterities They left behinde them a numerous off-spring the Earth is full of people and mankinde is now multiplyed into multitudes v. 1. And as the People so their wickednesses are multiplyed The more people the more sinners O stupendious ingratitude God multiplies their off-spring and revives their memory in the fruit of their loyns For what are Parents of many Children but themselves so much the more multiplyed yet these wicked Wretches by how much the more God encreased and multiplyed them in their Posterity by so much the more they encreased and multiplyed their wickedness against him their Creator And now their abominations are come to the full and they are ripe for destruction The Lord exercised Mercies bowels of Mercies patience long-suffering towards them waiting upon them many years Preaching to them by the Patriarchs calling them to Repentance and notwithstanding all the loving kindnesses forbearances patient expectations of a gracious God yeâ— they remain obstinate refractory incorrigible whereupon the Lord will not suffer his patience to be abused any longer his Servants and Ministry to be contemned his Holy Spirit to be grieved v. 7 8. The Creatures were made for the service of Man both he and they should be took away together Man was the Lord over the Creatures and when he was took away what use would there be of them as Chrysostome observes Man had abused the Creatures over which he had dominion Master and Servants both fall together thus the whole Creation groâ—neth by reason of mans Apostacy from God As the Beasts were made for Man so they became subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod
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
that godly longest liv'd Patriarch dyed but the year before the Flood came His name signifieth a Messenger of death His death did presage the Flood Thus Austin was taken away by death immediately before the sacking of Hippo where he lived Pareus dyed a little before the taking of Heidelbergh Luther a little before the Germane Wars And we have many Reverend Preachers the Chariots and Horse-men of Israel it were easie to give you a Catalogue of them who of late years have gone to their Graves in peace By all their Ministeries Gods Spirit hath stroven with us and waited for our amendment of life We read Histories that we may not be subjects of History Herodotus tells us of an Inscription upon Legimus historias ne ipsi fiamus historiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodo Senacheribs Statue Look upon me and learn to be righteous Peruse the sacred Annals read the History of the old World the destruction of Jerusalem the casting off the Jews to this very day read the History of the Church in all ages acquaint your selves with the History of Germany and Palatinate of later years and be not like many Travellers who are better acquainted with foreign Lands then that of their Nativity Take notice of the acts the strange acts of the Lord in our Lâ—nd Hath not God to this very day continued many faithful Laborers in his Vineyard notwithstanding some of the Prelatical party suppressed what lay in them powerful Preaching yet like the Palm-tree The more it is pressed down the more it grows oâ— like Pharachs afflicting the Isâ—aelites Quo magis deprimitur eo magis emergit the more he afflicted them the more they multiplyed and notwithstanding the subtile practices of many what name to give them I cannot tell for they know not what names to give themselves neither know they what they would have I say notwithstanding their Stentorean voices crying down Ministry Sabboths Ordinances yet God graciously confirms them all in their liberty and purity and if we improve not these prices of Grace put into our hands if we hearken not to the calls and whispers of the Spirit of God if we neglect and despise this great salvation tendred in the Gospel the Spirit of God will be gone and take the Ordinances from us or us from the Ordinances The Spirit will threaten this dreadful judgement in the Text to strive no longer And that people are under a most dreadful Judgement with whom the Spirit of God will not strive any longer That Comminâ—tion runs paralell with this of my Text Hos 9. 12. Though they bring up their children yet will I bereave them that there shall not be a man left yea woe also to them when I depart from them And thus I have dispatcht the first Head propounded namely The assertion of the truth of the Doctrine from Scripture Teâ—â—imonies I proceed in the second place according to my method propounded to make a particular representation unto you how the Spirit may be said to strive with man The Spirit of God though it be a most free agent bloweth 2. The Spirit of God strives seven ways when and where it listeth yet from experience we may discern that it usually strives some of these seven ways viz. By its motions and whispers By the Ministry of the Word By the checks and convictions of conscience By the tenders of mercies By the exercise of patience and long-suffering by inflicting of sâ—gnal exemplary judgements upâ—n others And if none of these will prevail by the execution of personal judgements upon our selves Thus ordinarily upon a ground of experience we may discern the several strivings of the Spirit For the enlargement of these particulars 1. The Spirit of God 1. The Spirit of God strives by its motions and inspirations strives by its motions inspirations and sweet whispers when we hear as it were a voice behinde us telling us This is the way walk therein Thus the Spirit of God infuseth holy thoughts holy motions into us We have not one good thought we cannot of our selves think one good thought without the inspiration of the holy Spirit The Spirit of God rebukes sin in us quickens us to our duties moves woes beseecheth us to try conclusions no longer with God nor to offer any violence to the Spirit of Grace but to cherish its sweet motions and hearken to its whispers We may know the Spirit of God from the spirit of delusion the same way we discern good Gold from counterfeit by examining them by the touch-stone of the word of God Isa 8. 20. To the Law and to the testimony if they speak not according to this word it is because there is no light in them The Spirit of God directs theâ—e to the rule of the word It is not any rule that will serve but it is this rule Gal. 6. 16. As many as walk according to this rule peace be on them and mercy and upon the Israel of God But the Spirit of error directs thee to devised ways it counsels thee to be wise above what is written The word of God is the just Standard we must not adde to it nor take away from it if we would escape that dreadful curse Rev. 22. 18. I testifie to every one that heareth the words of the Prophecy of this Book if any man shall adde unto these things God shall adde unto him the plagues that are written in this book And if any man shall take away from the words of the Book of this Prophecy God shall take away his part out of the Book of life and out of the holy City and from the things which are written in this Book There be many that pretend to voices dreams revelâ—tions now adays they would have a Platonick Christ and fain a teaching of the Spirit besides and contrary to the written word Many of them are led like Absoloms followers in their simplicity knowing nothing for whom we must pray as the Prophet did for his Servant Lord open their eyes that they may see and let them read with fear and trembling that dreadful Anathema from the written word Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed I 'le be your remembrancer of one story 1 King 13. 17 18 19. It was said unto me by the word of the Lord Thou shalt eat no bread nor drink waâ—er tâ—ere nor turn again to goe by the way that thou camest He said unto him I am a Prophet also as thou art and the Angel spake unto me saying Bring him back with thee into thine house that he may eat bread and drink water but he lyed unto him So he went back and did eat bread in his house and drank water The man of God had a sure word of Prophesie the word of God was in his mouth yet he must be hearkning after a new devised word
a new pretended light or revelation from the old Prophet he forsook the true word and believed a lying word what a sad Catastrophe befell him v. 24. When he was gone a Lyon met him by the way and slew him and his carcase was cast in the way and the 1 King 13. 24. Ass stood by it and the Lyon stood also by the carcase Yet notwithstanding extraordinary Revelations Dreams Visions Extasies Enthusiasms though they have ceased long ago and we have no warrant to expect them because we are to keep close to the revealed will of God written in his holy word Yet I say we are to take notice of the sweet motions and spiritual illapses upon our souls Though Prophesies cease yet there are manifold discoveries of Christ unto the soul The secret and intimate acquaintance of the soul with Christ the souls ravishing consolations the breaking in and flashes of heavenly light upon the soul the heavings aspirings and harmony of the heart with Christ experience of mercies issues out of temptations protections of Angels all these are Heavenly constant revelations out of the Word of God manifested to the souls of the faithful by the Spirit according to the word Let us therefore embrace and cherish the gracious motions of the Spirit of God Where the spirit of Grace is in the heart it cannot be idle or lie dead but it 's exceeding operative The Spirit gives light to teach thee it gives heat to warm and comfort thee It is a spirit of burning and purging to burn up the stubble of corruption to purge out thy sins It is a spirit of refining and purifying Therefore when the spirit of God strives by its gracious motions inlightning purging inflaming comforting wooing thee to walk closely with God bidding thee beware of wounding thy conscience of resisting the light and going against known truth O beware of grieving this holy Spirit of God! Do not O do not force the spirit to depart sadded and grieved from thee This is one way whereby the spirit strives viz. by its motions and whispers A second way whereby the spirit strives is by the Ministry of 2. The Spirit strives by the Ministery of the Word the word It is said Rev. 3. 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me The Spirit of God knocks at the doors of your hearts by the hammer of the word The spirit knocks louder and louder and the Ministers are to cry aloud and spare not Isa 58. 1. Cry aloud spare not lift up thy voice like a trumpet and shew thy people their transgressions and the House of Jacob their sins The Lord calls upon us by every Sermon we hear Why will ye die Why will ye bolt the door against the frequent knocking 's of the Spirit of God The Spirit of God hath strove with some of us ten years some twenty some foâ—ty some sixty years How many years have we lived under the sound of the Gospel having heard the voice of the Turtle crying in our Land How many powerful Preachers have spent their strength their breath wasted their spirits wooing intreating beseeching us to be reconciled unto God many of them are gone to their rest their works praise them in the Gate their memory is blessed and their name is like sweet Oyntment poured forth How many are yet alive to this day who Preach Jesus Christ faithfully and experimentally how do they pray and wrestle with God how zealously do they preach how many admonitions reproofs exhortations warnings do they give us And if we will not take warning the Ministers shall deliver their own souls and our blood will be upon our own heads and the time will come when it shall be known that we have had Prophets amongst us I shall make an allusion to that Scripture Deut. 20. 11 12 13. It shall be if it make thee answer of peace and open unto thee then it shall be that all the people that is found therein shall be tributaries unto thee and they shall serve thee And if it will make no peace with thee but will make war against thee then thou shalt besiege it and when the Lord hath delivered it into thy hands thou shalt smite every male thereof with the edge of the sword Just so God proclaims peace and the Ministers are Ambassadors of Peace and deliver their commission after this manner Into whatsoever house ye enter first say Peace be to Luke 10. 5 6. this house And if the son of peace be there your peace shall rest upon it if not it shall turn to you again The Lord now beseâ—â—eth your hearts by the Ministry of the word and offers you peace and reconciliation if you will submit unto his Scepter and cast down your rebellious weapons the Lord will have mercy on you but if you hold out the flag of defiance and will not come in to Jesus Christ what remains but utter ruine and destruction Every Sermon you hear is like the water of Jealousie when he hath made her to drink the water then it shall come to pass that if she be defiled and hath done trespass against her Husband that the water that causeth the curse shall enter into her and become bitter Num. 27. 28. and her belly shall swell c. but if she be not defiled she shall be free When the word is received into an honest and good heart it doth it good and makes it fruitful when into a corrupt heart it rots it and makes it worse It s an observation of a Reverend Divine That it is an indignity beyond all apprehension to the spirit of Dr. Ed Reynolds grace when we suffer him to wait daily at our Bethesda's our houses of mercy and all in vain to spend his sacred breath in the Ministry of reconciliation in doubling and redoubling his requests unto our souls that we would be content to be saved Yet all this while we harden our hearts and stop our ears and set up the pride and stoutness of our own reasonings till we even weary the spirit of God chide him away and cause him to depart sadded and grieved from us O my Brethren despise not prophecying undervalue not the Ministry of â— Thess 5. 20. reconciliation An indignity or affront offered unto Christs Messengers Christ takes it as done unto himself Luke 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Be then exhoâ—ted to set an high price of the Gospel and make much of the motions of Gods holy Spirit in the Ministry of the word Ursin relates in his Preface to his Catechism That those godly Vrsini Praf Catech. Protestants that fled beyond the Seas for their Religion in that Marian quinquenium of Persecution acknoâ—ledged That that great innundation of misery
us to repentance to Dan. 4. 27. break off our sins by repentance that our tranquillity may be lengthned and that there may be a healing of our errors The use we are to make is that of the Apostle 1 Cor. 10. 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted Let us not pass uncharitable censures upon others as greater sinners for greater sufferings but remember that except we Luke 13. 5. repent we shall likewise perish Seventhly and lastly Let us consider how the Spirit of God 7 The Spirit strives by personal judgements strives by personal Judgements inslicted on our selves There is a Judgement of chastisement and a Judgement of revenge God sends Judgements by way of revenge upon the wicked of the World but by way of chastisement unto his own children When God takes away thy riches and other outward comforts as a childe a wife c. by these the Spirit of God strives with thee and sends thee to God to inquire into the cause and walk more closely and humbly with God and thy duty is to pray to God to teach thee what thou understandest not If God send thee a sore disease a grievous pain suppose the Stone Strangury Collick c. by all these the Spirit strives with thee and reads thee a Lecture of thy Mortality and warneth thee to make a serious and speedy preparation for death Afflictions are sent by God as Scullions to scour away the rust and canker of Gods children They are the Shepheards Dogs to bring home the straying Sheep Luther saith Afflictions teach us to understand Scripture Where God teacheth with the rod there he bestoweth a choice blessing Psal 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law God sends affliction on an errand Go affliction take down such a mans pride goe awaken another from his security Affliction is Gods Ordinance and with the same hand he gives Jesus Christ that he gives correction to his own children Thus the Spirit strives by personal judgements and afflictions The use we must continually make is Heb. 12. 5 6. My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him for whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth Hence saith the Apoâ—â—le Rom. 5. 3. We glory in tribulation knowing that tribulation worketh patience and Jamâ—s 1. 2. My brethren count it all joy when ye fall into divers temptations The rod hath a voice and we are call'd upon Mich. 6. 9. Hear ye the rod and who hath appointed it Thus you have heard how Gods Spirit strives by its motions by the Ministery of the Word the checks of Conscience tenders of Mercy exercise of patience and long-suffering inslicting of exemplary and signal Judgements upon others and personal Judgements upon our selves Now the Lord give us his Grace and teach us to make much of and cherish the strivings of his holy Spirit and let us all deprecate the fearful judgement in the Text My spirit shall no longer strive with you Iudgement and Mercy Set forth from Gen. 6. 3. HAving dispatcht those two Particulars according to my Serm. 3. at St. Mary's Oxon Jan. 19. 1651. Three Reasons of the Doctrine Reas 1. From the Text because man is flesh method propounded in the unfolding of this Text In the third place I am to enquire into the Grounds and â—easons for the further confirmation of the Point Amongst many that may be given I shall reduce the Reasons of the Text into three Heads The first shall be drawn from the very reason in the Text for that he also is flesh Man is corrupted by reason of sin Man was created statu integro in integrity and innocency resembling the Image of God in righteousness and holiness but now statu corrupto by reason of Adams prevarication he became depraved in the faculties of his soul and all the members of his body and they are become instruments unto wickedness The Holy Ghost sets forth sinful man in a full Character Psal 14. 1 2 3. The fool hath said in his heart there is no God they are corrupt they have done abominable works there is none that doeth good The Lord looked down from Heaven upon the children of men to see whether there were any that did understand and seek God They are all gone aside they are become altogether filthy there is none that doth good no not one Suppose we heard the Lord thus expostulating the case Is this man Is this he that I advanced to the highest rank of visible Creatures whom I created after mine own Image whom I endowed with noble faculties an understanding the bright luminary of the soul to know his Maker and a will to obey him Is he now become flesh fleshly in his imagination fleshly minded Doth he walk after the flesh minding the things of the flesh Hath he thus turn'd Apostate rebell'd against his Lord and Maker This charge being all very true wherefore should I have any more to do with him wherefore should my Spirit strive with vile sinful flesh Thus God might plead and in judgement withdraw the strivings of his holy Spirit Betwixt the spirit and the flesh what agreement can there be The Spirit will not thus be unequally yoaked since man is become thus fleshly thus depraved such a degenerate Plant so corrupt its just with Gods spirit to strive no longer with man By flesh in Scripture is comprehended a Mass of corruption Apostoli verba docent haec duo affectuum genera esse opposita Quae ut intelligamus constitutuÌ„ fit affectum carnis nihil aliud esse quam usum virium humanaruâ— semotâ gratiâ Affectus autem spiritus est impulsus divini afflatus usus gratiae Christi Pet. Mart. in Loc. man in his worst estate Rom. 8. 5. They that are after the flesh doe minde the things of the flesh What is predicated of it v. 6 7 8 9. To be carnally minded is death because the carnal minde is enmity against God So then they that are in the flesh cannot please God And what an Antithesis is there between flesh and spirit v. 13. For if ye live after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body ye shall live The same disproportion there is as between death and life heaven and hell salvation and damnation That God strives with any is a great mercy that the Spirit waits knocking at our doors when as he might knock us down dead O great mercy But when the Spirit strives and flesh resists its motions the Spirit spends his sacred breath wooing us and inviting us to do good unto our own souls and the carnal minde bids defiance unto the Spirit of grace when notwithstanding all the beseechings wooings and sollicitations of the Spirit the flesh rebels carnal
