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
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
God did beseech 2 Cor. 5. 20. you by us we pray you in Christs stead be ye reconciled to God Oâ—r commission may be out of date to morrow Christ now waites till his locks be wet with dew now he calls sinners to repentance He hath sent me on an errand this day to invite thirsty soules to come unto him and he will give them drink to invite those that are heavy laden and he will give them rest It 's my businesse this day to tender Jesus Christ the Fountain opened to presse home the Exhortation of the Holy Ghost Let the wicked forsake his way and Isa 55. 7. the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Now what answer shall I return unto him that sent me Suffer I beseech you Fathers and Brethren the word of exhortation not to suffer the holy Spirit to spend his sacred breath in vain You have many prizes put into your hands improve them in your several capacities to the glory of God and mutual edification one of another Let Rulers rule with diligence let Governours Tutours Masters of Families all unite their endeavours to promote the Gospel of Jesus Christ and put Joshua's resolution into practise but as for me I and my house we will serve the Lord. O that Josh 24. 15. we could be spirituall Fathers to those that are committed to our charge Governours and Tutours should look upon themselves as Pro-parents and upon the Scholars under them as children and therefore ought to have special care over them and principally to enquire how it fares with their soules what knowledge they have of Jesus Christ What a comfort will it be another day when we can say Behold Lord here we are and the children which thou hast given us Thou â—ord hast made us spiritual Fathers unto these young Pupiss Now whilst the Spirit stayes waiting upon us whilst we have time talents and opportunities vouchsafed unto us whilest we live under the sound of the Gospel and hear admonitions reproofs and many Exhortations to repentance let us not put off the Spirit with any more delatory answers but resolve with the full purpose of our hearts to cleave unto the Lord. I have two or three plain moving considerations to adde for the better setting home of my Exhortation Consider the brevity of our lives What 's our life but a bubble Consid 1. The brevity of our lives John 4. a flower a vapor a shadow By these resemblances the Holy Ghost sets forth the shortness of our lives We had need be a working while day lasteth I must work the works of him that sent me while day lasteth the night cometh when no man can work A night of death is coming wherein no man can work and we must always remember that the Spirit strives not always not during the whole course of our lives It moves when it pleaseth and on a suddain ceaseth yet at the most it moveth no longer nor striveth no longer but this little moment of time whilst we are on this side the grave After death there will be no more warnings no more admonitions no place left for repentance no Purgatory that 's a Popish dream He that dieth filthy will so remain unto all Eternity Now then my Brethren considering you have but a little time and upon this moment depends Eternity and after death there will be no further tenders of Grace and Mercy let us husband this time to the best advantage Let us prize Sermons Sabbaths and all those Evangelical Dispensations vouchsafed to us more then ever we did Let us redeem the time as we are exhorted Eph. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 16. buying out or making a good market of the season Every thing is beautiful in its season there 's a season acceptable and there 's a season perilous Let 's come when God calls that 's the accepted time let 's not prescribe a time of our own that 's the perillous season let 's not account time a slight matter for each minute ought to be valued A second consideration shal be drawn from the uncertainty of the Consid 2. The uncertainty of the spirits striving Nil pretiosius tempore heu nil hodie vilius invenitur Bern. Veniet tempus quo vel unam horam ad resiâ—iscendum redimere mirum quantum optabimus Otho Casmannus spirits strivings If the holy Spirit be rejected its uncertain whether ever he will come again The Spirit will not always bear reproaches indignities If we refuse to give God the glory of his mercy he will shew upon us the glory of his Justice and Power If we will not open when God knocks at our doors he will not open when we knock at his door Unkindness will drive away a friend from our houses When the Spirit invites himself unto us if we will open he will come and dine and sup with us if we refuse this Heavenly guest how shall we escape our destruction will be inevitable This Spirit is often compared to fire nothing more comforting nothing more consuming than fire If thou wilt not suffer the Spirit to purge and refine thee it will consume thee Nothing more comfortable then light warmth and witness of the Spirit Nothing more terrible then the bondage conviction and condemnation of the Spirit Therefore beware of resisting any good motions that the Spirit of God puts into thy heart this day lest if the spirit have a repulse he may go away and never return any more 3. Thirdly Consider the certainty of the day of Judgement 2 Cor. 5. 10. For we must all appear before the judgement seat of Consid 3. The day of Iudgement Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Then there will be an account to be given for all the Sermons which we have heard for all the Sabbaths we have enjoyed for all the motions of the Spirit for all the admonitions reproofs Gospel opportunities and advantages that we have received we should therefore hear a Sermon now as for ought we know we may be presently summon'd by death to appear before the Judgement-seat of Jesus Christ Let us imagine that now we hear this day as if it might be our last day We hear for Eternity Preachers and Hearers shall be called to an account at the great Assise The Lord grant that we may all give up our accounts with joy The third Use shall be for reprehension of those who resist or Use 3. For reprehension stifle the strivings and the sweet motions of the holy Spirit To come to particulars 1. How sad is their condition who are contemners of the sweet motions of Gods Spirit Let them read Rom. 8. 9. If any man hath not the spirit of Christ he is none of his Such
of Israel I will help thee saith the Lord and thy Redeemer the holy one of Israel 5. The ministery of Angells is imployed for their defence The R. 5. The Ministery of Angells is imployed for the defence of the godly Heb. 1. 14. Angell of the Lord encampeth round about them that feare him and delivereth them Are they not all Ministring Spirits sent forth to Minister for them who shall be heires of Salvation And for the offence of their enemies as in the case of Senacherib and Herod who fell by the Angell of the Lord. 6. The Saints experiences are abundant proofe hereof Paâ—l V. Ps 18. tâ—tle R. 6. Drawn from Saints Experiences speaks how God delivered him out of the hand of the Lion He spake of Nero that cruell Persecutor of the Church What Protections deliverances have Gods people met withall What Providences to supply their wants in the most needfull instant What deliverances from Fire Water Robbers Murtherers Great things can many of Gods children speak in this particular Time would faile me to produce those Instances which Saints experiences have abundantly afforded in this Particular This then being so this Doctrine may be serviceable for these uses 1. To reprove the madnesse and folly of wicked men who Vse 1. For Reproofe Ps 37. 32 33. set themselves in opposition against Gods children They labour to root out their memory and plot their utter ruine and destruction but though the wicked watcheth the righteous and seeketh to sâ—ay him the Lord will not leave him in his hand nor condemne him when he is judged Wicked men are limitted and can go not a jot further then God will permit them 2. Here 's matter of Instruction to the children of God Doth Vse 2. For Instruction God take the care of them Let them be sure to keep in Gods waies and walke according to the rule of his Word Let none neglect meanes appointed by God under any presumptions of Providence that would be a tempting of God You know how the Devill tempted Christ to leap down the Pinacle when as there was a paire of staires an ordinary way to go up and down Let none upon pretence of secret impulses of their owne spirits act any irregular thing upon Pretence of Providence Gods Providences do not contradict the rule of the word Let none distrust Providence in their greatest straits and difficulties God hath supplyed and is able still to supply He hath delivered and is able still to deliver Read two experiences one of David against the Lion and Beare Thy servant saith David to Saul slew both the Lion and the Beare and this uncircumcised Philistine 1 Sam. 17. 36 shall be as one of them Another deliverance we read is of the children of Israel against Pharaoh Thou didst saith the Psalmist divide the Sea by thy strength thou breakest the heads of the Dragons in Psal 74. 14. the waters Thou breakeâ—t the heads of Leviathan in peices and gavest him to be meat for the people inhabiting the wildernesse This was spoken of Pharaoh and his host These examples drawn from experience and former mercyes should be as so many Ingagements to trust God for the time to come Here 's one Use more and that is for consolation unto Gods Vse 3. For Consolation children They are in Covenant and under the wings of speciall Providence As an Eagle stirreth up her nest fluttereth over her young Deut. 32. 11. spreadeth abroad her wings taketh them beareth them on her wings So the Lord alone did lead him and there was no strange God with him He promiseth to be their Rereward Then shall thy light Isa 58. 8. breake forth as the morning and thine health shall spring forth speedily and thy righteousnesse shall go before thee the glory of the Lord shall be thy Rereward This is an allusion to Gods carrying his children out of Egypt And the Lord went before them by day in a Exo. 13. 21. pillar of a cloude to lead them the way and by night in a pillar of fire to give them light to go by day and night Now against all despondencies feares doubts dangers let Gods children comfort themselves with the consideration of Gods speciall Providence God takes care and makes speciall Provision for them wherefore let them do their duty and leave all issues to God The duties are these 1. To study the Word and be well acquainted with it The Scripture is the sure Word of Prophesy certaine infallible we must trust and venture all upon it 2. To live by faith when sence failes let not faith faile Believe God is as good as his word Believe though sence and reason be non-plusd So did Abraham in the case of Sarah and so in the case of Isaac No life to that mentioned by the Apostle to live by the faith of the Son of God Gal. 2. 20. 3. To set the Spirit of prayer a working Pray for thy daily bread and for daily Protection So that thou maiest feele all coming in as an Answer of Prayer And a Samuel a child of prayer is the most welcome mercy 4. Beware of murmuring and repining when thou art delayed Eligat opportunitatem qui libere dat misericâ—rdiam Aug. Learne to wait Gods time His convenient time is the best He helpes in the most needfull time Let him saith Augustine chuse the opportunity who so freely gives the mercy 5. What ever thou wantest be sure to be more thankfull then EfficacissimuÌ„ pro Candid ato regandi genus est gratias agere Plin. Pan. Trajano dictus ever sor what thou hast received before Thankfulnesse is a cunning way of begging Put thy selfe in other mens cases and consider how thou aboundest in comparison of them Look into Prisons Poore mens cupboards and how oughst thou to pitty them in their wants and be thankfull for what thou enjoyest 6. Sixtly and lastly be still renewing thy title and clearing up thine evidences for heaven for the more thou securest that the more secure thou mayest be of this speciall distinguishing Providence For though I believe not but abhorre that opinion that Dominium temporale fundatur in gratiâ and I am farre from the Anabaptisticall opinion of thinking wicked men usurpers as having no right of Creatures to outward things yet I am fully assured that only the Godly have outward things sanctified through Christ With Christ they have all things And having Christ is that which makes a mercy to be a mercy indeed All Rom. 8. 32. 1 Cor. 3. 20 21. things are Yours saith the Apostle The wicked of the world have outward things ex largitate by common Povidence and bounty the godly have all ex promisso by Promise and Covenant Wherefore here lyes the great duty to get assurance that what ever we have we injoy as a Covenant mercy streaming to us through the blood of Jesus Christ for it is Christ alone that sweetens what ever