and the Lord in judgement left them to their choice and in their extremities bade them goe to their gods and see whether they would deliver them The Lord punished contrariety with contrariety If ye will not be reformed by these things Lev. 26. 23. 24. but will walk contrary unto me then will I also walk contrary to you and punish you yet seven times for your sinns And when we refuse to hearken to him when he calls he will refuse to hearken to us in our greatest extremities when we call upon him It 's a broken but a very pathetical speech of Christ to Jerusalem O that thou hadst Luke 19. 4â— known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes There is a Critical day set down there is a dreadfull judgement upon those that brought not the Lords offering in its season The man that is clean and is Numb 9. 13. not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people because he brought not the offering of the Lord in his appointed season that man shall bear his sinne The old world gave no heed to Noahs Preaching they neglected the time that God allowed them for repentance No moâ—e time was Matth. 25. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowed when that was once expired a deluge overwhelmed them The five foolish Virgins slâ—mbred and slept when they should have been preparing of their lamps they went to buy oyle and in their absence Christ came and perpetually shut them out Esau sought Heb. 12. 17. â—enedictionem illam exquisissâ—t Beza the Blessing carefully with rears yet hee was rejected hee came when it was too late How many mischiefs befall men for neglecting their opportunities All these considerations should be as so many warning-pieces unto us and as so many prevalent incentives to cherish the whispers of the Spirit to take the benefit of the season Now whilst the Lord bids us seek his face our hearts must eccho back Thy face Lord we will seek Let us hearken to the motions of the Spirit and the checks of our conscience let us make much of the Spirit let us take heed of quenching and grieving of the holy Spirit whereby we are sealed unto the day of redemption An Angel swears in the Revelations There shal be no more time How soon Revel 10. 6. â— time may cease the Spirit cease working we cannot tel and time may be swallowed up in Eternity And therefore take this Caution as a word spoken in due season Beware of sadding the Spirit drive him not away from you for once having a repulse for ought you know he may come no more And thâ—â—â— have dispatch'd three Heads propounded of my Method I have asserted the truth of the point from Scripture â—eâ—timonies plainly evidencing the greatnesse of the Judgement when the Spirit of God departs from and will strive no longer with a people I have shewed how many wayes the Spirit usually strives with a people I have given in the reasons for the confirmation of the point In the next place it remains that I should reduce al home unto point of Practise by way of Use and particular Application This Doctrine affords six special Uses For Information Exhortation Reprehension Examination Direction and Consolation In the first place this serves for Information what a dreadfull Vse 1. For Information judgement lyes heavy upon any person whatsoever with whom Gods Spirit will strive no longer Was it not an heavy judgement when Gods Spirit left Saul and an evil spirit was sent to torment him Was it not an heavy case and dreadfull when the Philistines made war upon him and the Lord was departed from him And Samuel said to Saul why hast thou disquieted me to bring me up 1 Sam. 28 15 And Saul answered I am sore distressed for the Philistines make war against me and God is departed from me and answereth me no more neither by Prophets nor by dreames therefore I have called thee c. When Gods Spirit quite leaves a soul then the evil spirit takes possession of it Satan entred into Judas his heart and set him on work to betray Christ and when conscience gave him a bang and made him throw down the mony he felt Hell-fire flashing in him and betook himself to a desperate remedy to be his own executioner So I have read of Julian after he had departed from God and turn'd Apostate he had in his conscience more blows and butcherings Plures ictus laniatus At last when a dart hit him and gave him his fatal wound no man knowing from whence that dart came for it was a signal blow from heaven and was indeed the immediate hand of God at last he confest Thou hast overcome O Galilean thou hast overcome Vicisti Galilaee vicisti Now a little to set forth the greatnesse of the judgement upon those with whom Gods Spirit will strive no longer I le represent it you in these ensuing aggravations When God takes away his Spirit he usually takes away his Ordinances Whilst the Palladium remain'd with the Trojans they Aggrav 1. When God takes away his Spirit he usually takes away his Ordinances thought themselves secure The Jews put great confidence in the Ark they fet the Ark and went to battle with it against the Philistines and afterwards cryed up the Temple of the Lord the Temple of the Lord Herein they were superstitious they fâ—iled in putting too much confidence in the Temple They were Idolaters and followed Baal and Ashtaroth and thought the Ark would secure them The Ark would no more shelter prophane idolatrous people than the horns of the Altar would secure and shelter a Murtherer Yet questionlesse the Ark of Gods presence was a very great mercy and priviledge The Ark was kept away twenty yeares and they thought it long and the Text saith all the house of Israel lamented after the Lord. The sad report of the losse of the Ark brake Elies heart first and he fell down backward and his neck brake He heard 1 Sam. 7. 2. of the death of his sonnes their death went near but the losse of the Ark went nearer and Phinehas his wife named the child Iâ—habod saying the glory is departed from Israel because the Ark of God was taken She fell in travel upon that sad news and dyed presently 1 Sam. 4. 18 21 22. The taking away Ministers Ordinances Sabbaths are dreadfull judgements upon a people This the Prophet Amos foretels of Behold the daies come saith the Lord that I will send a famine in the Amos 8. 11. land not a famine of bread nor a thirst for water but of hearing the word of the Lord. And Christ himself threarens The kingdom of Matth. 21. 43. God shall be taken from you and given to a Nation bringing forth the
as quench the Spirit which is forbidden 1 Thess 5. 19. such as deride praying by the spirit such as slight and scorn men of the spirit I mean such as are of a pretious annointing in whom the Spirit of Christ dwells O how sad will their Audit be 2. It reproves barren and unprofitable hearers who notwithstanding all the strivings wooings and waitings of Gods Spirit by the Ministry of the Word yet remain barren and unfruitful The Apostle tells their doom The earth that drinketh in the rain that Heb. 6. 7 8. cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth a blessing from God but that which beareth thorns and bryars is rejected and is nigh unto cursing whose end is to be burned When Christ found nothing on the Fig-tree but leaves he said unto it Let no fruit grow on thee henceforward for ever and Matth. 21. 19 Luke 13. 7. presently the Fig-tree withered away And the Vine-dresser said Behold these three years I come seeking fruit on this fig-tree and finde none cut it down why cumbreth it the ground 3. It reproves secure persons setled on their Lees Let Gods Spirit strive never so often it is all in vain They think all is well with them they conceive their Estates very good Multitudes now adays are possest with a spirit of slumber and drousiness and this is a dreadful sin and a judgement both Rom. 11. 8. God hath given them a spirit of slumber eyes that they should not see and ears that they should not hear to this day Is not he a desperate fool that dares sleep upon the top of a Mast Is not he much more that notwithstanding judgements threatned in Gods Word against rebellious sinners yet is secure heedless and satisfied in his present condition This is that carnal security mentioned which is under such terrible woe Deut. 29. 19 20. It shall come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his name from under heaven 4. And lastly This reproves all impenitent persons who notwithstanding all the Sermons they hear notwithstanding all the reproofs admonitions wooings knocking 's of Gods spirit yet remain impenitent Impenitency is that great soul-damning sin Christ tells us Rev. 3. 20. Behold I stand at the door and knock Rev. 3. 20. Ezek. 18. 31. if any man open to me I will come in and sup with him And the exhortation of the Prophet runs Cast away from you all your transgressions for I have no pleasure in the death of him that dieth wherefore turn your selves and live So God expostulates the case with them Though by our own strength we cannot stand not by our own poweâ— will any good thing yet we may doe much more good then we do Can not the same legs carry a man to the Church which carry him to an Ale-house oâ— Tavern It s want of a good heart and love to the Ordinances of God that make men so negligent of the good of their souls Who forceth thee to swear thou saist thou canâ—â— not leave it custom is become another nature Is it not thine own corrupt heart that causeth corrupt communications The Devil cannot compel to sin he perswades and enticeth neither doth God tempt any man Jam. 1. 13 14 15. But every man is tempted when he is drawn away of his own lust and enticed then Jam. 1. 13 14 15. when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Tremble and stand amazed thou impenitent person that resisteâ—â— so many strivings of Gods Spirit so many checks of conscience so many warnings from the word O that thy heart might be touched with remorse and repentance for thine impenitency yet thou livest under the sound of the Gospel who knoweth but the spirit may this day once more move woe and beseech thee to be reconciled O do not refuse O do not slight these invitations A City besieged as we read Deut. 20. 11 12. If it make thee answer of peace and open unto thee thea the people that are found therein shall become tributary unto thee but if it will make no peace with thee then thou shalt besiege it and smlte every male with the edge of the sword Just so now the Lord besiegeth thy heart offers thee peace intreats thee to repent of thy Oathes Sabbath-breakings contempt of the Gospel Drunkenness Uncleanness If thou wilt not receive such a gracious offer of peace to thy peril be it thou art the murtherer of thine own soul 4. I proceed to a fourth Use which is for examination Three Vse 4. For Examination Q. 1 Quaeries by way of tryal I shall propose and answer Q. 1. How may we distinguish of the strivings of Gods spirit from a spirit of error and delusion I answer in this wise 1. Gods Spirit strives by the Ministry of the word and directs A. 1 1. Gods spirit strives by the Ministry of the word us according to that rule Gal. 6. 16. As many as walk according to this rule peace be upon them and mercy and upon the Israel of God But a spirit of delusion deviseth ways of its own and is wise above what is written whereunto a curse appertains Gal. 1. 8. Though we or an Angel from heaven preach aâ—other Gospel then that which we have preached unto you let him be accursed 2. Gods Spirit leads into all truth It is a sâ—irit of truth But 2. Gods spirit leads into all truth the spirit of delusion leads us into all errors God will send strong delusions that they shall believe a lie 2 Thess 2. 11. 3. Gods Spirit makes us humble meek gentle A spirit of delusion 3. Gods spirit makes usâ— humble and meek makes us to swell with pride and pride and passions Gods Spirit meekens our spirit An Antichristian deluded spirit makes us boysteroâ—s inoâ—dinate in our affections But secondly The Quaery will be How we may distinguish the Q. 2 strivings of Gods Spirit from the strivings of our own spirits or natural conscience I answer thus 1. A natural conscience acts from a principle of A. 1 A natural conscience acts from a principle of fear fear of punishment and upon legal convictions hence come many torturings and strivings in natural mens consciences as in Ahab c. Herod feared John Baptist But Gods Spirit strives and moves the soul to act from a principle of love to Jesus Christ when the love of Christ constrains to duty that is genuine altogether 2. The striving of a mâ—ns own spirit and a natural
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
carry them with expedition the day of their Massacre was appointed viz. on the thirteenth day of the Month Adar The news hereof was cause of great sorrow and perplexity to the Jews Esther and her Maids fasted Mordecai cries and rends his cloathes but withall Mordecai puts Esther in mind to do what she could for prevention Who knoweth whether thou art come to the kingdome for such a time as this Esth 4. 14. A very good argument to make the best use of that providence and prize put into her hands to bee the Jews Advocate After fasting and praying she is steel'd with courage and heroick resolution and so she resolves then will I goe in unto the King which is not according to the Law and if I perish I perish Esth 4. 16. She goeth into the inward Court the King holds forth the Golden Scepter he asks her what her request was shee invites the King and Haman to a Banquet the King and Haman go to her Banquet the King bids her make her request she invites the King the second time and in the mean time Haman braggs of that great honour put upon him whereas the banquet indeed proved but a snare to him The Queen impeacheth Haman of a bloody Plot the King was wroth with Haman they cover Hamans face the Chamberlain informs of a Gallows that Haman had made for Mordecai by the Kings appointment hee was forthwith hanged thereon Further yet to reverse the mischievous device of Haman upon Esthers supplication the Scribes were called and the Posts sent with letters to give liberty to the Jews to stand upon their guard Hamans ten Sons were hanged so that the devices of that wicked Haman fell upon his own pate now the day of sorrow being turned to a good day from a day of mourning to a day of joy and rejoycing it 's high time to set a special mark upon so special a deliverance to set time apart for the commemoration of so eminent a deliverance and this was their practice in the words of the Text. The Jews ordained c. which words containe an institution of Divis two Festivall daies in memorial of that wonderfull deliverance from Hamans intended massacre wherein you have first the names 1. The Names given to the solemn Feasts or Eucharistical dayes Purim i. Lots Pur the Persian word signifies a Lot in Hebrew it signifieth to disappoint and in Greek it signifieth fire the Lot was cast for destruction of the Jews but it fell not on those upon whom the enemy would have cast it it was disappointed and therefore as a Learned B. Andrews man wittily observes that the God of the Hebrews gave an Hebrew Pur to the Persian Pur disappointing the Persian Lot so though it was cast it was not suffered to light upon the people of the Jews and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fire which was intended to blow up the Parliament blessed be God did not singe any of their garments neither did the smel of fire passe upon them Secondly the strict observation of those daies it 's said should 2. The observation of the dayes not fail among the Jews c. The 70 render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They take care that they and their children after them every Generation Family and Province and City should keep these dayes thus they hand them over to Posterity and transmit these Records of Deliverance to their childrens children and would have the memory of them perpetuated from generation to generation Thus you have heard the deliverance and the duty ensuing thereupon from the example of the Jews in my Text I commend one observation unto your practise which compriseth the sense of the Text That its the duty of a delivered people to keep mercies upon record and make a thankfull remembrance of signall deliverances and Doct. perpetuate the memoriall thereof from generation to generation This takes in the scope and drift of this Text It 's a word spoken â—n due season the Lord make it as profitable for us as it is spoken seasonably unto us Neither doe we tread in untrackt pâ—ths I might enlarge my self in a cloud of witnesses We have many Parallel examples of Nations and persons delivered who in perpetuam rei memoriam have set a mark upon the place and upon the day resolving never to let slip the remembrance of the mercies or deliverances vouchsafed never to pass an Act of Oblivion of the loving kindness of the Lord. As for instance the Israelites made Songs of Thanksgiving in memorial of their deliverance from Pharaoh Exod. 15. and from Jabin and Sisera Judg. 5. Jehoshaphat and his people met together at the valley of Beracah to â—raise the Lord. Goliahs sword was kept as a trophy of victory 2 Chr. 20. 26. The Israelites set up stones as Pillars for the remembrance of the drying up of Iordan they used to set a mark upon the place and call it Eben-ezer 1 Sam. 7. 12. And for personal deliverances sometimes they gave significant names as Laeah called her fourth Sonne Judah Now saith she will I praise the Lord. Hezekiah made a Poem of gratitude Is 38. 9. David made multitudes of Psalmes for peculiar deliverances as we may read Psal 7. Ps 18. Ps 34. Ps 52. Ps 54. Ps 57. Ps 59. and least his memory should faile the 38 Psalm and the 70 Psalm have one and the same inscription A Psalme of David to bring to remembrance I need adde no more examples you have here given you good measure full prest and running over Let us goe and do likewise Likewise we have variety of Scripture precepts in this particular there 's a special injunction Deut. 32. 7. Remember the dayes of old There was a special command Deut. 16. 1. Observe the Month of Abib And to remember Amalek as we may read Deut. 25. 17. 18. compared with Exod. 17. 14. The self-same numerical day must be Chronicled Ezek. 24. 2. Balack's and Balaam's mischievous plot are to be remembred Mich. 6. 5. â— Chronicle is required Ps 102. 18. And now let 's enquire into the grounds of this Doctrine Some reasons thereof may be these 1. Because the name and honour of God is from eternity to eternity Reas 1. Because Gods name and honour is from eternity to eternity and it s an evidence of our love to God when wee desire that Gods name may out-live ours Wee poor creatâ—râ—s dust and ashes live but a little while in this world and what 's our life but a vapour a hands-breadth a flower swister than a Weavers Shuttle â—e must therefore tell of the goodness of God in the ears of our children and let them tell it in the ears of their children let 's make a Chronicle of Gods deliverences and leave behind us a standing Record that when we are dead and rotten the memoâ—ial of Gods deliverances may be reviv'd and the remembranâ—e of them never faile The Mariners used to hang
shall I tell you further of their seven Sacraments and other Trent Doctrines viz Justification by workâ— Purgatory Indulgences Transubstantiation the Masse praying to Saints I would not at this time conjure up these devils unlesse I had more time to lay them down by a particular confutation I referre you to the learned confutations of Chamier Dr. Whitaker and Dr. Reynolds each one the glory and oâ—nament of his â—niverâ—ty and our Nation One of them kills his enemy and hewes him to peeces Another buries him I will give in a few Principles which are not my judgment only though I heartily subscribe thereunto but of many others whose â—ookes I am not worthy to carry after them One is that the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist let 's not be afraid 1. The Pope is the Antichrist v. G. Downham to give him his right name aâ—d call a spade a spade a Whore a Whore Antichrist Antichrist Learned Downham in severall demonstrations abundantly proves the Assertion it s a book worthy your perusâ—ll K. James ask'd Sir Francis Bacon whether the â—oâ—e were Antichrist he returned this answer that if a hue and cry were made after Antichrist and he should apprehend the Pope he would make him clear himself of the markes of Antichrist before he would let him goe A Second Principle is this that a Papist cannot goe beyond a 2. A Papist cannot goe beyond a Reprobate v. Mr. Perkins Reprobate I referre you to the Learned and satisfactoâ—y tract of judicious Mr. Perkins who will give you if you be as willing to reâ—eive abundant satisfaction in this particular A 3 d. Principle is that there ought to be no Peace no â—econciliation with â—ome I am herein fully of that Reverend Drsâ—oâ—inion 3. There ought to be no peace with Rome B. Hall thâ—t there ought to be no peace with â—ome though I cannot agree with him in saying that Rome is a true Church no more then I can say that a womâ—n is honest who is knowâ— to be a common Whore As for Cassander of old Sancta Clara of late who would be reconcilers and joyn the Ark and Dagon Rome and England together for ought I know they may as well reconcile the two Poles as unite those that differ in severall fundamentals A Pottle of Tyber and a Pint of Thames will make a strange Medley Ballderdash Gallimaufrie what shall I call it Christ and Antichrist will not bee thus yoaked Protestantisme and Popery Rome and Geneva can agree no more than fire and water Frigida cum calidis pugnant humentia siccis Lead and Gold cannot agree in the same Furnace no union with Antichrist no peace with Jezabel no reconciliation with Babylon A fourth Principle is this That a Papist living and dying in 4. A Papist living dying in the trusting to his Merits cannot bee saved 5. Babylon is Rome the opinion of his own Merits cannot be saved because he overthroweth the Foundation cuts off that Bough whereon he should lean he overthroweth the Righteousnesse of Christ and without Christs righteousnesse no salvation 5. That Babylon is Rome Vrbs septicollis and shall bee destroyed Rome is that Mother of Fornications and Witchcrafts and herein you have the consent of the most Orthodox and learned Interpreters of the Revelation who concurre in this principle These are the Principles which I am not afraid to own and I am persâ—â—ded that few or none of you differ from my judgment but beleeve these Principles to be true I will have but one word more for a close of all in my last use Vse 3. For Exhortation which is for exhortation and then I shall dismisse you My Brethren you have heard of the Mercies of this day singular Deliverances singular Testimonies of the loving kindness of the Lord Now what eminent things shall we doe for God What shall we render unto the Lord for all his benefits Let me be your Remembrancer after what manner we should remember the mercyes of this day and then I shall commend you to the grace of God 1. Remember to transmit the memory of this day to your Posterity Let this Anniversary solemnity be kept in record let it bee told by the Father to the children and to the childrens children from Generation to Generation Because some question the truth of the day and look upon it but as a politick invention and Trick of State let us bee more diligent to keep it in memory let us speak one to another of the mercies of this day be well acquainted with the History of the day and let us speak of this deliverance in the house in the field at our down-lying and rising up what things of old what ancient mercies the Lord hath vouchsafed to our Fathers and to us in them May this day be wrote in the Kalendar in Letters of Gold which the Papists would have wrote in letters of blood 2. Remember and praise God for this miraculous deliverance 2. Praise God for the Mercies of this day let our mouthes be filled with the praises of the Lord Ps 107. 8. Le ts take up the Ps 124. and make application let our lips praise the Lord and let us say the name of the Lord be praised let our hearts praise the Lord let all that is within us bless his holy name 3. Remember and be vigilant watch against Papists trust them 3. Remember and be watchfull not we know their equivoâ—tions we know their blood-thiâ—styâ—ess le ts ever deprecate and â—bhorre any Toleration any connivance or compliance with them no moâ—e trusting to them than to Simeon and Levi Brethren in Iniquity in whose habitations were instruments of cruelty Gen. 49. 5 6. Be cuâ—telous come not near the brinke venture not upon Arminiâ—n Fâ—milistical and other mungril opinions which partly speaks in the language of the Jews and partly in the language of Ashdod Give the Devil his Option he would have for his Agent a. Familist as soon as a Papist for a Familist can aequivocate and tell you he means Christ and him crucified when as he means not the Christ crucified at Jerusalem but a phansie of his own addle brain a Christ in him or a Platonick Christ 4. And lastly shew some tokens for good of your joy and rejoycing 4. Shew some token of thankfulness in the mercy of this day This day is a day of Thanksgiving let it be a day of Almes-giving to cloath the naked and feed the hungry that their loyns may bless you send to such for whom nothing is prepared This day is a feasting day and there ought to be a sending of portâ—ons one unto another I come in a good day I hope you will not say me my there are many pooâ—e Housholders and poor Scholars too it 's farre more charity to help them than your wandring Peggars In Florence as I have read there was speciall provision made for such housholders as were poor and
admits of no revocation Arrow out of a Bow we cannot call back the least minute of time Deeds of Lands are made oftentimes in this world with power of revocation But mans eternal condition admits of no revocation When once death hath dissolved and put a period to our life in this world then we are lanched into the ocean of Eternity and there 's no possibility of returning to the shore of this world no new life to re-act in this world After this life ends we shall be in a never-ending condition The Saints shall no more returne to the world for the world was their prison Death is their Goal-delivery Multitudes of sorrows and sufferings they have met with in the world now in Eternity they are freed from all and shall never returne to re-act all those Tragedies and sufferings which they brake through in this life Neither can the damned 〈◊〉 any relaxation or revocation for they are in a hopelesse and Christlesse condition They sinned against an infinite God and in Justice he proportions infinite punishments for sinning against so infinite a Majesty Thus you have heard what Eternity cannot admit of by way of negation I have shaddowed it forth in those Propositions Now what Eternity is I shall positively thus define unto you Definition of Eternity Eternal life is the perfection of happynesse given by Christ unto the Saints in glory whereby they have an everlasting fruition of God and communion with him To open this Definition 1. I call it the perfection of happynesse It 's the aggregation of 1. Eternity is the perfection of happinesse all good things the comprehension of all blessednesses Many Stars make a Constellation many waters make a sea All good things put together make up this happyness There 's no imperfection no decay no alteration Eternal life takes in perfection of joy perfection of glory perfection of degrees 2. This is given by Christ unto the Saints Joh. 10. 28. I saith 2. Eternity is Christs gift Christ give unto them eternall life God the Father gives eternall life by the Sonne and the Sonne by the Spirit God the Father the fountain and author of all life gives this life God the Sonne laid down his blood a price abundantly sufficient to pay to the uttermost farthing for the purchase And God the holy Ghost seals and gives assurance and applyes the love of God the Father and the love of God the Sonne with all his meritorious sufferings unto the Saints 3. I said by this eternall life the Saints in glory enjoy fruition 3. The Saints enjoy fruition of and communion with God and communion with God Here they enjoy some glimpses and parcels of this communion they have tasted how good God is But in Heaven in Eternity in the fruition of and communion with God there will be these singularities 1. They shall enjoy God immediately They shall enjoy the 1. They enjoy God immediately blessed presence of God communion with the holy Trinity not as here by ordinances and means but immediately 1 Joh. 3. 2. they shall see him as he is If it be so sweet to enjoy a Sabboth and communion with God in Ordinances and communion with his children here on earth Oh! how ravishing must that sweetness be to enjoy God in heaven Si adeo dulcis quaerenti saith Bernard quid erit invenienti If wee meet with sweetness in our way what shall we doe at our jouâ—â—â—ys end in our country 2. They shall enjoy God fully In thy presence is fulnesse of joy Ps 2. They enjoy God fully 16. 11. God will never hide his face he will never withdraw his comforts There wil be no low ebbe but it shall be full tide alwaies Every vessâ—l shall be as full as it can hold even brim full of glory 3. They shall enjoy God everlastingly At thy right hand there are pleasures for evermore Psal 16. 11. Eternity admits no period 3. They shall enjoy God everlastingly of time no conclusion A Ring which is an emblem of Eternity may be broken to pieces and will wear away The Vestall fires are quenched Methuselah that long-liv'd Patriarch dyed But Eternity admits no conclusion As long as God and Christ is so long shall the Saints be happy and that 's to all Eternity Non beatitudo esset si certum Sancti non haberent se ibi semper futuros Aug. de Civit Dei Having now given you some glimpses of Eternity and having though but darkly represented to you that which is indeed inconceivable and inexpressible but by those who are partakers of it I come now in the next place to prove my assertion That this ought to be our inquiry grand business the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of works to examine what shal become of our souls bodies to all eternity I shall give attestations to the truth delivered 1. From Scripture Examples 2. From Scripture Precepts 3. From Scripture Reasons 1. From Scripture Examples This was the maine Question of 1. From Scripture examples those that were touched at Peters Sermon Men and Brethren what shall we doe Act. 2. 37. And of the convert Goaler Sirs what shall I doe to be saved Act. 16. 30. Eternity was in the eyes of Enoch Gen. 5. 24. And in the eye of Moses Heb. 11. 26. This was in the meditations of David Ps 17. 15. When I awake I shall be satisfied with thy likenesse This was that Country which those renowned Patriarchs sought after Heb. 11. 16. This was in the heart of Paul Phil. 1. 23. and he speaks in the name of all the Saints Phil. 3. 20. Our conversation is in heaven whence we look for the Saviour the Lord Jesus Christ The worthy Martyrs of whom the world was not worthy laid down willingly this temporal life for an eternal Heb. 11. 35. And what 's the great ground of consolation 1 Cor. 5. 1. but a house eternall in the heavens It were easie to give a Catalogue of many rare precious servants of Jesus Christ who have made this their designe and businesse to enquire concerning their everlasting condition But this that hath been said may suffice 2. For Scripture Precepts To this purpose tends the weighty 2. From Scripture precepts exhortation of Christ to lay up treasure in heaven Mat. 6. 19. 20. to seek first the kingdome of God Mat. 6. 33. Joh. 6. 27. to labour for that which endureth unto eternal life And those of the Apostle Phil. 2. 12. 1 Tim. 6. 12. v. 19. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not a bare taking but a laying hold with both hands Wee must make it our businesse to get assurance of our eternal condition 3. I will lay down some Scripture Reasons and they shall bee 3. From Scripture Reasons considered under two heads either privatively what we are freed from by our interest in this eternal life or positively what wee gaine by the
what he professeth wherefore Mr. Calvin on the place giveth him this brand of infamy Qui ergo putant se posse elabi Calv. in loc ex Dei judicio talibus artificiis eos Propheta maledictos esse dicit Such who by such tricks and juglings think to escape Gods judgement they are accursed persons In the second place we are to make enquiry what 's to be understood by having in the flock a Male A. By Male wee are to understand the best of the flock such as the Law required without blemish Lev. 1. 3. 10. This Male must have these properties according to Vatablus his observation It must be Integer immaculatus absque ullo vitio The 70. renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that man that is able to give a better sacrifice A man of ability to give a Male and offers a vile contemptible sacrifice O what a horrible affront and indignity is this to God! Haec Hierom. autem dicendo ostendit eos habere quae optima sunt offerre quae mala sunt So Hierome on the place They had the best in the flock and yet offered the worst such are accursed persons who carry themselves thus contemptuously towards the great God of Heaven and Cyril Alexan. Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Cyril of Alexandria This is nothing lesse than contumely and injury offered unto God 3. What are we to understand by a corrupt thing A. By a corrupt thing we are to understand that which is weak vile feeble and contemptible Cyril on the place thus expresseth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such things as seem of no account and reckoning Such was the basenesse of their spirits in those daies that they thought any thing good enough for God No Vows no Ingagements held them fast so great was their falshood and hypocrisie that they offered the refuse and worst to God They loved a cheap religion easie duties sleight services wherefore if they could find out any thing more cheap easie and contemptible than another that these base hypocrites offered to the Lord. These are the deceivers and notorious juglers which come under the Anathema of the Text I wish there were not an Anabaptistical spawn in these daies who love a cheap Gospel and decry Ministers and their maintenance Some are best pleased with that portion which they have robbed the Ministers of Insomuch that many will brand Ministers with the odious names of Jewish and Antichristian Priests though onely for demanding their lawfull dues And further though a Minister demands onely his own he having as good a right to his tenth part as any other have to their nine parts yet the iniquity of these times are such that many make no conscience at all of defrauding the Minister Siquid blaeâ—um siquid debile siquid distortum that they will allot for the Ministers share But such cheaters of Gods Messengers will thrive by their fraudulent dealing no otherwise than the Eagle which stole a peece of flesh from the Altar and with it took a live coale which burnt up her own nest And now the Paraphrase of the words being premised Here are four Doctrines which lye obviously in the words 1. All such as deale deceitfully and hypocritically in Gods service Doct. 1 expose themselves unto the dreadful curse of God 2. In all our services it 's Gods expectation and our obliged duty to Doct. 2 offer the best we can possible unto the Lord. 3. It 's a high contempt and indignity to offer any thing vile refuse Doct. 3 and corrupt unto the Lord. 4. The greatnesse of Gods Majesty and the estimation that Heathens Doct. 4 have of a Deity do abundantly condemne the contemptuous carriages of seeming Professors who offer a contemptible sacrifice unto the Lord. Of these I shall fixe onely on the second as comprehending the rest which I shall lay down for the ground work of my ensuing Meditations The other Doctrines will fall in either as Reasons or Vses For the inlargement of the point of Doctrine propounded my Method shall be 1. To make strict enquirie how must our services be performed Method in the best way which we ought to offer unto the Lord or what is that Male in the Text which wee ought to sacrifice unto the Lord Then in the second place I am to prove my assertion by Scripture Testimony And then thirdly and lastly improve the premises in some usefull Application and I hope so to conclude with the assistance of Gods Spirit as to prevaile with you to put this Doctrine into practise i. e. To give God your best services best endeavours even such as will be acceptable unto the Lord For what was first propounded The Inquiry being how must our services be performed which we ought to offer unto the Lord I shall by way of character give in my Answer in these six distinguishing Qualifications 1. What we do even all we doe must come from and be performed Charact. 1. Al must bee done from the heart with a pure heart Purity and Integrity of heart are principally lookt after and esteemed of in Gods accompt The heart God calls for Prov. 23. 26. My Son give me thy heart And this heart may not be divided It must be one heart Jer. 32. 39. And I will give them one heart and one way that they may fear mee for ever for the good of them and of their children after them It must be the whole heart Joel 2. 12. Therefore saith the Lord Turne yee unto me with all your heart with fasting with weeping and with mourning It must be all the heart Josh 22. 5. But take heed diligently to doe the Commandement and the Law which Moses the servant of the Lord charged you to love the Lord your God and to walk in his waies and to keep his Commandements and to cleave unto him and to serve him with all your heart and with all your soul Lo then a single sincere undivided heart must be offered up to God And whatsoever we doe we must do it heartily as unto the Lord Col. 3. 23. Quod cor non facit non fit When one of the Roman Emperours offered a Beast in sacrifice and it wanted a heart their Augures upon the observation foretold some strange misery to ensue I am sure whatever we offer unto God if wee bring not our hearts with the offering all will be rejected Wherefore the sacrifice of the wicked is abominated by God because he offereth it with a naughty heart Prov. 21. 27. The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked mind Charact. 2. We must have regard unto the beauty of the season 2. In all our services we must have regard to the Beauty of the season for every thing is beautifull in its season And a dreadful curse is threatned against all those who brought not the Lord an offering in its season Numb 9. 13. Of
consecrated unto the Lord And if the first fruits be holy the whole lump will be sanctified Pub. Scipio first went into the Senate to pray before he went into the Capitol to consult Christ was at prayer a great while before day Mark 1. 35. David prevented the night watches The Jewes divided the day into three parts the first was for prayer the second for the study of the Law the third for worke I have read that King Alfred the founder of the ancientest Colledge in our University divided the day into three parts eight houres for prayer study and writing 8 houres for eating drinking and sleeping and eight houres in the affaires of the estate My Brethren let 's all make it our business to serve the Lord with all our hearts Le ts in good earnest with all the members of our bodies and faculties of our souls give up our selves to God Let 's offer all we are and have even a whole burnt offering unto the Lord. Let 's give God the best of the best Let 's not sleep away a morning Sermon and be in our beds when we ought to be in the publicke Congregation Cannot we rise early enough for our secular interest and shall we neglect in the mean time the eternal good of our immortal soules The Queen of Sheba came from the uttermost parts of the earth and the wise men came from the East c. And shal any be so lazy as not to step over their thresholds to hear a Sermon Will men loose this Manna for want of gathering it Men ought to labour more to be good then to bee great and to be more careful to discharge their places of preferment then sollicitous to procure them What seeking riding solliciting undermining what scandalizing supplanting perfidious dealings are every where to be found These waies of unbrotherly dealings are very frequently practiced in these evil daies These things my brethren ought not so to be I fear those times and practises are revived now a daies against which the Prophet Micah complains chap. 7. 3. That they hunt every man his brother with a net Thence an exhortation is inferred v. 5. Trust not in a friend put not confidence in a guide But here lies our duty to doe all we can to promote the honour of God to lay out our selves Interests and all to advance the Gospel of Jesus Christ We seek our selves every where our own honour ease and Interest How greedy are many to get more riches how sollicitous of increaseing their substance But how careless are men of doing their duties and discharging the great trust reposed in them Wherefore the other part of my Use shall in an especial manner be directed to two sorts of Persons viz. Magistrates and Ministers 1. Let Magistrates doe their best in their capacity to promote 1. To Magistrates the glory of God They have great advantages put into their hands and let them remember that they bear not the sword in vaine A Magistrate in Gods cause should be like Levi who knew neither Father nor Mother nor Brother nor Sister Of all others a Magistrate should be a man of zeale and courage he should bring the wheel upon the wicked Be they honourable or worshipful he should not spare them in their wickedness Swearers Drunkards Whoremongers Sabbath-breakers these should be punished and Blasphemers who are as bad as the worst For their abomination is never the less because they have so many to plead for them It 's an old Moral Law never yet repealed that he that blasphemeth the name of the Lord should be put to death Lev. 24. 16. What abundance of good may Magistrates doe How many prizes have they put into their hands to serve God in their places Let none be afraid to be good Let them have this Motto or Monitor in their serious thoughts Those that honour God he will honour but as for those that despise him they shall be lightly esteemed 2. To Ministers 2. Here 's one word to Ministers and so for the present I shall conclude Must God have the best then let Ministers offer to God their prayers studies best paines Luther used to say that prayer Meditation and Tentation makes a Preacher And Bernard used to say Bene orasse est bene studuisse Let all Ministers pray much let them first study their own hearts and then study their sermons which they preach to their Auditors The Preacher studied acceptable words A Minister must be an Interpreter one of a thousand Gods mouth to distinguish the pretious from the vile He must have the tongue of the learned to speak a word in due season I have often thought of Davids resolution to Araunah that he would not offer to the Lord that which should cost him nothing Questionless transcriptions Extemporary effusions vain fancies forced Allegories Wire-drawne Expositions are unbecomeing a Pulpit There 's a curse upon all those that doe the work of the Lord negligently Let 's all endeavour to approve our selves workemen that neednot to be ashamed Thanks be to God There 's a choice company of young men who usually supply this lecture Their spirits are serious and their language savory and they preach solid Orthodox and soule-saving Doctrines I must admire and can neuer enough bless God for the same The saying is no more common than true that the hope of our Church is in our young men I will make no comparisons I wish from my heart that we were all better that we would preach more solidly and more frequently And sor mine own part I am of opinion that those who preach most frequently haveing a single eye at Gods glory these are the best and most profitable Preachers and doe most good to poore soules Let none of us hide our talents in a Napkin Let 's not hide our Candle under a Bushel But let 's imploy frequently this sword of the spirit and draw it out lest Ducentas octoginta sex Conciones quotannis habuit Calvinus ad Popu'uÌ„ Lectiones vero centum octoginta sex praeter Epistâ—las Disputationes c. Beza in vita Calvinâ— by keeping it in the scabbard it grow rusty for want of using When we read of Chrysostomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saith he preacht yesterday and to day And of Calvins indefatigable paines as * Beza writes in his life we may be ashamed that we do no more Let not any ordained Minister especially stand idle in the market place and say none hath hired me There are many pulpits empty both here in adjacent Parishes Yoâ— have places enough to visit were you but of the rare spirit of Amaziah the son of Zichri who did willingly offer himself unto the service of the Lord. Brethren I am jealous over you with a godly jealousy And in love to your soules I am your remembrancer of these things Liberavi animam And so for the present I conclude heartily desireing that what hath been spoken may abide by you