borne neither having done any good or evill that the purpose of God according to election might stand not of workes but of him that calleth It was said unto her the elder shall serve the younger as it is written Jacob have I loved but Esau have I hated 4. This love is incomprehensible inexpressible Eph. 3. 18 19. 4. This love is incomprehensible That yee may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge that yee might be filled with all the fulnesse of God 5. It is an eternall love Joh. 13. 1. Now before the feast of the 5. This love is eternall passeover when Jesus knew that his houre was come that he should depart out of this world unto the Father having loved his owne which were in the world he loved them unto the end Jer. 31. 3. The Lord hath appeared of old unto me saying Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee The second Use is for Examination whether we are of that Vse 4. For Examination number which hath interest in this love We are to distinguish of severall sorts of love There 's Amor benevolentiae Complacentiae For that there is Amor benevolentiae hence appeares munificentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God doth good to all makes the Sun to shine on the just and unjust That which we are to inquire of is that which is called Amor complacentiae appropriated only unto Gods children What evidences may be given that we have interest in this distinguishing love The 1. Signe is Sanctification it 's God's order and we may Signe 1. Sanctification not break it Rev. 1. 5. Vnto him that loved us and washed us from our sinnes in his blood If thou canst prove that thy nature is changed by the sanctifying vertue of God's spirit thou maiest conclude that thou art one that hath interest in the speciall love of God 2. Those that have interest in this speciall love of God feele a Signe 2. Constraining love of Christ constraining power in this love to ingage them to obedience to Gods commands 2 Cor. 5. 14. For the love of Christ constraines us because we thus judge that if one died for all then we are all dead 3. By the sincerity of our love to God we may conclude his Signe 3. Sincerity of love to God love towards us 1 Joh. 4. 19. We love him because he first loved us Gods love to us is the ground of our Assurance our love to him is the ground of our Evidence Let Gods children as Bradford that pretious man of God used to advise lay this down for a foundation That God loves them and where this love is it will shed abroad love in their hearts even love to God love to the brethren love to the Ordinances love and longing for the appearance of Christ 4. Christ manifests his love to his people Joh. 14. 21. He that Signe 4. Christ manifests his Love to his people hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my selfe to him Though he may hide himselfe for a time yet he will embrace them with everlasting kindnesse Isai 54 8. In a little wrath I hid my face from them for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer 5. Those whom God loves with a speciall distinguishing love Signe 5. Christ is Lord and King have Christ their redeemer their Lord King and Ruler their Prophet to instruct them their Priest to make satisfaction and intercession for them This is the greatest evidence of Gods love in giving thee his son as in the place forecited Joh. 3. 16. For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Which is plainly applyed to believers and takes not in all universally but a peculiar select company even such only as believe And Rom. 8. 32. He that spareth not his own son but delivered him up for us all how shall he not with him also freely give us all things 6. Those who have interest in this great speciall love have Signe 6. Gods spirit dwells in them Gods spirit and this dwells in them Rom. 8. 9. But yee are not in the flesh but in the spirit if so be that the spirit of God dwell in you Now if any man have not the spirit of Christ he is none of his Christs spirit dwells as an Inhabitant and Ruler and this is a witnesse Rom. 8. 16. The spirit it selfe beareth witnesse with our spirits that we are the children of God And this sealeth and giveth earnest 2 Cor. 1. 22. Who hath also sealed us and given us the earnest of the spirit in our hearts and where this dwells it may be knowne by the fruits which it bringeth forth Gal. 5. 22 23. But the fruit of the spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance The third Use is for Exhortation and your duty I shall branch Vse 2. For Exhortat into these following particulars 1. Stand admiring contemplating this great love of God the 1. Admire Gods love Father to give thee Christ and that Christ should becomeman be made sin a curse whilst that greater and nobler richer learneder then thy selfe should be past by and God should give Christ for thee that he should love thee and wash thee and make thee a King and a Priest unto God thou can'st never admire enough this unparralleld love of God Eternity would even be too little to set forth this wonderfull love of God As there is a depth of wisdome so there is a depth of mercy in God which cannot be fathom'd 2. Let thy heart be filled with the praises of the Lord. Lift up 2. Be filled with the praises of God advance what in thee lyeth the honour of God the love of God the Father and of the Lord Jesus Christ God gives his Son Christ's merits are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price meritorious and the Holy Spirit maketh application How then ought we for ever to abound in praises to the Lord The Samaritan returned back and gave God thanks for his cleansing So should we blesse God that he hath made a difference by his grace between us and the very vilest of men what ever Thus did Paul 1 Tim. 1. 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithfull putting me into the Ministery Now unto the King Eternall immortall invisible the only wise God be honour and glory for ever and ever Amen 3. Love should beget reciprocall love even Love unto God the 3. Love should
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
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
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
is given in against her Sister Aholibah v. 19. See their doom v. 33 34. The cup of astonishment and desolation should be their portion David being sensible both of the sins of his youth and riper age how heavy they would be upon him if God call'd them to remembrance prays earnestly That God would not remember them against him Psal 25. v. 7. Though he was a potent King and an excellent Musitian a Man of a sanguine complexion and such naturally are most chearful yet after he had committed those two scandalous sins Murther and Adultery he lost his former chearfulness he complains of broken bones Psal 51. 8. of restless bone Psal 37. 3. of diseased bones Psal 6. 3. His sad condition is fuâ—ther aggravated Psal 6. 6 7. 38. 1 2 3 4 5 6 7 8. You know by experience that some sprains and bruises that you have got in the heat of your youth afflict you sore in your old age old men feel some blows some aches and pains which they have got many years before some over-strain themselves by running wrestling or such like violent Exercises and they feel the smart thereof in their old bones So likewise the sins which young meâ— venture on their Whoredoms Voluptuousness Carousing and Gaming which they make light of now may lie heavy upon their spirits in old age so that when green sins and gray hairs young sins and old bones meet together there will be more bitterness in the remembrance of them then ever there was pleasure in the commission of them The Devil will let a man alone a great while whil'st he is young and follows his Voluptuousness The Devil thinks he is sure enough of him But when old age comes and a sinner then is awakened from his security then the Devil bestirs himself all that he can bringing all his sins to remembrance and tempting him to dâ—speration It 's a good note of Estius Estius Insidebit calcaneo The Serpent will be most busie to do us mischief in the end of our life So then take it which way you will when God comes to reckon with sinners there will be bitterness Sin it self is a bitter thing Affliction is the punishment of sin and that is a bitter thing and Repentance which is the instrumental means prescribed is no pleasant potion The issue is indeed sweet because they that sow in tears shall reap in joy Yet the Scripture sets forth Repentance by breaking the heart afflicting the soul going mourning all the day long like the mourning for an onely Son Zech. 12. 10. Sin will cause bitterness in the end That this may appear more evidently I will give in the demonstration of the Point by evidence of Reason The first shall be drawn from the rule of Equity and Justice There is a Commutative and a Distributive Justice in the Commutative R. 1. Drawn from the rule of Equity Justice Justice Inter vendenda emenda equity and good conscience must take place the Commodity sold must be worth the money given and the money given must be worth the Commodity this is most true yet not in that sence which I drive at this present But there is a distributive Justice and the rule thereof is suum cuique Tribuere this serves for my purpose It 's just with God to give a sinner his own to pay him in his own coyn to let him reap what he hath sowed That as in his youth he hath sown the seeds of wickedness so in his old age he should reap the fruits of sorrow and bitterness It 's Eliphaz experience Job 4. 8. They that plow iniquity and sow wickedness reap the same youth will have its swinge No bands will hold them no bounds will keep them in they will have their own ways and its just with God to let them be filled with their own ways Prov. 5. 22 23. His own iniquity shall take the wicked Prov. 5. 22 23. himself and he shall be holden with the cords of his sin he shall die without instruction and in the greatness of his folly he shall go astray Isa 3. 10 11. Rom. 6. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro stipendio quovis salario accipitur Piscut Compare those two different Sentences together Isa 3. 10 11. Sin hath a voice it cries aloud for it's wages and that is a dead pay Rom. 6. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Young men rush into sin with greediness but they take not into their thoughts the consideration of a day of an account There will come a day of visitation a day of recompense when God will reckon with thee for thy most delightfull sinnes In thy elder age thou must feel the smart of them and possess a bitter inheritance Read that sacred Irony of the wise man Rejoyce O young man c. Eccles 11. 9. Reas Second drawn from the nature and quality of Sinne. A Second Reason shall be drawn from the nature and quality of sinne every sinne is a pollution a defileing of the conscience there is an abundance of filthiness in every sinne this the Psalmists question implyes wherewithall shall a young man cleanse his ways Psal 119. 9. Sinne in Sctipture is called lewdness folly perversness uncleanness compared to a menstruous cloath to dung vomit mire poyson c. There is nothing so loathsome in our eyes as sinne is in the pure eyes of God sinne is the poyson of the soul sinne is worse then hell then the Devil more black more ugly then either of them Quod efficit tale est magis tale There would be neither hell nor devil were it not for sinne Now then if every sin be thus filthy what shall we say of youthfull sinnes which are committed with vigour greediness alacrity when men sell themselves to work wickedness and spend their marrow and strength in the devills service these though they litle think of it will one day feel the smart of their youthfull vanityes if God open their eyes to see the filthiness of their wayes and to loath themselves their sinnes will cost them many a salt tear Hence will follow an holy self-confusion self-displacency and abhorrence Jer. 13. 19. Job 42. 6. as was iâ— Ephraim and Job Though they wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore witt It s a great mercy if they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after wit A Third and last Reason shall be drawn from the severall aggravations of those sinnes which are committed in the dayes of our youth Reas Third from the aggravations of youthfull sins 1 Aggravat because youthfull sins are committed with greater violence Job 11. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arist Eth. l. 1. â— 1. 1. They are commited with a great deal of impetuousness and violence Though the story of Phaeton be fabulous and I purposely wave Poeticall Fictions yet the morall is sound that rash young men may set all in a combustion Job hath a full comparison A young