with that Apostolical Doxology Rom. 11. 36. For of him and through him are all things to whom be glory for ever Amen I shall adde a fourth consideration and that shall be drawn from Consid 4. Drawn from the credit reputation of Christian Religion the Credit and Reputation of Christian Religion which we should with our lives livelyhood and all endeavour to uphoâ—d Shall Heathens think no cost great enough no paines no service sufficient for their false Gods and shall we grudge at every thing which we doe in the worship of the true God We read in the Text that the name of God is dreadfull amongst the Heathens i. e. Gods greatnesse is astonishing amongst the Heathen They have some dread and fear of a Deity Pharaoh Nebuchadnezzar and others Drusius in loc have been forced to confesse the power of God Quod merito vobis pudorem incutere debet so Drusius on the place i. e. This consideration ought to make you ashamed that ye who are my people doe not reverence me yet the Gentiles reverence and fear my name The Christian Religion gives not its Professors a Writ of Ease but presseth upon us running racing fighting wrestling striving to enter in at the strait gate contending for the Faith taking heaven by violence working out our salvation giving all diligence to make our Calling and Election sure If we sit loose from duties or do them superficially and slightly we open the mouthes of Heathens and ungodly men to speak evil of Religion Uncircumspect carelesse walking of many Professors causeth the enemies of God to blaspheme What will Turks say they give Mahomet the best service they can and shall Christians be carelesse in their service to Christ shall Mahometans be more zealous to serve their false Prophet than Christians to serve the great true Prophet Jesus Christ Pliny tels us a story that Alexander when he had conquered Arabia he presented his School-master with a ship laden full of Frankincense bidding him to spare for no cost when he offered sacrifice unto the Gods Let not Christians think much of any cost any pains and service offered unto the great God of heaven and earth As for instance our prayers must be fervent Jam. 5. 16. In giving Almes we must give with simplicity in Ruling wee must rule with diligence Rom. 12. 8. Love must be without dissimulation Rom. 12. 9. Faith must be a working faith 1 Thess 1. 3. In every duty we must put our whole strength to it remembring the counsel of the Wise man Eccles 9. 10. to do with all our mâ—ght It was a great wickednesse in Aigolandus King of Africa to scorn the Christian Religion because he saw many Christians poor and ragged But it is much more evil in Christians especially Professors by their loose and carelesse walking to give advantage to prophane men to asperse the Christian Religion Religion receiveth many a wound by licentious Professors How nearly then doth it concern all Professors to look more narroâ—ly to their paths to walk worthy of God as becommeth the Gospel that to their utmost they may keep up the reputation of Christian Religion A fifth consâ—deration shall be drawn from the greatnesse of the Consid 5. From the sin in offering the vile and corrupt 1 It is a great folly sin in offering that which is vile and corrupt unto the Lord. This sin is compounded of four ingredients Folly Contempt Presumption and Sacriledge 1. It argueth great Folly to put off God with the worst to present unto an omniscient God a worthless sacrifice is exceeding great folly and such folly shall not escape unpunished The heart is known to God it 's that which God principally looks after He it is which searcheth the heart and tryeth the reines A sacrifice without a heart is rejected In praying if iniquity be regarded the Lord will not hear Psal 66. 18. Wherefore is Ephraim called a filly Dove the Prophet renâ—ers the reason because he was without Mr. Totshel of Hypocrisie a heart Hos 7. 11. Now the heart is the chiefest thing which God requires and he requires the strength and bent of the heart the integrity thereof It must be one entire and undivided heart Let 's not dare to collude with God though we may deceive our selves and the world yet we cannot deceive God It 's exceeding great madness and folly to offer to the All-knowing sin-revenging heart-searching God any thing vile and contemptible 2. It argueth great contempt v. 13. the words next proceeding 2. It argues great contempt v. 7 8. The lame and the blind are abhominable God expects an intelligent reasonable service Blind devotion ignorant services are abhominable That Popish opinion deserves an Anathema that Ignorance is the Mother of Devotion God requires the strength and vigour of the whole man Therefore cold languishing services lame halting services are abhominable A governour on earth would not be put off with a refuse sleight present Jacob commands Take of the best fruits in the Land Gen. 43. 11. And shall we present to the great King of heaven and earth a contemptible vile service we read Zech. 11. 13. its called a goodly price by way of scorn and disdain that such a sordid price should be given And what was that price but thirty pieces of silver about five Marks of our mony which as Josephus and other Hâ—storians mention was the price of a slave And indeed abhominable sinners do what in them lies to put the great God to the condition of a slave Isa 34. 24. Consider what a great affront and contempt it would be for a Beggar in his nasty ragge to come and set himselfe down at the Table of a Prince How much more is it for prophane persons to sit themselves down at the Table of the Lord No uncircumcised person ought to eat the Passeover and no uncircumâ—ised in heart ought to eat the Lords supper The blind and the lame ignorant and scandalous have no right to this Ordinance because they discern not the Lords body It's childrens bread holy food In the Primitive times when the Sacrament was to be administred one cryed out aloud holy things for holy persons Though unwarrantable separations do much harm as one extreme so I am perswaded that promiscuous Communion will doe as much harme on the other extream 3. It argueth great presumption to presume of acceptance of 3. It argueth great presumption that service which is cheap sordid and sleight For any to think any torn beast would serve well enough for a sacrifice this was the great presumptuous sin of the Jews And for Christians to think a base out-side Profession will serve the turn is a formall lazy cheap devotion The bare sitting out of a Sermon the mumbling over in bed those few words between sleeping and waking Lord have mercy upon me For people to lick themselves whole and think to be cured by such sleight Medicines what 's this but
is any 2. Prayer must be in Faith whit available in the sight of God It s the prayer of a righteous man which availeth much And only beleevers are accounted righteous in the sight of God 3. Prayer must bee fervent James 5. 16. Qui timide rogat docet negare 4. All Prayer must be put up in the name of Christ Joh. 15. 6. 3. Prayer must be fervent 4. All Prayer must be put up in the nāe of Christ 5. Prayer must be with perseverance 6. Prayer must proceed from the spirit of Adoption No petition can be excepted unlesse it be prefer'd in the name of Jesus Christ 5. This Prayer must be with perseverance 1 Thess 5. 17. Will the Hypocrite saith Job pray alwayes will he alwayes call upon God 6. Prayer must proceed from the Spirit of adoption Gal. 4. 6. Many have a gift and are strangers to the grace of prayer Many use a form and yet are unacquainted with the Spirit of prayer Many use prayer as a duty few as a meanes Wherefore we must shaddow forth the spirit of prayer by these propertyes 1. There 's a warming of the heart the heart powreth out its selfe before the Lord Hence comes grones sighes supplications The heart is seriously affected Prayer is rather heart labour then lip labour and the heart breakes and pants after God in prayer So was Hannah affected in powring out her heart before the Lord. 2. There is a Child-like language There is Abba Father 2. Gal. 4. 6. There is much difference betweene the language of Children and Slaves Gods children learn his language and they come as children unto a Father 3. Their aime ends and designes are Gods honour and glory 3. Self-ends and interests doe not set men on work to pray the spring that moves is love to God his honour and glory and the end and aime they drive at is the glory of God In the next place its inquired How may we give God the Q. 2. How we may give God the Male in receiving of the Sacrament Male in receiving of the Sacrament For Answere hereunto we are to note that if we rightly examine our selves we may participate of the Sacrament To which purpose I will set down Self-examining-objects Self-examining-propertyes and Self-examining-graces 1. For self-examining-objects and they are either thoughts Words and Deeds as 1 For our Thoughts we must examine whether they are sanctifyed 1. Self-examining-objects 2. Self-examining-Propertyes 3. Self-examining-graces Jer. 4. 14. 2. As for Words they must be such as minister grace to the hearers Col. 4. 29. and 3 As for our Actions they must be such as become the Gospell Phil 1 27. 2. For self-examining-propertyes they must be 1. Thorough and Impartiall we must take notice both of lesse and greater sinnes No sinne must escape us without due and serious examination 2. Regular The rule of the word must be that whereby we must try and examine our whole life we must bring all to the Law and Testimonye Then 3. For Graces we are to examine in these especially 1. Knowledge is required whether we discern the Lords body An Ignorant blind devotion is abominable and rejected by God we must know the nature of a Sacrament the Institutor the end of it we must know our happynesse by creation our misery by sinne in Adams fall our restored condition by Christs Redemption the benefits of Christs purchases viz. Justification Sanctification and Glorification 2. Faith is required and this must not be Temporary Historicall Dogmaticall but a Justifying faith such a one as purifieth the heart Act. 15. 9. as is unfained and worketh by lowe 3. Repentance this must be Evangelical This Repentance must have these fruites 2 Cor. 7. 10 11. 4. Love both love to God and love to the Brethren Joh. 13. 47. Love is the badge of a Disciple 5. New obedience newnesse of life is required Isa 55. 7. And thus we must give God the Male in the celebration of his Ordinance But the next Question hath some affinity unto this Q. 2. Whether we give God the best in our graces Q. 2. Whether we give God the best in our Graces Not to instance in what I instanced before I le propound other instances viz. In Humility Meeknesse Temperance Wisdom 1. Doe we give God the Male in the exercise of the grace of Humility There may be a voluntary Humility and a naturall humble carriage but the question is whether we have that Humility which is of the same stamp with spiritual Poverty whether self be emptied Christ advanced 2. For Meeknesse there 's in some a more natural inclination to Meeknesse But when we are provoked to wrath do we then shew meek spirits to bear and forbear with others to overcome evil with good to heap coales of fire upon enemies heads 3. For Temperance where is our sober temperate carriage in Abstinence and Moderation Phil. 4. 5. 4. For Wisdome doe wee labour for Wisdome Divine Wisdome and honour God with it lay forth our parts interests and all to honour God withall Q. 3. Whether we give God the Male in our whole life conversation Q. 3. Then the last Question is whether we give God the Male in our whole Conversations To which purpose by way of character we must decypher out such a Conversation 1. It must be holy 1 Pet. 1. 15. 1. Holy 2. Sincere 3. Universall 4. Wise 2. It must be sincere 2 Cor. 1. 12. 3. It must be universall Ps 119. 6 101. 4. It must be wise and ordered with discretion the wisdome of the Serpent is required as well as the innocencie of the Dove 5. Fruitfull 5. It must be fruitfull in the exercise of good works A Christian Conversation is not barren it must bear twins 6. Regular 6. It must bee regulated according to the Gospel Phil. 1. 27. Vse 4. For Direction The fourth Use in order is for Direction For the better setting home this Use as may be most profitable for you I shall endeavour to answer two Queries The first whereof is what impediments and obstacles we should remove that hinder us from giving God the best Then secondly What special duties are required to shew the Q. 1. What Impediments are to bee removed Imped 1. Ignorance sincerity of our hearts that we offer God the Male even the best of all our services For answer unto the first Question the Impediments are these especially 1. An ignorant blind mind when people understand not the excellency of Jesus Christ they will brayd of the Gaderenish humour they preferre their swine before him There 's ignorance sufficient when they askt what is thy Beloved more than another beloved Cant. 5. 9 10. But the Spouse gives an experimental answer v. 10. My Beloved is white and ruddy the chiefest of ten thousand 2. A frothy and vaine spirit How many entertain a low and Imped 2. A frothy vain spirit cheap
is a speciall ingagement Observ 2. unto them for the faithfull discharge of their duty Thirdly It is a wonderfull condescension and an act of Singular Observ 3. grace and mercy in God to imploy messengers concerning treaties of peace and Reconciliation Fourthly Ministers of the Gospell should study and practice the Observ 4. most winning way to gaine soules unto Jesus Christ As for these 4. It shall suffice at present only to have mentioned them considering that I have not leisure to handle them severally neither am I willing to handle them overhastily and breake of abruptly The fifth and last Observation whereon I purpose to fix is Observ 5. this That it is a main Duty incumbent upon all the Ministers of the Gospell with all earnestnesse to presse upon people the Doctrine of Reconciliation and use all the Arguments they can to perswade men to be Reconciled unto God This is that grand needfull fundamentall Doctrine which can never be preached enough never heard enough never learned enough You see my Reverend Brethren what a large field lye's before me to expatiate in Here 's matter enough to be treated on in a large volume And how can a short hour's discourse suffice when many daies are insufficient Notwithstanding through Christ that strengthen's me by whose grace I am what I am I shall 1 Cor. 15. 10. The Doctrine unfolded Meth. 2. head 's of discourse endeavour to Contract my selfe and to speak as much as I can in a few words For Method's sake I shall only confine my selfe to two heads of discourse The former whereof only aimes at the proof of the point asserted the latter shall be imployed by way of self-reflexion what may this concern us all as reducible unto point of practice That shall constitute the Doctrinall part of my Text this my darticular use and Application To resume in order what I first propounded I shall endeavour 1. Head to make good my assertion by a double proof both by authority of Scripture and evidence of reason 1. For Scripture Testimony that I may not multiply many 1. For Scripture Testimony instances the Ministers of the Gospell that I may speak it with reverence are as so many Feoffees in trust with the Ministery of reconciliation They are instruments imployed by God in the dispensation of this great Doctrine vers 18. The expressions are vers 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Praeclarus Evangelii titulus quod legatio sit ad reconciliandos homines Deo singularis quoque Ministrorum dignitas quod cum hoc mandato mittantur à Deo ad nos ut internuntii sint quasi sponsores Calv. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There you have one clear proof of my Doctrine that unto the Ministers are committed the Doctrine of reconciliation This is the depth of love as †O humanitatis profunditatem quoniam mortuo filio reconciliation is Ministerium nobis Apostolis iterum credidit Oecumen in loc Oâ—cumenius observes The Angels were the first publishers of peace Luk. 2. 14. Glory to God in the highest and on earth peace and good will towards men This office which was first the Angels work is now transferr'd upon men As for instance the Angel told Cornelius that his prayers were heard but as for the Doctrine of the Gospel of Christ he referr'd him to the Ministery of Peter Hence * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Chrysostom observes that this sheweth the dignity of the Apostles and what work they undertook and likewise the exceeding greatnesse of the love of God So that hence it plainly appeareth that this work of preaching reconciliation is incumbent upon all the Ministers of the Gospell One excellent observation I 'le give you more of Calvin upon vers 18. of this Chapter whose authority is never a whit the lesse because lately so much unworthily †Stumbling block removed by P. H. wherein that eminent Servant of Jesus Christ Mr. Calvin is aspersed and maliciously traduced traduced The words of * Quum ex Evangelio pronuntiat Ministerâ—â—tè ordinatus propitiatum nobis esse Dominum non aliter audiendus atque Dei Legatus publicam personam sustinens atque ad id asseverandum legitima authoritato praeditus Calv. Calvin are thus translated when a Minister saith he rightly ordained pronounceth out of the Gospel that God is reconciled he is no otherwise to be heard than an Embassadour of God and as one that hath the place of a publicke person and endued with lawfull authority to assert the same Another proof we have vers 11. of this Chapter Knowing therefore the terrour of the Lord we perswade men We perswade men indefinitely they have rationall souls and are capable of perswasion and what do we perswade them unto but to be reconciled unto God Wherefore it 's a base calumny of the Arminians who charge the Orthodox as these ears have heard in this very place as if they made man no more then a stock or a stone in his Conversion As Jer. 10. 23. Propheta hic non disserit ex professo quid possint homines sed concedit illis hanc partem ut consultent decernant c. Calv. Phil. 4. 13. for our parts we acknowledge man passive in his Conversion and according to the Prophet the way of man is not in himselfe Further we acknowledge the Antecedent concomitant and subsequent Grace all to come from God yet we cannot deny but God hath endued man with a reasonable soul and made him a subject capable of receiving the Grace of the Spirit infused in him so that man actus agit motus movet and is sano sensu said to be a Co-worker with God He can do nothing without Christ but he can do all things through Christ that strengthneth him as the Apostle speaks But the objection will be thus framed If men as all men by Object Eph. 2. 2. nature are be dead in trespasses and sinnes it 's in vain to preach unto them we may as well preach amongst Tombes and Graves For answer hereunto we must know that notwithstanding men Answ are dead in trespasses and sinnes yet ther 's a quickning vertue in the voyce of Jesus Christ to make even the dead to live When Christ called with a loud voyce Lazarus come forth then he that was Ezek. 37. 10. dead arose out of his grave Those drye bones mentioned by Ezekiel as soon as the spirit breathed on them they had sinews and flesh and stood on their feet and became an exceeding great army So when the Spirit of God works powerfully by the Ministery of the word mirabiles effectus habet The blind see the lame walk and the very dead are raised to life To this purpose tend those Exhortations with those prevalent Obtestations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 1. That ye present your bodies a living sacrifice c. Another is Eph. 4. 1. I therefore the
prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith you are called A third exhortation is exceeding pathetical 1 Thes 2. 11 12. As you know how we exhorted and comforted and charged every one of you as a Father doth his children that ye Phil. 1. 27. Tit. 2. 12. would walk worthy of God who hath called you unto his Kingdome and Glory All these exhortations redound to this issue that such persons as are already reconciled should produce evidences of their Reconciliation by their holy conversation and that is to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemingly meetly as becometh the Gospel And according to those 3 Adverbs mentioned Tit. 2. 12. * Haec tria perpetuo meditâ—â—da adverbia Pauli Haec tria sunt vitae regula sancta tuae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly righteously godly Now the Ministers of the Gospell are sonnes of Peace Ambassadours of Peace and the Gospell which they preach is the Gospell of Peace and this is the fruit of the lips which the Lord creates and the main Isa 5â— 10. Quasidicat per praedicationem Evangelii renovationem Spiritus pacem dabo atque eo modo sanabo hominem peccatorem Bulling in loc Mat. 5. 25. design which they drive and the scope they aime at is to perswade men to make their peace with God and to throw down all their rebellious weapons and yeeld themselves unto his mercy Sinne hath made God their adversary wherefore that counsell must abide upon them Mat. 5. 21. Agree with thine adversary quickly whilst thou art in the way with him At this time God hath sent me with an Olive-branch in my mouth with a Commission of Peace which if it be neglected this day for ought any of us know it may be expir'd and out of date to morrow But I need adde no further Scripture proof in so clear a point In the next place I am to enquire after Arguments for confirmation 2. Proof by evidence of Reason of the Doctrine Amongst many I shall reduce them to three heads of Reasons which I promised for the farther proof of the Doctrine The first Reason shall be drawn from the Office of the Ministers Reason 1. Drawn from the office of the Ministers of the Gospel of the Gospell Their names point out their office they are called Watchmen Seers Workmen Stars c. But I shall go no further than the Metaphor of my Text they are called Ambassadors a name of great Dignity and Duty and the great Duty incumbent on them is to perswade people to be reconciled to be at one with God as Mr. Tindal's Translation appositely renders it Let 's then view the name of Ambassadours and therein we shall finde 4. speciall properties which may very appositely be applyed 1. Ambassadours are gifted and qualified for so great an employment unto the Ministers of the Gospell The first whereof is this that Ambassadours are select Persons gifted and qualified for so great an employment Princes never send ignorant unfit Persons on their errand So the Ministers which are of Christ's sending are qualified and fitted by him for the manageing of so great and weighty employment The Priest under the Law ought to be a man of knowledge * Mal. 2. 7. his lips should preserve knowledge And the Prophet †Isa 50. 4. ought to have the tongue of the Learned to know how to speak a word in season to him that is weary He ought to be an * Job 33. 23. Interpreter one among a thousand And such a one ought the Minister of the Gospell to be †2 Tim. 2. 15. a workman that needeth not to be ashamed * 2 Tim. 3. 17. throughly furnished unto all good works Ambassadours are men of renown and estimation they are highly honoured for their gifts and employment they do not negotiate concerning sleight trifling impertinent matters but they intermeddle about weighty affaires of State and their transactions are about their Prince's matters of highest concernment And the resemblance holds alike with the Ministers of the Gospell They are persons of †Honor iste ista sublimit as nullis poter it comparationibus adaequari Si Regum fulgori comparaveris Principum Diademati longe erit inferior comparatio Ambr. in Pastorali honour of ability and fitnesse such I mean as are of Christs sending and their business is to treat about matters of the greatest consequence even of Reconciliation between God and Man Secular Ambassadors deal about weighty affaires of the world but Spirituall Ambassadors deal about Soul-affaires even the great things of Eternity * Isa 52. 7. How beautifull then should their feet be who bring such glad tydings Such are †2 Tim. 2. 17. worthy of double honour who labour in the Word and Doctrine 2. Ambassadours are Persons in Commission for they have 2. Ambassadors are persons in Commission received a Commission from their Prince by vertue whereof they act accordingly They dare not negotiate with other Princes without the Authority of their Master They are commissionated by the Prince that sends them they are bound up by instructions from him neither dare they go beyond their Commission So the Ministers of the Gospell are Persons in Commission they are ordained Ministers into the Universall Church for the benefit of the Church in generall though they may exercise their function ad hic nunc in a particular Congregation yet their removall from one place to another which ought not to be done without a clear call doth not in the least null or make invalid their Ministeriall function They are Persons called approved and set apart for this great work * 1 Tim. 4. 14. by the laying on of the hands of the †2 Tim. 1. 16. Presbytery which gift ought not to be neglected but * Sensus est Timotheum quum Prophetarum voce ascitus fuit in Ministerium deinde solenni ritu ordinatus simul gratia spiritus sancti instructum fuisse ad functionem suam exequendam Calv. 1 Tim. 4. 14. stirr'd up as the Apostle gives an especiall charge These are those peculiar Persons who have dedicated themselves to the service of God they have put their hands to the plough with a resolution never to look back They have given themselves up as Hannah gave Samuel for a loane unto the Lord all the dayes of his life But as for such who have no other call but from their own high conceited fancies and others such as themselves flatteries as a †V. Mr. Burroughs Irenicum Reverend Divine instanceth who through the pride of their own hearts as Novatus consecrated himselfe a Bishop runne before they are sent and make hast more hast then good speed to invade the Ministers office let them consider if ever they once come to themselves that God who is the God of Order and not of confusion will never blesse their
* Eph. 5. 9. Eph. 5. 9. Viz. Goodnesse and righteousnesse and truth and he mentions another much larger †Gal. 5. 22 23. Gal. 5. 22 23. Viz. Love joy peace longsuffering gentlenesse goodnesse faith meeknesse temperance Here then is the great triall whether the life and conversation be ordered aright Whether the conversation be in †all holy conversation and Godlinesse Whether the new Creature exert it selfe through a mans whole life Whether a holy profession be adorned by a holy conversation Now if in truth and sincerity affirmative answers can be given to these Questions then without doubt such Persons have Interest in this Reconciliation by Jesus Christ But I shall adde no more to these Characters I conceive that whosoever can produce these tokens hath a sure and undoubted title What yet remains is as I promised you to excite you all by some moving considerations to make it your grand work and businesse to get assurance of your reconciled estate which is the businesse of the greatest concernment Motive 1. Consider the riches of mercy and bowells opened towards fallen man and denyed to the fallen Angels As for Motives 1. Let us consider of the riches of mercy and bowells opened towards fallen man which were utterly denyed towards fallen Angells And this consideration heightneth the great contrivance of this Reconciliation in that it was from all eternity Adde hereunto that God himselfe was first in the tender and contrivance of this great work Man neither could nor would make up so great a breach It transcended the Sphere of his capacity Had Adam and all his posterity joyned all their heads together they could not understand what way and means to undertake to make up so great a breach But God the Father out of the riches of his mercy found out a way even a new and living way by Jesus Christ The Angels were past by they fell once and that irrecoverably without any hope of reinvesting themselves in their first estate For Christ shed not one drop of bloud for them He * Heb. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat arripere apprehendere manum injicere B. Andrews Cura sollicitudo labor festinatio pro salute generis humani ea una voce significatur Hyperius in loc took not upon him saith the Apostle the nature of Angels but the seed of Abraham Yet notwithstanding the riches of Gods mercy are inhanced toward fallen man because the promised seed even that †Gen. 3. 15. the seed of the woman should break the Serpents head was proclaim'd in Paradise and appropriated unto mankind Secondly consider the great and inestimable price paid to purchase Mot. 2. Consider the great price paid to purchase peace and reconciliation peace and Reconciliation And what was that price but the price of bloud And this is called in Scripture * Act. 20. 28. the Bloud of God Yet in such expressions we are to understand a communication of Idioms This bloud was the bloud of sprinkling which †Heb. 12. 24. Speaketh better things then the bloud of Abel This was the bloud of the immaculate Lamb slaine from the Foundation of the World Because * Rev. 13. 8. without shedding of bloud there was no remission Christ therefore took upon him humane nature There are two great significant words which evidently declare his humane nature one word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Joh. 1. 14. Joh. 1. 14. He pitcht his Tent or Tabernacle amongst us The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Phil. 2. 7. Vers 8. Phil. 2. 7. He emptyed himselfe or made himselfe of no reputation And Vers 8. we read of the highest degree of Christs humiliation in that he became obedient unto death even the death of the Crosse Thus Christ hath made a compleat satisfaction by doing and suffering all that the Father required And now Christ †Rom. 8. 34. sitteth at the right hand of God who also maketh intercession for us And we have a ground of strong consolation further laid down * Heb. 7. 25. Heb. 7. 25. Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them There 's a word of great importance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as a †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnimodam significat perfectionem Camero in Myroth learned Authour observes signifieth all manner of perfection This sheweth such an absolute perfection that nothing else can be desir'd nothing can be added And wherein doth this all-sufficient Saviour shew himselfe to be so We have an answer and strong proofe drawne from Christs intercession in the following words where it is said That he ever liveth to make * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dicit ut offerat hoc enim semel fecit sed superest altera sacerdotii pars nempe Interpellatio Beza Intercession for them This Scripture is a fort Royall and impregnable notwithstanding all the batteries that Socinian Hereticks make against it But I proceed to a third motive drawn from the willingnesse Motive 3. Drawn from the willingness of God to be reconâ—iled of God to be reconciled Wherefore he sends his messengers upon this errand to perswade people to embrace Articles of peace The Lord entrusts his Ministers with the word of reconciliation which is the Doctrine of the everlasting Gospell And they spend their Spirits and lay forth their strength to the uttermost woing intreating exhorting people to submit unto Christs Scepter and through him to make their peace with God the Father Now the Spirit of God strives in the Ministery of the word It 's a most terrible judgment when Gods Spirit refuseth to strive any longer with a people And this is threatned * Gen. 6. 3. Gen. 6. 3. And the Lord said my Spirit shall not alwaies strive with man i. e. The Lord will not alwaies dispute chide and argue the case with a people the Lord will not alwaies strive by the Ministery of his servants such as were Enoch Noah Methusalah who lived the longest and died but the year before the flood God will not alwaies suffer his Spirit to be grieved the motions thereof slighted Neither will God alwaies suffer the faithfull labours of his Ministers to be neglected * Some †Pagninus Grotius render the word Lo-jiddon non vaginabit He will not alwaies put his sword into the scabberd but he will draw it out and fight against his Enemies And oh that you would all consider in your most serious composed thoughts that now you hear as it were a voice behind you saying This is the way walk in it This voyce is the Spirit speaking in the written word for the Spirit speaks according to the word Now by all the woings and whispers of the Spirit and by the unwearied labours of the faithfull Ambassadours of the Gospell you are entreated to
consult the eternall benefit of your immortall souls Now the voice of the Turtle is heard in the Land Manna falls round about your Tents The spirituall Manna of the word is plentifully rained downe amongst you You never had more frequent never more profitable preaching Now the Spirit moves by the Ministery of the word And the Lord expostulates the case * Ezek. 18. 31. Why will you die O house of Israel The Lord delights not in your blood so he professeth †Vers 32. For I have no pleasure in the death of him that dyeth saith the Lord God Wherefore turn your selves and live ye Now the Lord Jesus knocks at the dores of your hearts â—â— and waits for admission He waits to be gracious and even waits till his locks be wet with dew He invites himself to be thy guest and he invites thee to come unto him he will entertain thee with a banquet of love Now herein appears the great and wonderfull condescension of our gracious God who to shew his willingnesse to be reconciled is himself first in the motion We sought not to him though we were the offenders but he sought unto us Hence appears how abundant in loving-kindness mercy the Lord is towards us even alwaies before hand with us in mercy notwithstanding we unthankfull wretches are behind hand with him in duty The Lord convinceth all the World and stops the mouths of Cavillers that he is not so austere as some men mis-understand him but he seeks to us first and is * 2. Pet. 3. 9. not willing that any should perish but that all should come to repentance A greater gift the Father could not give then his beloved Son yet he sent him out of his bosome the Son in whom he was well pleased not to reign according to the state of earthly Kings but to be as †Mat. 3. 17. one that serveth and not to save his life but to lay downe his life as a ransome for all those that were given him of the Father And to this very end and purpose Christ came ‖ Mat. 18. 11. That he might seek and save that which was lost We were all lost in the old Adam and there was no way of recovering our selves but by seeking after our Interest in the new Adam yet we would not seek him we ran away from him and when he invited we made excuses and would not come when he knockt we bolted the dore when he called we would not answer But Jesus Christ in the day of his power makes us a * Ps 110. 3. willing people or a people of willingnesses as the originall expresseth it Now Christ's great errand was to seek us when we were altogether lost and when he found us he beseeched us by the Ministery of his Ambassadours that we would be reconciled unto God Fourthly consider Reconciliation once made for us by Jesus Motive 4. Reconciliation once made is made for ever Christ with the Father is abiding and permanent There will be no breakings out again The Reconciliation once made is made for ever and the Foundation of it is the Faithfulnesse of God He is a God †Psal 89. 28. 34. keeping covenant ‖ 2 Chr. 13. 5 faithfull that hath promised his * Heb. 10. 23. promises are yea and Amen The covenant of God is †2 Sam. 23. 5 an everlasting covenant it 's a covenant of ‖ salt and the love of God is * Jer. 31. 3. everlasting And Christs love is †Joh. 13. 1. to the end Christs prayers and intercession are everlasting as in the place forecited Heb. 7. 25. So that hence we may conclude that once justified and for ever justified once reconciled and for ever reconciled Let us on our part labour to get assurance of our reconciled estate and get more evidences and manifestations thereof unto our own souls and so we shall reap the greater comfort As for Gods part there 's no possibility of failing he never was nor will be worse then his word He is truth it selfe and he glories in that attribute of truth that he is faithfull in all his promises Balaam though a mercenary Prophet gives a true attestation * Numb 23. 19. Numb 23. 19. God is not a man that he should lye neither the Son of man that he should repent hath he said and shall he not do it or hath he spoken and shall he not make it good Such then as hold the Saints Apostasie as Petrus Bertius doth the Frontispice of whose book viz. Apostasia sanctorum seems to me to be contradictio in adjecto and others both of the Popish and Arminian faction now adaies do highly derogate from the faithfulnesse of God and are the greatest adversaries unto the consolation of Gods Children by making them sad whom God would not have made sad Among many there 's one speciall Scripture which overthrowes all the Arminian Cavils in this particular Here let us fix and through Gods grace resolve never to start a jot from that truth delivered by our Saviour †Joh. 10. 28. Joh. 10. 28. And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand Here 's our strong hold that our perseverance is not in our own but in Christs keeping And the perpetuity of a Saints condition depends not upon his free will which is an Aegyptian reed and is deceitfull but upon free grace upon Christs Intercession And there is ‖ Heb. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help laid upon him that is mighty and Christ is the rock of Ages here is security enough here we may safely venture all He hath said it and there 's enough in that promise He will never leave thee nor forsake thee Fifthly and lastly and with this particular I shall conclude Motive 5. This may be the â—last time of tendring termes of Reconciliation consider seriously for ought either you or I or any other can discern this may be the last offer and tender of Gospel-reconciliation that ever may be vouchsafed unto you If you stop your ears and refuse to give audience unto Christs Ambassadours this day for ought any of us knows their commission may be expired and quite out of date to morrow In a short time the most holy industrious and faithfull Ambassadour may have his Quietus est Christ may say to him †Mat. 25. 21. Well done good and faithfull servant enter into the joy of thy Lord. As then you desire that the Ministers of Jesus Christ may give up their account ‖ Heb. 13. 17. with joy and not with griefe let it be your wisdome and care in this very day which may be a criticall day to entertain those things which concern your everlasting peace Now you enjoy Sabbaths the desire of dayes the Ordinances the * Is 25. 6. feast of fat things yet your eyes behold your teachers
the dore of the Sanctuary is yet opened and a * Ezra 9. 8. nail is yet left in the holy place you have bread in the morning and in the evening and more plenty of spirituall food on the Sabbath day and week daies then heretofore Much is given unto you and much required from you Where God hath sown so liberally he expects as plentifull an harvest Now you hear the joyfull sound even the word of reconciliation and substance of our Embassie is to intreat you to consider the value and dignity of your Heavenly born being soules and to seek after reconciliation otherwise you are undone to all eternity Now Christ holds out a white flag for a parley of peace now the King of Heaven holds out the golden Scepter O come and touch the top thereof and live The Port-cullis is not yet let down The Judge hath not yet vailed his face The dore of hope is not yet shut up the holy Ghost calls †Isa 55. 6. Seek the Lord whilest he may be found call upon him whilest he is neer ‖ 2 Cor. 6 2. Nemo tam divos habuit faventes crastinum ut possit sibi polliceri Senec. Now is the day of salvation None of us can promise to our selves a morrow no not the least moment of time and if we neglect this golden opportunity and season of grace offered we may never live to have another tendred unto us All the World cannot call back the least minute of time when once it is past it 's like a swift stream or an arrow out of a bâ—w not to be recalled Wherefore as you consult the eternal good of your immortal souls be intreated to improve all the prizes and Talents that God puts into your hands to get Wisdome withall When the Lord bids you seek his face O that your hearts with all readinesse might return this answer * Psal 27. 8. Thy face Lord will I seek God hath put this word into my mouth and here fixt my thoughts after I had severall other subjects in my eye and hath sent me on this very errand to treat on this great Theame of reconciliation unto God And now what message shall I return unto him that hath sent me What account shall I give at the last day of the entertainment of this word What shall I say more You have life and death set before you this day viz. The happinesse of a reconciled estate and the misery of an unreconciled estate O that the Lord would engage you all to make the better choyce by hearkâ—ing unto this word of reconciliation and unfainedly embracing the same and so your souls shall live †2. Tim. 2. 7. Consider what I have said and the Lord give you understanding in all things THE MINISTERY OF ANGELLS Heb. 1. 14. Are they not all Ministring spirits sent forth to Minister for them who shall be heires of salvation TO draw down the context to the text we are to Sermon 2. Preached at S. Marye's Oxon. Oct. 3. 1658. Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solis radii sunt ejusdem naturae cum sole ab eodem propagatione distinguuntur avelluntur nunquam hac Metaphorâ divinam filii naturam convenientissime expressit Apostolus Et character â—icitur expressa imago Archetypi Pareus in loc take speciall notice of the Excellency and dignity of Christ represented unto us in this chapter especially Vers 3. Who being the brightness of his glory and the express image of his person and upholding all things by the Word of his Power when he had by himselfe purged our sinnes sat down on the right hand of the Majesty on High And by way of Comparison the Apostle further inhanceth the honour and preheminence of Christ For after he had compared Christ with the Angells he sets the Crown on Christs head his name is more excellent than theirs Vers 4. 5. Being made so much better then the Angells as he hath by inheritance obtained a more excellent name then they For unto which of the Angells said he at any time Thou art my son this day have I begotten thee And againe I Will be to him a Father and he shall be to me a Son Christ is a Son the Angells his servants they may not be worshipped themselves but they must worship Christ Vers 6. 7. Let all the Angells of God worship him Of his Angells he saith who maketh his Angells spirits and his Ministers a flame of fire And further honour is ascribed to the Son which is not to Angells Vers 8. 9. Vnto the Son he saith Thy throne O God is for ever and ever a scepter of righteousnesse is the scepter of thy Kingdome Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oyle of gladnesse above thy fellowes And further Christ is a Lord and Creatour the Angells servants and creatures Christ is advanced to the Throne He is the Soveraign Lord of all Vers 13. The Angells ministering spirits subservient to Christ and at his command and when commissionated by him helpfull and serviceable unto all the children of God It is demanded by way of interrogation in the Text Are they not all Ministring spirits c. Which scripture sets forth clearly the Protection of Angells their Ministery and serviceablenesse unto the children of God A point seldome taught yet very usefull comfortable and of singular concernment unto all the children of God! And being that its the duty of the Minister to declare unto people the whole councell of God that which hath oft been in my intention I shall now endeavour to handle with all the perspicuity that I can The words contain a question Are they not all Ministring spirits Divis which being resolved the answer is obvious that the Angells are all Ministring spirits More particularly we are to observe a Description of Angells 1. From their nature Spirits 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exprest 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. From their office Ministring 3. Their commission Sent. 4. Whose Ministers they are 1. Primarily Christs And secondarily Christs children 5. The universality All All the Angells Here 's the universality of the object and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and universality of the subject all the Angells All that are heires none left out none exempted from the benefit of the service of all the Angells of God All that are heires of Salvation all Christs children have interest in their protection Many scruples may be made and many things require explication what requires opening shall be endeavoured in the enlargement of one intire doctrine whereon I purpose to fix Thus I propound it to you That it pleaseth God to make use of the Ministery of Angells for Doct. the good of his Children This is the point I aime at from this
and when Jacob saw them he said this is Gods host and he called the name of that place Mâ—hanaim †Deut. 33. 2. The Lord came from Sinai and rose up from Seir unto them and shined forth from mount Paran and he came with ten thousands of Saints from his right hand went a fiery law for them ‖ Ps 68. 17. The Chariots of God are twenty thousand even thousands of Angells the Lord is among them as in Sinai the holy place * Dan. 7. 10. Thousand thousands ministred unto him and ten thousand times ten thousand stood before him the judgment was set and the bookes were opened †Rev. 5. 11. I beheld and heard the voice of many Angells round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousands and thousand of thousands They have great celerity and agility They moove with all expedition And though they are not repletivè in loco we cannot ascribe an Ubiquity of presence to them because they are created substances yet Philosophers say they moove in a point and in an instant And this assertion is consonant to Scripture otherwise I should not meddle with it For we read in Daniel Whilest I was speaking in prayer even the man Gabriell whom I had seen in a vision at the beginning being caused to flie swiftly touched me about the evening oblation Hence we read of Cherubims in Scripture that they have winges Hereupon Picture-drawers Exod. 37. 9. paint Angells with their winges displaid which discovers both their ignorance and superstition What are Images but teachers of lies And as the book of Homilies observes no more A Booke of Homilies printed in Q Elizabeths time adorne a Church then Brothel-houses a Common-wealth They have winges ascribed unto them for our apprehension and according unto our capacity not that they have really winges but thereby to set forth their swiftnesse celerity and agility to do what God commands them 7. They are of great strength and power We read of the 7. Angells are of great strength Psal 103. 20. 2 Thes 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength of good Angells Blesse the Lord ye his Angells that excell in strength that do his commandments hearkning unto the voice of his Word They are called the powers of Christ To you who are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angells And bad Angells are of great strength The Devill is the strong man armed compared to a roaring Lion a Dragon a Leviathan And bad Angells are called powers and principalities spirituall wickednâ—sses in high places Eph. 2. 2. Wherein in time past ye walked according to the course of this world according to the Prince of the power of the aire the spirit that now Eph. 6. 12. worketh in the children of disobedience We wrestle not against flesh and blood but against principalities against powers against the rulers of the darknesse of this world against spirituall wickednesse in high places The second question is How many sorts of Angells there are Q. 2. How many sorts of Angells are there V. Salkeld of the Nature of Angells I answer there are good and bad Angells of light and Angells of darknesse For good Angells School-men and others make nine distinct orders of them and they ranke them into 3 Hierarchies 1. Cherubims Seraphims and Thrones 2. Dominations Vertues and Powers In the 3. ranke Principalities Archangells and Angells I dare not follow the School-mens steps too close but shall endeavour above all to keep close to Scripture That there are different degrees of Angells some higher in dignity then others seems probable but that there are those nine distinct orders and that some are sent and not others the Angells of the lower rank and not others are imployed is an ungrounded conjecture besides the rule of Scripture and we may not be wise abouâ— what is written We read of Seraphims and Cherubims to cover the mercy seat Isa 6. 6. Eph. 1. 21. We read of Principalities Rules Powers Dominions Thrones The Apostle ventured not to reckon them all up How dare the Schoolmen so peremptorily determine Augustine giveth his judgment Esse sedes dominationes c. August thus I do saith he firmely believe that there be seats powers and principalities yet I hold with undoubted faith that they differ in sort but how they differ I know not neither do I think that by such ignorance I incurre any danger Questionlesse there 's an Angell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above them all in degree and dignity to whom all the Angells must pay homage and worship and that is the Archangell for we read not of Archangells in Scripture Michaell the Archangell when contending with the Devill he Jude 9. disputed about the body of Moses durst not bring against him a rayling accusation but said The Lord rebuke thee The 1 Thes 4. 16. Lord himselfe shall descend from heaven with a shout with the voyce of an Archangell and with the trump of God and the dead in Christ shall rise first This is meant of the Lord Jesus Christ All thrones powers dominions must yeild subjection unto him He hath a name above every name He is Soveraign Lord of all Now for the bad Angells We read of the Devill and his Angells and Beelzebub the Prince of the Devills which implyes Order and degree according to a common acceptation though some rather understand it spoken of their power and this is more probable To be over-curiously inquisitive in these things I dare not The well is deep and we have not wherewith to draw I descend to a third question which is more profitable to know Q 3. What are the offices of Angells 1. To behold the face of God Math. 18. 10. Isa 6. 2. And that is what are the offices of the Angells I mean the good Angells for my text only speaks of them They are these 1. To behold the face of God Take heed that ye 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 Though sometimes we read they cover their faces Above it stood the Seraphims each one had six winges with twaine he covered his face with twaine he covered his feet and with twaine he did flie They are not able to behold the infinite lustre and splendour of his Majesty but in Scripture account to be as the Angells in heaven sets forth a state of blessednesse In the resurrection they neither marry nor are given in marriage but are as the Angells of God heaven Mat. 22. 30. And blessednesse consists in the injoyment of the blessed vision 2. To execute the commands of God Blesse the Lord ye his 2. To execute Gods will Psal 103. 20. Mat. 6. 10. Angells that excell in strength that do his commandments hearkening unto the
voice of his Word Blesse the Lord all ye his hosts the Ministers of his that do his pleasure And we pray thy will be done in earth as it is in heaven 3. To celebrate the praises of God * Isa 6. 3. One cried unto another and 3. To praise God said holy holy holy Lord of hosts the whole earth is full of his glory †Luk. 2. 13 14. And suddenly there was with the Angell a multitude of the heavenly host praising God saying glory to God in the highest and on earth peace good will towards men ‖ Rev. 4. 8 9. The foure beasts had each of them six winges about him they were full oâ— eyes within they rest not day or night saying holy holy holy Lord God Almighty which was is is to come 4. To make it their work to preserve Gods glory And I fell 4. To make it their worke to preserve Gods glory Rev. 19. 10. at his feet to worship him and he said unto me see thou do it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the testimony of Jesus is the Spirit of Prophecy The Angell would not beare with Gods dishonour and would not permit John to worship him 5. To be servants unto Christ When he bringeth in the first begotten 5. to be Christs servants Heo 1. 6. Psal 97. 7. Luk. 1. 19. into the world he saith let all the Angells of God worship him Confounded be all they that serve graven Images that boast themselves of Idolls worship him all ye Gods They brought the message of Christs incarnation I am Gabriell that stand in the presence of God and am sent to speak unto thee and to tell thee these glad tidings They ministred unto him * Mat. 4. 11. Then the Devill leaved him and behold Angells came and ministred unto him †Luk. 22. 43. And there appeared an Angell from Heaven unto him and strengthening him Christ is the head of them and they are his servants ye are compleat in him who is Col. 2. 10. the head of all Principality and Power 6. Angells are serviceable unto men not one but all not any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ministratores quos vulgò solemus officiarias vocare Beza Numb 20. 16 2 King 6. 16. aâ—e exempted They are all ministring spirits in the text And these singular services which they have done and will do for Gods children are upon record They deliver them from dangers When we cried unto the Lord he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a Cittie in the uttermost of thy border Feare not saith the Prophet for they they that be with us are more then they that are with them Who were they but Gods Angells for the Prophets safe-guard 1. The Angell of the Lord incampeth about them that feare him 1. The Angell of the Lord incampeth about the righteous and delivereth them * Dan. 3. 28. Then Nebuchadnezzar spake and said blessed be the God of Shadrach Meshach and Abednego who hath sent his Angell and delivered his servants that trusted in him aad hath changed the Kings word and yeelded their bodies that they might not serve or worship any God except their own God And Daniel makes this acknowledgment My God hath sent his Angell and hath shut ‖ Psal 91. 11. the Lyons mouth that they have not hurt me for asmuch as before him innocency was found in me and also before thee O King I have done no hurt †Dan. 6. 22. He shall give his Angels charge over thee to keep thee in all his waies Angels are Protectors Guardians commissionated by God Dan. 10. 13. to protect Gods children The Prince of the Kingdome of Persia withstood me one and twenty daies but lo Michael one of the chiefe Princes came to help me and I remained there with the King of Persia Michael is generally interpreted to be Christ the only Archangell 2. The Angells are of marvellous wisdome to direct counsell 2. Angels are of marveilous wisdome Gen. 24. 7. and advise the children of God The Lord God of heaven which took me from my fathers house and from the Land of my kindred and which spake unto me and sware unto me saying unto thy seed will I give this Land he shall send his Angell before thee and thou shalt take a wife to my son from thence The Lord before whom I walk will send his Angell with thee and prosper thy way and thou shalt take a wife for my son of my kindred and of my Fathers house 3. They comfort Gods children Gen. 32. 2. This is Gods host said 3. Angells comfort Gods children 1 King 19. 5 6 7. Jacob as Elias lay and slept under a juniper tree behold then an Angell touched him and said unto him arise and eate And he looked and behold there was a cake baken on the coales and a cruse of water at his head and he did eat and drinke and laid him down again And the Angell of the Lord came a second time and touched him and said arise and eat because the journey is to great for thee 4. They punish their enemies * Gen. 19. 11 They smote the men that were at 4. Angells punish the saints enemies the dore with blindnesse both small and great so that they wearied themselves to find the dore †2 King 19. 35. And it came to passe that night that the Angell of the Lord went out and smote in the campe of the Assyrians an hundred fourscore and five thousand and when they arose early in the morning behold they were all dead corpses Herod was made a signall spectacle of pride as is on record ‖ Acts 12. 23 And immediatly an Angell of the Lord smote him because he gave not God the glory he was Rev. 12. 7. eaten of wormes and gave up the ghost They stand for Christ and his Church against Satan and his Angells And there was war in heaven Michael and his Angells fought against the Dragon and the Dragon fought and his Angells 5. They resist the wicked and their attemps Balaam found 5. Angells resist wicked men Num. 22. 22. 6. Angels carry the Saints souls into heaven Luk. 16. 22. 7. They gather the elect unto Christ Mat. 24. 31. Mar. 13. 27. Q. 4. Whether every Saint hath a peculiar Angell his keeper Mat. 18. 10. it so And Gods anger was kindled because he went and an Angell of the Lord stood in the way for an Adversary against him 6. They carry the soules of Gods children into heaven And it came to passe that the begger died and was carried by the Angells into Abrahams bosome the rich man also died and was buried c. 7. They gather the elect unto Christ at the last day He shall send
we injoy without him all is bitter with him every thing is sweet JERUSALEMS REMEMBRANCERS UNFOLDED ON A SOLEMNE FAST DAY Upon Isaiah 62. vers 6 7. Ye that make mention of the Lord keep not silence and give him no rest till he establish and till he make Jerusalem a praise in the earth UPON perusall of the 1. vers We shall find that Sermon 4. Preached at St. Marye's Oxon. Jan. 7. 1658. selfe same thing put into practice which is earnestly charged upon us as our grand duty in the Text for Zions sake c. Which words some learned expositors understand to be spoken of the Prophet Isaiah whose prayers were incessant in the behalfe of Jerusalem But I rather concurre with Scultetus Scultet Muscul Musculus c. Who understand them spoken of God promising and not of the Prophet praying For the words are a prophecy of Israels deliverance out of Babylon and of the glory and happinesse that shall be put upon the Church of God And Zion and Jerusalem are a Type of the Christian Church So that God will neither let the world nor the Potentates therein rest untill there be a full cleare and conspicuous deliverance offered for the Church of God Hence the Gentiles shall take notice of such wonderfull works of God Vers 2. The Gentiles shall see thy righteousnesse Vers 2 and all Kings thy glory c. The Church that was so much afflicted Vers 3 and distressed shall be called by a new name vers 3. No more termed desolate but Hephtzibah and Beulah vers 4. And the moving cause of all this is Amor complacentiae For the Lord delighteth in Vers 4 them Which delight is amplified by a similitude Vers 5. For as Vers 5 a young man marryeth a Virgin so shall thy Sonnes marry thee And as the Bridegroome rejoyceth over the Bride So shall thy God rejoyce over thee For the accomplishment of this great work to make the Church a glorious Church the Lord raiseth up eminent Instruments Vers 6. I have set watchmen upon thy walls O Jerusalem Vers 6 Hieronym which shall never hold their peace day nor night c. Jerome understands Angells Prophets Princes Teachers And some conceive that faithfull Governours and faithfull Ministers are here meant by the watchmen of the walls even all such as are in publick place and authority who are diligent in their watch and importunate sollicitors such as will have no nay and will never cease begging but are constant day and night as well in bad as good times in pouring out their hearts in prayer in the behalfe of Jerusalem These things premised I resume the words of the Text wherein there 's offered to our consideration a charge of greatest concernment unto the watchmen For the Lord having promised such eminently usefull Instruments for the effecting these great things promised to Jerusalem and the Lord having given a Character of their fidelity that they shall never hold their peace but shall be busied in praying for or instructing of the people of God in their duty Now the Lord by an Apostrophe directs his speech to those watchmen and chargeth them with the maine duty of the Text Ye that make mention c. 1 Wherein are three things to be observed 1. The perrsons described by a note of distinction to whom Divis the charge is given yee that c. 2. The substance of their charge set down Negatively in two expressions 1. Keep not silence 2. Give him no rest 3. The main end and designe intended that Jerusalem should be made a praise in the earth 4. The duration and continuance of this charge or employment of these persons that make mention of the Lord keep not silence till Jerusalem be establisht i. e. Their prayer must so long continue and they may not cease till Jerusalem be establisht and the gracious promises accomplisht in behalfe of the glorious condition of Jerusalem Before I give you the Doctrines I shall for explication of the words resolve a few Queries 1. What is meant by those that make mention of the Lord Q. 1 Ans Calvin understands them of the Ministers that Preach the Word of God The 70. renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the vulgar edition renders it verbatim Qui reminiscimini domini Qui ad memoriam revacatis Dominum Tigâ—r Tran. So Jerome Vatablus Osiander And our Marginall note in our English translation is Ye that are the Lords remembrancers some conceive this speech to be an Allusion to that standing office in Kings Courts of Remembrancers Corn. A. Lapide upon the place tells us Corn A. Lap in Loc. that the Kings of Judah had Maskirim Admonitores whose office was to put the King in mind of weighty affaires Junius renders the words Qui commemoratis Jehovam Rememorantes Dominum So Vatablus and he gives a marginall note Qui reminisci facitis Domini I shall not peremptorily determine which is the best of these translations Neither shall I confine the duty of the Text only to Ministers They in an eminent manner are the Peoples mouth unto God and Gods mouth unto the people And this duty of being the Lords Remembrancers belongs to them not that God needs any putting in mind or remembrance but that he would have us do our duty by assiduous supplications Yet we may not exclude any of Gods children from practising the duty of the Text in presenting prayers making diligent addresses unto the Throne of grace Though it belong unto all godly men yet in a more speciall manner to Ministers So * Quamvis haec sententià ad pios omnes pertineat tamen praecipue Sacerdotes attingit Cal. Calvin on the place 2. What 's meant by not keeping silence giving God no rest Q 2 Ans These two come to one and the same effect implying that they ought to speak and continue importunate in speaking They should speak aloud and never give over speaking The words are Metaphoricall took from those who are indefatigable sollicitors and will take no deniall Here 's a Character of fervent prayer which gives the Lord no rest i. e. earnestly and incessantly plyeth the Throne of grace and will take no repulse Of this more anon 3. What is meant by Jerusalem Q 3 Ans For Answer Jerusalem is either taken litterally for the place and Metropolis of Judea or rather by a Metonâ—mia continentis as it signifies the whole body of the Inhabitants there or else Mistically for that Jerusalem which cometh down from above And this is either universall or particular The universall Church is the whole body of believers dispersed through the whole world The particular Church is that wherein we live And this according to judicious Carthwrights division is of one Nation or of a narrrower compasse And the same Learned Author gives distinct definitions of them both A Church saith he of one Nation is that which is gathered under one politick civill government A V.