he that hath no money come ye buy and eat yea come buy wine and milk without money and without price A second is Mat. 11. 28. Come unto me all ye that labor and are heavy laden and I will give you rest A third invitation is John 7. 37. If any man thirst let him come unto me and drink Rev. 22. 17. A 4th is The Spirit the Bride say Come and let him that heareth say Come and let him that is athirst come and whosoever will let him take of the waters of life freely The lâ—st I shall name is the most prevalent obtestation in all the world Rom. 12. 1. I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Put forth thy labor to make a Catalogue of the mercies of God they exceed all Arithmetick measure them their dimensions are infinite The Apostle makes four dimensions breadth length heighth and depth Eph. 3. 18. The mercies of God reach to the Heavens his faithfulness to the clouds All the pathes of the Lord are mercy and truth to such as keep his covenant and testimonies Psal 25. 10. His mercy is from everlasting to everlasting his mercy is above all his works Had we the tongues of Men and Angels we could not sufficiently set forth the mercies of God yet let us summon up all the members of our Bodies and all the faculties of our Souls to praise the Lord for his mercies and tell the wonders which he hath done for the children of men How many National mercies and signal deliverances have we received and we yet are in peace even to a miracle of mercies our fleece is yet dry whil'st others are wet with blood Thousands have faln beside us and ten thousand at our right hands and no evil comes nigh our dwelling What variety of personal mercies do we receive How many deliverances have we received from the Grave being ready to fall in and yet we are reprieved and have space to repent How many deliverances have we received from Fire Water Pobbers unreasonable men and all the plots and projects of Malignant Enemies unto the Gospel of Jesus Christ Further What mercies do we receive for our souls Do we not injoy Sabbaths Ordinances publick assemblies Blessed be God our eyes yet behold our teachers and our Gospel is not driven into corners How many mercies Quot misericordiae tot ora Isa 30. 20. so many mouthes All these mercies have so many mouthes calling upon us to thankfulness and amendment of life Now the holy Spirit of God strives by all these mercies to win us to repentance It is our obliged duty as God strives with us in mercy and loving kindness so we should strive with him in our return of thankfulness and reformation of our lives Every mercy should be a Lord-stone to draw us up to Christ Every mercy should be as a foot-stool to raise us up higher to Heaven Every mercy should be as a Looking-glass wherein we should behold the visible resemblances of the loving kindness of God O then take heed of neglecting the voice of the Spirit when he calls by mercies For if he be neglected when he speaks in the sweet musick of mercies he will speak terrible things in the thunder of judgement 5. The Spirit strives by the exercise of patience 5. Yet further The Spirit strives by the exercise of patience forbearance and long sufferance towards sinners God is not willing that any should perish but that they should repent and be saved O the unwearied patience of a merciful Father How long did God bear with the old world with the Amorites Jerusalem The Lord waits to be gracious he delights in mercy It is his nature to be merciful Judgement is called his act his strange act Isa 28. 21. The Lord will rise up as in mount Perazim he shall be wroth as in the valley of Gibeon that he may do his work his strange work and bring to pass his act his strange act This is to shew his unwillingneâ—s to punish sinners till needs must He is said to hyer a Razour to shave them as if he had none of his own Isa 7. 20. In the same day shall the Lord shave with a razor that is hired namely by them beyond the river by the King of Assyria the head and the hair of the feet See and admire the wonderful patience of God though we provoke him every day O wonderful patience that the Drunkard dies not in his vomit that the Swearers Blasphemers tongues fall not presently out of their heads Still the Lord waits knocking at the doors of our hearts exercising infinite patience and forbearance towards poor sinners He whets his Sword and bends his Bow Psal 7. 12. He might cleave us asunder presently but there we have experience of singular patience God was but six days in creating the world yet as Chrysostome observes he was seven days in encompassing the Walls of Jericho before he destroyed it Patientia laesa fit furor but let us take heed of abusing patience patience abused breaks forth into extremity of fury Mercy pleads I am slighted I am abused I will no more have mercy on them then patience interposeth I will wait longer but patience being abused it pleads I will be no longer tired out nor abused At last comes long-suffering I am gentle and merciful and I will wait longer and longer but if long-suffering be wearied out What will plead for us What will become of us The long-suffering of God waited in the days of Noah whilest the Ark was preparing as the apostle Peter speaks 1 Pet. 3. 20. 2 Pet. 3. 9. The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance We should account the long-suffering of the Lord our salvation Rom. 2. 4. or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of the Lord leadeth thee to repentance 6. The Spirit of God strives by many signal exemplary Judgements 6. The spirit strives by many signal and exemplaâ—y Judgements inflicted upon others inflicted upon others We have read of the Wars of Jerusalem in Josephus but more pathetically set forth in the â—ook of the Lamentations We have read of the heavy Judgements of God upon Germany and Palatinate We have read of the barbarous butcherings of those blood-sucking Caribals in Ireland upon the Protestant Party We hear now of a Sword letting out blood in Scotland good blood and bad blood being let out together the Sword destroying one as well as another We hear of sad breaches and heart-divisions widened more and more in England You hear a general complaint of poverty and decay of Trade By all these Judgements the Spirit of God strives with us and woes