seale of their Apostleship and make their Ministry instrumentall to convert and build up soules unto Jesus Christ And we must likewise be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advocates and Patrons of their maintenance It was the saying of an eminent Gentleman in Sr. Benjamin Rudiard the long Parliament that a scandalous maintenance would cause a scandalous Ministry It 's to be observed that Dioclesian did not do so much mischiefe to the Ministry it selfe as Julian did Dioclesian put many to death which was an horrid wickednesse But the Devill put another designe into Julians head to take away all the maintenance of Ministers and put downe Schooles of Learning and Ecclesiasticall Histories will informe us that by consequent Julian did the greater mischiefe For though some particular persons were took out of the way through Dioclesian's persecution yet there arose up others in their stead But the taking away of all their lands and revenues did hinder a succession of Ministers And the robbing of Schooles of learning discouraged many from the study of learned Arts and Sciences 3. Let us all pray for the continuance of Gospell Ordinances 3. Pray for the Continuance of the Gospell in their Liberty and purity This is that which made Israel praise-worthy in the eyes of the Nations Deut. 46. 7. Keep therefore and do them for this is your wisdome and your understanding in the sight of the Nations which shall heare all these statutes and say surely this great Nation is a wise and understanding people For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for â—he Gospell of Christ the Word and Sacraments administred in their purity the Sabbath kept strictly all these will be the praise and glory of our Nation 4. Pray for the peace of Jerusalem both for Civill and Ecclesiasticall peace Pray for Civill peace It 's to me a great wonder that 4. Pray for the peace of Jerusalem amidst all the concussions and revolutions of these times we in joy peace that we â—it under our own Vines and Fig-trees that meum tuum are in some measure preserved that publick Courts of Justice are opened and that the sword is not put to the decision of all controversies We should pray that peace may be continued that all our Officers may be peace and exactors righteousnesse I know none that hath his eyes in his head or grace in his heart that is willing to imbroyl Isai 60. 17. the Nation in another civill war We know by sad experiâ—nâ—e the Calamities of War how thankfull ought we to be for the peace we yet in joy and how ought we to pray for the continuance of it that Peace may be extended as a river and righteousnesse like a mighty streame For Ecclesiasticall peace we must pray there are two great Prophecies Zeph. 3. 9. Then will I turn to the people a pure language that they may all call upon the name of the Lord to serve him with one consent And Zach. 13. 9. I will bring the third part through the fire Isai 66. 12. and will râ—fâ—ne them as Sylver is refined and trye them as Gold is tryed they shall call upon my name and I will heare them I will say it is my people and they shall say the Lord is my God There is an Unity of the spirit which we must endeavour to keep and there are seaven Ones mentioned Eph. 4. 4 5 6. One body one spirit one hope one God one faith one baptisme one God and Father of all c. I remember a patheticall speech which Luther useth to the Pastors of the Church of Strusburg Vobis oro perswadeatis c. i. e. I pray you sath he be perswaded that I shall alwaies be as desirous to embrace unity and concord as I am desirous to have the Lord Jesus to be propitious to me Martin Bucer writes to a Godly Minister Quis non vitâ etiam sua redimat submorum isthuc infinitum dissidii scandalum Bucer very high expressions Who would not saith he purchase with his life the removing of that infinite scandall that comes by dissention Wherefore let us study the things that make for peace and edification Let dividing names be laid aside amongst sound Christian Quirites once named Cesars souldiers were pacified O that Christian being named union and reconciliation might be obtained Let us all labour to approve our selves members of the Church of Jesus Christ as living stones in that building The Apostle blames the Corinthians for siding and making partyes 1 Cor. 1. 11 12. It hath been declared to me of you my brethren by them which are of the House of Cloe that there are contentions among you Now this I say that every one of you saith I am of Paul and I am of Apollo and I of Cephas and I of Christ The name of Christian should swallow up names of division Now for Motives the second thing propounded here I shall 1 Motive God will make Jerusalem a praise adde two only 1. That God will make Jerusalem a praise in the earth For first Believe it God will not faile one tittle of his word All the promises made unto Jerusalem shall every one be fulfilled 1. Because he promiseth in their season Psal 48. 1 2. Great is the Lord and greatly to be praised in the City of our God in the mountain of his Holynesse beautifull for situation the joy of the whole earth is Mount Zion on the sides of the North the City of the great King And Psal 50. 2. Out of Sion the perfection of beauty God hath shined For Instance Greater shall be the light of knowledge of the Church in the Gospell Isai 11. 9. The earth shall be full of the knowledge of the Lord as the waters cover the Sea Isai 60. 1 19. Arise shine for thy light is come and the glory of the Lord is risen upon thee Vers 19. The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord shall be unto thee an everlasting light and thy God thy glory These great Promises referre unto the Gospell 2. The Church shall be enlarged Isai 51. 1 2 3. Hearken unto me ye that follow after righteousnesse ye that seek the Lord look to the rockes whence ye are hewen c. Look unto Abraham your Father and Sarah that bare you for I called him alone and blessed and increased him For the Lord will comfort Zion he will make her wildernesse like Eden and her desert like the garden of God c. 3. Holynesse shall be improved Deut. 26. 18 19. The Lord hath avouched thee this day to be his peculiar people c. To make thee high above all Nations which he hath made in praise in name and in honour that thou mayest be an holy people unto the Lord thy God as he hath
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
the families of the earth be blessed and that in Isaac his seed should be called and yet he forgetfull of the promise betook himselfe to a broken refuge of lying and equivocation It was likewise another peice of Infidelity which caused Rebeccah and Jacob to use such indirect meanes to get the blessing God was faithfull that hath promised and he needed not their lyes to bring his work to passe yet Rebeccah gave Jacob Counsell and he fained himselfe to be his brother Esau but Jacob smarted full sore by his Exile and through Labans rigorous dealing It was Infidâ—lity in David to say in his heart that he should one day perish by the hand of Saul 1 Sam. 27. 1. Wherefore he betook himself to Achish King of Gath and there he met with difficulties upon difficulties as one wave of the Sea following another and varieties of dangers verifying our common English proverb leaping out of the frying pan into the fire Infidelity was in Zechary and therefore Luk. 1. 20. he was smitten with dumbnesse Thomas he must see before he believe This sinne is incident to the generation of the just but for this sinne Gods dearest children scape not unpunished But what shall we say of all speculative Atheists such as in their Judgments and opinions deny God Christ the Holy Ghost providence and Gods government in the world And what shall we say of those practicall Atheists who live without God in the world running into all sinnes and all manner of wickednesse these believe not the truth of the Word of God against swearers Zech. 5. 3. Nor do they believe that a flying Roll is against them to cut them off nor against drunkards Isa 28. 1. Read what Judgments the Scriptures pronounceth against them that believe not Joh. 3. 18. 2 Thes 2. 12. Heb. 3. 18. Jud. 5. I proceed to a second Use which is for Caution O beware of Vse 2. For Caution unbeliefe it s a grievous grand-damning sin other sinnes damne as well as this yet this throwes away the remedy and bolts the dore barres accesse stops the current of mercy Now multitudes flatter themselves with a false faith and so cheate themselves unto all eternity therefore there is great need to lay downe some previous Cautions which are these following 1. Beware of a fond vaine perswasion and presumptuous confidence Caution 1. Beware of a fond vaine perswasion many say all 's well with them and they believe as their Ancestors did before them and thus they flatter themselves into a fooles Paradise these vaine confident men never want woe to be confident upon Gospell promises is a sure bottome to stay upon but multitudes are confiddent by reason of outward riches honours pleasures prosperity c. because they have abundance of outward blessings hence they conclude that all shall be well with them unto eternity But this is a false consequence a plaine Non sequitur I am happy in this world therefore I shall be happy unto all eternity For a man may be eternally miserable though he enjoy abundance of outward things and he may be eternally happy though he may want them all By outward things no man can passe a certaine Judgment you read how the Idolatrous Jewes blest themselves in their condition Jer. 44. 17. That they had plenty of victualls when they burnt incense unto the Qeen of heaven But see their doome Vers 23. Thus many think all 's well with them though they runne their owne courses and follow the devises of their own heart by reason of the affluence of outward things but they deceive themselves 2. Beware of a Temporary faith Temporary believers may be Caution 2. Beware of a Tomporary faith Mr Bolton compared to the seed sowne on stony ground Matth. 13. 5 6. Which for want of root withered It s an instance of a Reverend Divine suppose saith â—he there be a Serving man following two Gentlemen when they part it will be knowne to whom that Servant belongs and whose Master he serves So when it comes to parting and loosing lossesse afflictions persecutions it will soon be known whose servants we are whether we serve God or Mammon whether we serve our selves or our lusts A Temporary Believer will pretend much in Halcyon times of peace and tranquility but when it comes to triall of suffering bearing slaunder ignominies or losse of riches for Christ then he is scandalized he will relinquish his profession and will not embrace Christ to his worldly disadvantages 3. Beware of distrusting Gods Word though it may seem long 3. Beware of diâ—trusting Gods Word in fulfilling what it promiseth Hab. 2. 3 4. Though the vision tarry wait for it Believers must wait Gods leasure And he that believeth maketh not hast The Lord promised that in Abrahams seed all the earth should be blessed this promise was long in fulfilling and Sarah according to the course of nature was unlikely to beare a child yet God accomplished what he promised to a tittle Gods workes seemes to runne crosse to his word as you may see by comparing Gen. 17. 19. with Gen. 22. 1 2. But our duty is to stay upon Gods Word though his workes may seeme 4. Weake Chriâ—tians must beware of curious Questions strange and unlikely to bring his word to passe 4. Let weake Christians especially beware of too high or curious Questions nice and doubtfull disputationâ— some loose themselves and dispute themselves into Atheisme and infidelity As for instance concerning themisteries of the Trinity Christs incarnation the procession of the Holy Ghost these are matters of our faith and not of our reasoning and disputing we must believe where sense and reason failes and because God saith it we must believe and obey not dispute his words and his commands These foure Cautions premised now in the third place I shall Vse 3. For Exhortation proceed to an Use of Exhortation Is unbeliefe such a speciall damning sinne O labour for faith There is no pleasing God without faith O! do not sleepe in a state of unbeliefe The best of Gods servants have unbeliefe in them but they complaine against it Bradford a rare mortified man complained much of his unbeliefe so we must complaine of our Infidelity we must search narrowly make hue and cry after our unbeliefe and labour to finde it out and having found it arraigne condemne and crucify it Two Motives I shall urge First I 'le draw some from the benefit of Faith Secondly From the mischiefe of unbeliefe 1. Le ts consider the benefit of Faith First It gives title and interest Motive 1. From the benefit of Faith to the promises all the promises are made unto believers Joh. 3. 16 36. Temporall promises are the portion of believers their basket and store is blessed Deut. 28. Lev. 26. Spirituall promises are the portion of believers and those promises of giving a new heart circumcising the heart c. are their portion Eternall promises are their
excuses which their carnall hearts plead and reason against God Christ offered to gather them they will not Christs offers to be their King they will not be his subjects they will not have him to reigne over them unbeliefe and disobedience are mens owne faults questionlesse In the next place concerning Misbelievers there are many objections made by Jewes and Mahumetans they would be accounted Believers because they believe one God Creator and Governour but these reject Jesus Christ they believe not in him The Mahumetans preferre Mahomet before Christ The Jewes believe him not to be come now questionlesse there is no true faith but that which hath Christ for its object as we read Joh. 17. 3. The Papists go further they believe in God the Father and they professe they believe in Christ but they joyne their owne workes with Christs Merits for they joyne with Christ Mediation the Mediation of Saints and Angells and so they in a high degree derogate from Christs intercession For he is an Al-sufficient Saviour and the only Mediator Heb. 7. 25. 1 Tim. 2. 5. But whatever Jewes Turkes and Papists may object they will one day find all their devised worships and misbeliefe to be abominable in the sight of God Likewise there are multitudes of loose Protestants and formall professors they aske what need all this adoe what need so much faith We perswade our selves to be in a good condition already because we believe the Scriptures thus many perswade themselves to be in a good condition and think their condtion to be happy and yet follow those very waies that lead down unto the Chambers of death If all those that have a good perswasion of themselves had been true believers then the foolish virgins Matt. 25. 10. had not been excluded Many say Lord Lord and Christ will say he knowes them not Many will glory and say that they have heard Christ preach in their streets that they have been in his presence when he was upon earth and yet Christ will not owne them Farther yet multitudes rest contented with a temporary faith an Historicall and Dogmaticall faith and yet all this while they arrive not beyond the faith of Devills and Reprobates In the last place there are weak believers and these make many objections and because their Consciences are tender they ought to be dealt more tenderly with all First They object that they have no faith at all because it is Obj. 1 very weake and little We must know 1. That faith admits degrees There are some Ans weaker and some stronger believers the strongest believer must labour for more faith and though he have a stronger faith he may not conclude that he hath too much and he that hath a weake faith may not conclude that he hath none at all There is faith as little as a graine of mustard seed and yet it is accepted Mat. 12. 20. A bruised reed shall he not breake and smoaking flax shall he not quench till he send forth judgment unto victory There are Christians of the highest of the middle and of the lowest forme The man in the Gospell had faith and doubting togeather Mark 9. 24. Lord I believe help thou mine unbeliefe The disciples had a little faith and yet this was true and accepted 2. A weake faith if true is like precious 2 Pet. 1. 1. Simon Peter a Servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us grace and peace be multiplyed unto you 3. It hath the like pretious object Jesus Cdrist and he hath lambes as well as sheep in his fold Isai 40. 11. He shall feed his flock like a Shepherd he shall gather his lambs with his arme and carry them in his bosome and shall gently leade those that are with young 4. Weak believers have Interest â—in the like precious promises Joh. 6. 37. Him that cometh to me I will in no wise cast out And Joh. 6. 35. He that cometh to me shall never hunger c. Obj. 2 2. Weake believers object that they have no faith because they want feeling But we must know that faith may be where feeling may be Ans wanting so the Apostle declares Eph. 1. 13. In whom ye also trusted after that yee heard the word the Gospell of your Salvation in whom also after ye believed ye were sealed with that holy spirit of promise Who knowes how the bones of a child grow in the wombe shall we conclude that they grow not because they are not discerned But for avoiding mistakes it will be needfull to interpret a few Cautions 1. We must not measure faith by our sense and apprehension Caut. 1. We may not measure faith by sense Psal 88. 14. David complaines of God's hiding his face and so he doth frequently complaine else where and yet a believer Lord why castest thou off my Soul why hidest thou thy face from me And Gods hiding his face was a trouble unto him Psal 30. 7. Thou didst hide thy face and I was troubled Caut. 2. A weake Christian may not content himselfe with a weak faith 2. A weake Christian may not content himselfe with a weake faith but he must labour for a strong faith There are many things lacking in their faith 1 Thes 3. 10. Night and day praying exceedingly that we might see your face and might perfect that which is lacking in your faith 3. A weake believer must not neglect the Application of the Caut. 3. A weake Believer may not neglect the Application of Promises promises but search them and bring them home unto their own soules Thou hast a weake faith but the word is a strengthening and establishing word Wait believingly on God and thou shalt have renewed strength so runs the Tenor of that choice word of Promise Isai 40. 29 30 31. He giveth power unto the saint and to them that have no might he increaseth strength Even the youths shall faint and be weary and the young men shall utterly faile but they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walke and not faint 4. Neglect not observation of experiences of former dealings Caut. 4. Neglect not experiences of God towards thee how he hath delivered thee out of six and seven troubles He hath counselled and comforted thee and he is as wise and able as ever to help and relieve his people Lastly Some object against themselves and conclude their faith Obj. 2 to be none because they come so short of others For Answer hereunto and to conclude This is not a safe way Ans to argue I have not the saith of Abraham therefore I have no faith at all Should Zacheus because he was not so high as Saul conclude that he was no man at all Look chiefly to the Quality that this faith may be of a right kind a genuine faith such as purifieth the