for Terrour Exhortation Examination Direction and Consolation 1. This Doctrine breathes forth terrour and dreadful Judgement Use 1. For Terrour unto all unholy persons If the righteous shall scarcely be saved where shall all unholy persons appear If onely holy persons are blessed surely then unholy persons are cursed If holy persons shall be admitted into Gods presence and enjoy communion with God and see God the Father reconciled God the Son their Redeemer God the Holy Ghost their Comforter where shall unholy persons appear They shall stand without they are the dogs whipt out of Gods presence they shall see God no otherwise then the Malefactor a Judge condemning of him Then all the Attributes of God shall plead against prophane persons My mercy saith God my patience my loving kindness my goodness have been despised All the Sermons they have heard shall plead against them so many Sermons of Repentance so many Sermons of Reconciliation of Holyness bring in black Bills of Indictment against them All the Messengers of God plead We have spent our breath and strength in vain We have labored all night and caught nothing We have tendred Christ offered to these prophane Wretches terms of peace and reconciliation but they have scorned them all and undervalued the glorious excellencies of the Lord Jesus All the passages of Providence will come in against unholy persons Providence will plead I have cloath'd and fed thee I gave thee the dew of Heaven and fatness of the Earth I sustain'd preserv'd thee but thou hast abused all the Creatures not eating for health but for gluttony not drinking for strength but drunkenness All thy friends will plead against thee such as have been real friends to thy soul as have spent their spirits in Exhortations Counsels Admonitions all these are upon Record and will cry out for vengeance against thee O that God would smite the hearts of all unholy persons and loosen the joynts of their loyns as Belshazzars were and make their knees smite one against another that now in this time of life this short day they might be effectually wrought upon to a holy conversation This Use in an especial manner reproves those that scoff at holyness Use 1 I would there were none such in the Walls of Athens That which is the true Believers honour to be a Saint is cast by some prophane persons into the teeth of Professors as if it were a Character of infamy These are your Saints In the Act and Monuments v Fox Acts Mon in Q. Maries dayes a Martyr reproved a proud Prelate for Swearing He answered prophanely I am no Saint What was he then surely an incarnate Devil If you be no Saints here in the Militant Church you shall never be Saints in the Triumphant Church What shall we say to such as deride holyness and exercise their wits to cast a flam or a jeer upon Religion and make a mock at praying by the Spirit Let them read that dreadful Sentence each word is a thunder-bolt Rom. 8. 9. If any man hath not the spirit of Christ he is none of his whose are they then the Devil 's questionless either Christs or the Devils If none of Christs Sheep then surely of the Devils Goats Of all others a Scoffer is hardest to cure seldom are such brought home if they are it costs them dear If any such be present though I hope better things of you let me tell you when you come to die holyness will be holyness indeed then holy persons will be holy persons Then when conscience is awakened you will wish you were in their stead whom you so much contemned you wil wish your tongues had fallen out of your heads when you spake against holy persons You that make Gods children even real Saints your subject of obloquy What will you say at the day of Judgement when they shall be at the right hand and the Judge shall say Come ye blessed and you shall be on the left hand and the Judge shall say Goe ye cursed when you shall Luke 14. 28. see Abraham Isaac and Jacob and all the Saints in the kingdom of Heaven and you your selves shut out of doors Are any such present are any young wanton wits that will rather loose a friend then a jest rather loose the friendship of a good conscience then the frothy issue of a scurrilous wit To such let me speak with abundance of love to their souls Non est tutum ludere cum sanctis It 's not safe to make a jest of holy persons or holy things If ever Qui ludit in Cathedra lugebit in Gehenna they belong to God they will with Austin make Confessions and Retractations University sins abuse of wit and parts contempt of holyness neglect of seasons of Grace will cry loud and make such a gash in the conscience as may be a long time clawing off 2. This Doctrine reproves Hypocrites These seem better then they are and put on a Vizard of sanctity these are painted Sepulchres rotten at the core gilded rotten Nut-megs and by how much they pretend to Religion they are so much the worse because they satisfie themselves in a bare pretence There shall be a day of Judgement and that will be a day of terror and vengeance unto them Seldom as a Reverend Divine saith an Hypocrite dies undiscovered It pleaseth God to unmask him and discover his Tor shell of Hypocrisie counterfeit profession before he dieth so that usually in this world a â—ypocrite is discovered However in the world to come all shall be laid open his glozing formalities outside glorious shews all his painted dresses shall be made known to men and Angels And what 's the portion of Hypocrites If there be one place in Hell lower then another any torment greater that 's his portion Matth. 14. 15. 3. This Doctrine reproves all secret sinners who by reason of their secret cunning conveyance hope for impunity They little think of the all-seeing eye of God Could a Homer say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall not Christians believe that the God of Heaven knows all things All thy Reservations Equivocations subtile Distinctions and Evasions are obvious and naked to the All-seeing eye of God The Adulterer waits for the twy-light he would fain escape the sight of men but he cannot escape the sight of God Speculative as well as practical defilements are all known to God Thy Curtain Closet-sins thy Imageries in the dark the sins that no man living knows of are made manifest unto God The Trades-mans Sophisticated Wares his false Lights scant Measures all his mysteries of Cousenings in the Trade are apparent unto God the Lyars obstinate standing in a lie cannot escape Gods knowledge all his tricks of wit and collusions to baffle his conscience will not serve his turn at the day of Judgement The Popish distinctions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not acquit them at Gods Triâ—â—nal The cheating