the heart of a man glad and oyle makes him have a chearfull countenance and the field is so pretious as Solomon tells us Eccles 5. 9. The King himselfe is served by the field Moreover flocks in the fold and herds in the stalls are of continuall use and service unto man weigh them together and they will proove too light they will frustrate thy hope and renew thy feares and griefes Let me instruct thee in this truth that Gods owne people may be brought unto such great streights and miseries as all creature comforts may faile them Now it 's the time of their triall for the time of miserie tries the truth and sincerity of their faith when they are almost ready to sinke and to be overwhelmed with sorrowes then most opportunely the Lord reacheth out a Cable to draw them out In the most tempestuous weather hope remaines the Anchor of their soules be their hearts never so much over-clowded with sorrow they are revived by the joy of Gods reconciled countenance It 's God alone who is the supporter of the sinking soule they feele sweetnesse in God surpassing the sweetnesse of the fig-tree they feele refreshings in him incomparably more delightfull then those which the Vine and Olive affords and they feed on food which the world knowes not of even the bread of life which yeilds more nutritive and reall sustenance then all the flocks and herds in the universe The Lord is the Godly mans food comfort rejoycing his only joy God is all in all nay better then all unto him Hee 's a Portion Treasure Rock what not to his Children Whereupon out of the strength of faith he breakes forth with my Prophet into this heroicall resolution yet I will rejoyce c. My Text is the Triumph of a Christian or the sanctuary of an Divis afflicted soule in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest pitch of afflictions The first word in my Text is a redditive particle tamen yet this resembles a prop and a supporter to a house which holds it up against blustering winds and stormess Secondly Here 's the person I i. e. the Prophet Habakkuk Thirdly His resolution expressing strength of affection I will rejoyce I will joy the Septuagint renders them by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The joy is more then ordinary for here 's an exaltation he leapes for joy and takes much delight and comfort in it Fourthly The object which is described by his names topfull of power comfort and mercy a Lord a God and a God of salvation Each Title is a severall forcible argument to excite and elevate the affection Fifthly and lastly here 's the Propriety hee 's mine The pronoune possessive mine appropriates the divine goodnesse unto a mans selfe in particular and this makes Application of this most comfortable doctrine The version of the septuagint is most Emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Each name hath an Article prefixt to make the Emphasis greater The summe and scope of all comes to this effect the prophet was very sensible of the â—violls of Gods wrath powred down upon the Nations the whole world was in a combustion one misery fell upon the neck of another as one billow in a tempestuous sea followed another how could he think himselfe secure why might not instruments of death be prepared against him and he have his share in these common calamities but this prudent man hath a remedy to apply to these sores amidst these stormes he can find a hiding place for shelter though sorrowes come thick and threefold yet heel 'e have recourse unto his God and fetch down joy and consolation from him in abundance From hence observe this experimentall truth of Doctrine which shall constitute the subject of my ensuing meditations That when all creature comforts faile us and render our outward Doct. condition disconsolate then there appeares sure mercies and comforts superabundant matter of Consolation of joy and rejoycing in the Lord our God Or take the point more briefly thus Amidst all sorrowes losses and crosses joyes supplies and comforts are to be found in the Lord our God Yet saith my Prophet I will rejoyce in the Lord. The verse immediatly following set's out the exuberance of joy pressed by strength of Argument The Lord God is my strength Look for no strength else-where in him it 's most eminent Admit thou art exceeding weake yet God is strong and his strength will be manifested in thy weaknesse The consideration of the divine supportation that it is sufficient for thee should animate thee to trust thy God with all thy comforts he goes on and he will make thy feet like hinds feet and he will make me to walke upon mine high places i. e. he will give me strength and agility to break through all oppositions and therefore the last breath he puts out is Eucharisticall To the chiefe singer on my stringed instruments You see it cleare in my Text the Prophet David professed out of universall experience that Gods rod and his staffe did comfort him and in the multitude of his sorrowes Gods comforts refresht his soule He had fainted but for the goodnesse of the Lord. This holy man was a man of sorrowes and yet a man of comforts the wrath of Saul was inkindled against him and The wrath of a King saith Salomon is like the roaring of a Lion He pursued him like a Partridge on the mountaines and when he was at the brinke of danger then appeares a method of deliverances when he was hemm'd in and compassed round about then the divine providence contrived a way to escape then there came a messenger unto Saul saying Hast thee and come for the Philistines have invaded the land wherefore Saul returned from pursuing after David and went against the Phylistines In this streight an unexpected providence procures his preservation Indeed if we had leisure to inquire into the passages of the divine disposing hand concerning this one man we should conclude them to be as so many continued Acts of the Finger of God When Ziglag was burnt and the people wept till they could weepe no more even then in that lamentable condition David encouraged himselfe 1 Sam. 30. 6. in the Lord his God His God refresht his drooping spirit he was more pretious more sweet unto his soule then a goodly habitation the wife of his bosome a numerous posterity The least glimpse of comfort from the blessed Trinity makes amends for all Not to passe by poore Hagar when her bottle was spent and she cast under a shrub her child expecting ever and anon his death and in the bitternesse of her soule she lift up her voyce and wept then God opened her eyes and she saw a wâ—ll of water and over and above God promiseth to make him a great nation Gen. 21. 18 19. Here 's sorrow turn'd into joy and God himselfe becomes the comforter The three children had the presence of God for their preservation in the flames Daniel
had the Angell of the Lord to shut the Lions mouth Job saw a redeemer comforting him in the dunghill Peter had an Angell to deliver him God will have the prisoner the shackles fall off the dores fly open the Iron gate opens of it's owne accord Herod though he thought that he had made all sure worke must be disappointed 'T is true Peter was a sleepe he might dream of no such thing Gods people who have peace with God and their Consciences can enjoy quiet rest and repose in a prison Thus you see how God performes his promise to his people in giving unto them the oyle of joy for mourning beauty for ashes the garment of praises for the spirit of heavinesse God is alwaies at hand to support his servants to bring them out of the greatest streights O that thou wouldst in the greatest feares and dangers expostulate on this wise with the Kingly Prophet David Psal 42. 11. Why art cast downe O my Soule and why art thou disquieted within me hope thou in God for I shall yet praise him who is the health of my countenance and my God and with the blessed Apostle thou may'st argue What Rom. 3. 31. shall we say then to these things if God be for us who can be against us Let the world the flesh and the Devill the three grand enemies of thy soule muster up all their forces against thee yet raise up thy spirit be of good courage and feare not if the Lord be on thy side thou hast more with thee then against thee For the further confirmation of this truth I find foure Arguments 4. Argum. drawn from the Text. to my hand in my Text I say in the most piercing sorrows there 's still left matter of rejoycing in God 1. Because he is stiled Lord. 2. He is stiled a God 3. A God of Salvation 4. A God of our Salvation 1. He is the Lord Jehovah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are promiscuously used 1. Lord. in the Septuagint this is a name of Dominion Soveraignty and Majesty he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of himselfe Lord of all David pickt much comfort out of this name the Lord was his shepheard refuge buckler rock of defence and therefore the close of Psal 144. 15. is full of comfort Happy is that people that is in such a case yea happy is that people whose God is the Lord. O do not stand in thy own light and inhance thy griefe by refusing comfort with Rachell Art thou in a tottering condition ready to sink under thy burthen Consider the promise Psal 37. 17. The Lord upholdeth the righteous and vers 24. The Lord upholdeth him with his hand Art thou as weak as water and thy heart failes thee like water spilt upon the ground Yet couldst thou believe with David The Psal 29. 11. Lord will give strength unto his people and the Lord will blesse his people with peace then thy life would be more comfortable thou wouldst go on couragiously in the strength of the Lord and be confident in the power of his might Although no comfort appeares in thy Horrizon yet could'st thou but wait upon the Lord and by patience possesse thy soule so many thoughts of Infidelity would not arise in thy soule didst thou but delight thy self in the Lord thou wouldst soone discerne all thy desires satisfied This name of Lord as it 's a name of Power and Majesty so of joy and Consolation and hence we are instructed in a submissive deportment fixing our resolutions upon this argument with old Elie 1 Sa. 3. 18. It is the Lord let him do what seemeth him good and with Hezekiah when he received heavy tidings Good is the word of the Lord which thou hast spoken The consideration hereof makes a dutifull child kisse the rod because the Lord sends it it holds up a mans heart and makes a man cheerefull under the pressure of a smarting crosse because the soule can discerne the hand of the Lord. Thus you see what 's the fuell to inkindle thy joy what matter of rejoycing this comfortable name of Lord administers unto thy soule and therefore this should be a prevailing argument with thee to rejoyce because it is in the Lord. 2. From the glorious name of God abundant matter of joy 2 God is derived upon thy soule I stand not upon usuall Etymologies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is undoubtedly true that God fills all places and knowes all things Omnipresence and Omniscience are his peculiar Attributes Men are circumscribed to a place and when they are present with us are unable to afford the least help and succour unto us but the Lord is every where and hath a store house of comforts for the supplying of our necessities David professeth that God is our refuge and strength a Psal 46. 1. very present help in time of trouble God is good to Israel even to such as are of a cleane heart Let God arise and let his enemies be scattered Psal 73. 1. and let those that hate him fly before him When God goeth Psal 68. 1. forth with an Army one shall be able to chase a thousand and two to put ten thousand to fleight When a man hath a lingring sicknesse and hee 's become a very Skeleton let him know that unto God belongs the issues from death When the church is under hatches and a furious enemie makes havock of it yet there 's a God in heaven which judgeth the Nations who will wound the hairy Scalpe of the wicked his heire will not be his safe-guard God can bring light out of darknesse and now in the times of afflictions hee brings out the most pretious Cordialls unto his people when friends the dearest and nearest forsake thee thou art no looser when thy God takes care for thee when thy heart is overwhelmed with sorrow if God let downe some spirituall refreshments then thou canst hold up thy head with comfort If where ever thou goest bonds imprisonments and afflictions and all the calumnies and Nick-names which the malice of man or Devill can invent continually attend thee yet all these shall cooperate for thy good they shall do no more harme then the Arrow did Christ which Julian the Apostate threw into the ayre or the doggs unto the Moon notwithstanding their daily barking It was the sweet saying of a devout Martyr Who would have thought that in a prison I should have found a Palace in an infernall dungeon a Paradise of pleasure Where God is sweetnesse may be extracted from the most bitter pill of affliction This is a second Argument of Comfort drawne from the sacred name of God But if these names are not effectuall to set thy affections a working 3. God of Salvation here 's an unparalled expression in the third Argument the sweet name of a Jesus hee 's a God of Salvation and therefore saith a Father Exultabo in Deo Jesu meo Salvation belongs to
soule 4. The least of Gods comforts will make a superabundant recompense 4. Demonst The least of Gods comforts will make amends for all discomforts compense for all the discomforts in the world A cup of cold water shall not loose its reward and you know there 's a vast disproportion betweene a cup of cold water and the Kingdome of Heaven God takes notice of every teare that the Saints shed and and he exhales them into his bottle and when the time of refreshing shall come from his presence he will wipe away all teares from their eyes Admit a man hath endured a scoffe or a taunt an approbrious nickname for Christ or admit that he hath resisted unto blood fryed at a stake for the Gospell of Christ could a man I say dye ten thousand kinds of death yet all these sufferings are not worthy to be compared with the joy that shall be revealed for one moment in heaven will make amends for all With this meditation Christ cheared up his disciples Matth. 19. 29. Every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or Lands for my names sake shall receive an hundred fold and shall inherit everlasting life When Peter told Christ that they had forsaken all and what was that A poore all a few rotten poles and fishers nets or some such like thing our Saviour acquaints them of their thriving bargaine of their happy exchange which they had made by the losse of earth to gaine heaven O do not inhance thy griefe saying that no mans sorrow is like thine there cannot be a more Emphaticall Antithesis then in 2 Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Translation cannot reach these sublime expressions Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory Suppose thou art afflicted with outward crossesse and in the meane time God settles the tranquility of thy soule in liev of outward God vouchsafes unto thee inward comforts how art thou a looser by this Suppose thou hast run in a greedy pursuit of some desiderable object thou hast pursued thy pleasure with as much violence as Rachell did her children Give me saith shee children or else I dye Now God in wisdome crosseth thee he knowes what 's better for thee then thou dost for thy selfe God opens thy eyes and then thou discernest what a singular mercy it is that God disappointed thee of thy desire We must not carve out waies of comfort to our selves if we be our owne chusers we shall dearely smart for it When the children of Israel lusted for meate God sent them Quailes but they had better have been without them for whilst the meate was in their mouths the wrath of the Lord came upon them The Israelites would have no nay but must have a King The Lord gave them a King in his anger and took him away in his wrath Hos 13. 11. It 's farre better to have a crosse in mercy and so sanctified as we may discerne the opened bowells of God then the greatest confluence of riches and revenues when they are sent in judgment and in Gods displeasure John Ardley a blessed Martyr griev'd that he had but one life to lay downe for Christ if I had saith he as many life 's as there are heyres of my head they should all goe for Christ It was the strength of faith that made Gordius another Godly Martyr believe that all the threats of his enemies were but as seeds from which he should reape immortality and eternall joyes Here 's the comfort that those which sow in teares shall reape in joy Let not us shrink then at any difficult service which Christ puts us upon For all the troubles and hard-ships which befall us in this vale of misery provided we suffer for Christs sake will augment our future joyes in the kingdome of heaven When thou comest thither it will never repent thee in the least that thou ever sufferest any thing for the name of Christ Thy sufferings and sorrowes here are but finite and limited but the joyes of Gods kingdome are infinite and incomprehensible wherefore the Apostle describes them by way of negation neither eye hath seen nor eare hath heard neither hath it entred into the heart of man to conceive the things that God hath prepared for them that love him 5. And lastly all the waies of God are comfortable and abouud 5. Demonst All the ways of God are waies of joy and comfort in joy The waies of wisdome are waies of pleasantnesse and all her paths are peace Prov. 3. 17. O what ravishing delight and pleasure is there in the law of God O how I love thy law saith David the law of thy mouth is better unto me then thousands of Gold and Silver Psal 119. 127. I love saith he thy commandments above Gold yea above fine Gold They were sweeter unto him then honey and the honey combe Oh! what a sweet thing is it to heare God speaking unto us in his word and for us to speake unto him by our prayers herein consists the life of a Christians life Oh! what a sweet thing is it to be fed with spirituall viands when we are admitted unto the Lords Table Oh! what sweetnesse is to be extracted out of the Communion of Saints There be many saith the Psalmist that say who will shew us any good Lord lift thou up the light of thy countenance upon us thou hast put gladnesse in our heart more then in the time that their corne and wine increased Psal 4. 6 7. One beame of Gods reconciled countenance more cheares up a Godly mans spirit then barnes full of corne and coffers cramm'd with Gold Oh! that I could perswade you in the feare of God to the beliefe of this truth that all the paths of God are full of joy and comfort It 's an horrid aspersion cast upon the waies of Godlinesse that religion makes men of melancholy and dumpish spirits the joy whereof they are pertakers is inconceivable Spe gaudent they rejoyce in hope saith St Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that hope rejoyce saith Aristotle Seneca tells us what joy he would have Seneca Volo illam laetitiam tibi domi I would have thy joy to be at home The joy of the Godly is abundant in their owne breast and in their own soule and conscience The spirit witnesseth to their spirits that thy are reconeiled to God The apprehension whereof fills their hearts with joy and peace which passeth all understanding They have here the first fruits and earnest of those in expressible joyes of heaven this makes them to be a calling for their Robes and Crownes which Christ purchased for them by effusion of his pretious blood Therefore trust God with thy joyes and pleasures without God the sweetest thing is bitter As Abner said to Joab so say I of all thy sinfull lusts and pleasures will there