SERMONS PREACH'D AT St MARIES OXON 2 Cor. 5. vers 20. Now then we are Ambassadors for Christ as though God did Sermon 1. at S. Maries Oxon July 11th 1658. being Act Sab bath day morning beseech you by us we pray you in Christs stead be ye reconciled to God WIthout controversie great is the mystery of Godliness 1 Tim. 3. 16. The word * Omnium confessione magnum Ambros Ad verbum declarat paribus verbis loqui ut iis solent qui petentibus assentiuntur Beza in Luc 22. 6. Ezek. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries an Emphasis with it in the determination of the Apostle And what he asserts he as strenuously proves by an induction of particular instances in the place forecited viz. God was manifest in the flesh justifyed in the spirit seen of Angels preached unto the Gentiles believed on in the world received up to Glory Every one of these taken severally is a transcendent mystery as we read in Ezekiel There was a wheel in the middle of a wheel So here is one mystery involved in another Now forasmuch as we find the Well deep and have not wherewith to draw since we are not able to fathom the depths of such mysterious things let 's all as one man stand astonish'd with an holy admiration of the wonderfull counsels of God lay aside all curious disputations and learn to believe However so far forth as we can meet with a Scripture Clue we may not be wanting in our best endeavoures to wind our selves out of all the Labyrinths whatsoever Now to the business that lyes before me even the great mystery of Reconciliation which I have selected for the Argument of my ensuing meditations that I may the better cleer a passage to my Text I 'le review what the Apostle principally instanceth in as one of the greatest mysteries 1 Tim. 3. 16. of Godliness viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the stupendious unparallel'd mystery of the Incarnation of the Son of God and this leads the Van to all the rest as having priority of dignity and order both This is one of those mysteries which the Angels desired to peep into 1 Pet. 1. 12. They stoop down and with all diligence sift and enquire into these mysteries And if a comparison Prono capite propenso collo accurate introspiciunt Beza Omnia summa diligentia explorant ac contuentur diligenter Areâ— Zach. 13. 7. may be admitted with mysteries amongst themselves questionless this mystery of the Incarnation of Jesus Christ is the mystery of mysteries Eternity it selfe will be little enough for us fully to comprehend it That the Lord Jesus Christ the Eternall Son of God equal with the Father fellow and fellow-like with God as great and as good as himself should assume humane nature and unite a clod of earth unto his Divine person and become Immanuel God with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person by an hypostaticall union the tongue of men and Angels can never enough inhance the singularity of this mystery That this may be shaddowed forth according to our capacity Q. A. my endeavour shall be to solve one grand question viz. What was the great designe and end of Christs incarnation I answer with the Apostle Paul * Hinc non est cur miremur tam sero Christum venisse in carnem venire enim debuit non cittus quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coelestis Patris exacta esset Pareus in Loc. Gal. 4. 4 5. But when the fullness of time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons Further the Apostle gives an attestation unto this truth 1 Joh. 3. 8. For this purpose was the Son of God manifested that he might destroy the works of the Devil Wherefore to accomplish this great work of Redemption and destroy the works of Satan through hearkning to whose temptations man fell from God Jesus Christ the middle person in the Trinity the beloved Son came down from the bosome of the Father to make up the breach and reconcile man the party offending to God the party offended And this is that ministry of Reconciliation given and intrusted to the Ministers of the Gospell to declare proclaim and publish v. 19. To wit that God was in Christ reconciling the world unto himself It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sets forth * Emphasin habet quod dicit Deum fuisse in Christo Neque enim Deus in Christo fuit quemadmodum in omnibus aliis rebus est sed in ipso De it as Corporaliter habitavit Zuingl in Loc. the Deity of Christ and further this plainly evinceth that this reconciliation was not of yesterday but that there were transactions and negotiaions between God the Father and God the Son concerning this admirable contrivance even from all Eternity Each syllalâ—le breaths forth love bowels and wisdom raised to the very highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and highest pitch Here is singular matter for meditation That when the Angels were past by and left without a Mediatour yet notwithstanding there should be Treaties of Peace before the foundation of the World was laid to reconcile so vile a thing as the World sinfull man unto the most holy God by Jesus Christ Here 's met altogether in one a concurrence of Wisdom Mercy Goodnesse Graciousness and Loving kindness Yet though they were all put together they come infinitely short in the representation of that superabundant love of God in Jesus Christ which transcends all degrees of Comparison But the next Question will be How is this Reconciliation Q. A. wought The answer is given in the subsequent words Not imputing their trespasses unto them God doth not reckon accompt so the word * Significat tum generatim aestimare sive apud se statuâ—ere tum specia tim imputare sive reputare Vorstius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports nor lay the sins of his people to their own charge but charge them all upon Christ their Surety And most just it is that an innocent person should pay the debt when he becomes engaged as a Surety notwithstanding those Rotten cavils of the blasphemous Socinians against the truth in this particular Luther hath a strange passage to this purpose that Christ was peccatorum maximus Such speeches though I much honour Luther and conceive him to be a man of an excellent spirit I confesse as are not safe to use and I would many now a dayes were more cautelous than to adventure their fancies too far as it 's too apparent they commonly do through self admiration lest they outrun their judgement But as there are some that rather will lose their friend than their jest so there are some that will rather lose their Religion than a wild new coyned opinion Yet with submission to better judgments I conceive
hand upon the Lad neither do thou any thing unto him We â—hould consider as * Nostrum est intent is mentibus considerare quam mirabiliter in ipso Articulo Deus Isaac revocaver â—â— Ã morte in vitam Calv. Gen 33. 4. Calvin observes how God helpt in the very Article of time and delivered him from death to life What preservations and speciall Providences did Jacob meeâ— withall being delivered from Esau's rage when bloody intentions were turned into embraces Jacob feared least he would â—lay the Mother and Children yet by speciall Providence Esau ran to meet him and embraced him and fell on his neck and kissed him and they wept In Joseph there is a Series of Providences a concaâ—enation of preservations His brethren hated him and threw him into a pit And in that pit there was no water He was bought and sold by the Ishmaelites and Poâ—ipher cast in Prison and in the same Prison where were the Kings prisoners The chiefe Buâ—ler and Baker were in the same prison They dreamed Joseph gave the Interpretation But yet Gods time of deliverance was not come Pharaoh dreames Joseph interprets his dreame and is advanced and made Ruler over all the Land of Egypt A fâ—mine fâ—ll out Joseph's brethren came to buy corne Joseph supplies them Stephen recites the History and acknowledgeth a speciall hand of Providence The Patriarchs mooved with envy sold Joseph into Egypt Gen. 50. 20 21. Acts 7. 9. but God was with him The History of Eliah is remarkable sometimes a Brook sometimes a Widdow woman sometimes the Angells themselves were his Pâ—rveyors and the very Ravens those greedy Birds of prey brought him meate The History of the Jewes delivered from Haman is especially remarkable Haman utterly plotted their ruine He had the royall assent granted the day set Haman on purpose went to beg Mordecai for the Gallowes but see what intervened by the speciall hand of Providence On that night the King could not sleep and Esth 6. 1. he commanded to bring the book of records of the Chronicles and they were read before the King after reading whereof the King advanced Mordecai and made Haman his desperate Enemy to make the Proclamaâ—ion And Esther being entertained Qâ—eene in the roome of Vasthi shee supplicated for her own life and the life of her people And the mischievous devices of Haman were turned â—pon his own pate and as he meated to others the same measure he received the Text expresly shewes So they hanged Haman upon the Gallowes Esth 7. 10. that he had prepared for Mordecai Then was the Kings wrath pacified The three Children in the fiery furnace Daniel in the Lions den Peter out of Prison were all miraculously delivered by the Ministery of Angells The Apostle Paul delivered when above forty had bound themselves with an oath in a conspiracy against him And Acts 21. 30 31. especially Acts 21. 30 31. We read of a wonderfull deliverance as we say between the cup and the lip And all the Citie was moved and the people ran together and they took Paul and drew him out of the Temple and forthwith the dores were shut and as they went about to kill him tidings came unto the chiefe captaine of the Band that all Jerusalem was in an â—proare By this Diversion the Lord wrought a signall deliverance for his servant Paul What deliverances had David at Keilah En-gedi even when Saul had heÌ„m'd him in and as I may say had him in a Pound not likely to escape yet then by way of diversion he was delivered and Saul went 1 Sam. 23. 26 27. on this side of the mountaine and David and his men on that side of the mountaine and David made hast to get away for feare of Saul for Saul and his men compassed David and his men round about to take them But there came a messenger unto Saul saying hast thee and come for the Philistines have invaded the Land In that needfull Instant the Lord made a plain way for his servants escape I might Instance in many remarkable passages of Providence rerecorded in humane Authors The tide brought in shel-fish for the besieged Rochellers There was one Merlin who at the Parisian Massacre hid himselfe in a Hay Mow and every day a Hen laid an egge there by which he was kept alive Another was hid in a close hole and a spider weaved a web at the dore so the Persecutors went away But there is no necessity of lighting a candle to the Sun that went before No example may be compared to those which are recorded in the Word of God To Scripture examples I 'le adde Scripture reasons why doth God extend such speciall Providences towards his own people 1. Let us consider the high estimate and value God puts upon R. 1. The high Value God puts upon his Children Mal. 3. 17. Is 28. 5. Exod. 19. 5. Zech. 2. 8. them They are his Jewells They shall be mine saith the Lord of hosts in that day when I make up my Jewells and I will spare them as a man spareth his Son that serveth him They are a crown of glory and a diadem of beauty They are a peculiar treasure they are as deare unto him as the Apple of his eye 2. Consider the relations between God and the godly R. 2. Drawn from the Relationâ— between God and the godly They are his Children he their Father They are his adopted sons and daughters Now it is the duty of a Father to take speciall care for the preservation of his children They are his spouse and he their Husband For so the Lord professeth Turne O backsliding children saith the Lord for I am married unto you and Jer. 3. 14. I will take you one of a Cittie and two of a family and will bring you to Zion 3. All the promises of God are made unto the godly For R. 3. All the Promises belong to the godly Isa 43. 1 2. saith the Apostle all the promises of God are in Christ yea and Amen unto the glory of God by us Promises of Protection belong to Gods children Thus saith the Lord that created thee O Jacob and he that formed thee O Israel feare not for I have redeemed thee I have called thee by thy Name thou art mine When thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee Promises of direction are made to Gods children Thou shalt guide me with Psal 73. 24. thy counsell and afterward receive me to glory 4. All the Attributs of God put forth themselves for the good R. 4. All Gods Attributes belong to the godly Isa 51. 14. of Gods people viz. His mercy to pardon them his wisdome to counsell them his power to defend them as the Prophet Isaiah saith Feare not thou worme Jacob and yee men