reconciliation to beseech people to be reconciled unto God And having endeavour'd this great work principally in the next place I conjure you and earnestly entreat you as you are Ministers of the Gospell of peace that you would conferre your best endeavours to cement sodâ—r and unite dissâ—nting Brethren that they may what in you lies be prevail'd withall to agree together in Unity on Earth who shall agree in Unity in the highest Heavens I plead not in the least for any persons how much soever admired by some who are either unsound in the saith or unholy in life No reconciliation can be expected nor ought to be attempted with * Gal. 5. 20. 21. Idolatries Drunkenesse Heresies and other such like deeds of the flesh I plead only for such as truly fear God who are not only nominall but reall saints Here lyeth the labour and here the work to be reconcilers amongst them and such peace-makers are blessed That I may speak my mind freely for I love plain dealing as for such Reconcilers as Cassander of old and Sancta Clara of late who would joyn together the Ark and Dagon the Ephod and Teraphim I mean Protestantisme and Popery these are to be detested and sent back again to Rome from whence they came †V. Bishop Hall's Treatise No peace with Rome No peace with Rome no quarter ought to be given to Benhadad I may say of them as Jehu said to Ahaziah * 2 King 9. 22. what peace so long as the whoredomes of thy Mother Jezabel and her witchcrafts are so many daies without number As for Ignatius Loyola Father of the Jesuites John of Leyden Ring-leader of the Anabaptists and the rest of their Complices of whose franctick practices we have ample Relations in Print †V. Sleyd Comment Baylyes disswasive they are so farre from any reall endeavours after reconciliation with us as rather like Samsons Foxes they run abroad with firebrands in their tails and so set all the standing corn a fire These are the grand Incendiaries flabella seditionum From Jesuitisme and Anabaptisme all heresies and damnable errors receive their originall At Rome and Munster this counterfeit coine receives it's stamp and impression Hence as out of a Trojan Horse is let out an Ambuscado to destroy the Protestant Religion Therefore ther 's no ground of hopefull successe if we should attempt any reconciliation with them Let them come to us and make serious Confessions and retractations but let not us go to them Let them first abjure their principles and practises though I know not why we should trust a Papist upon his oath till then there can be no possibility of embraceing peace with such who either are of Babylon or for Babylon But what is chiefly in mine eye and aime amounts to this brief issue to perswade all those to unite amongst themselves who are sound in the faith and holy in life Amongst them there are some who come so farre up to us and we hope they may yet come farther if selfe interests make no obstructions as to acknowledge us true Ministers the Church of England a true Church Much is granted to this effect by some * V. Apolog. of the five dissenting Brethren Reverend dissenting Brethren in Print When carnall Interests secular policies and mentall reservations are laid aside and men declare plainly what they would have and when we know once where to finde them and where they will fix then Attempts of Accommodation may attain a happy and comfortable successe That which much concerns us all is to lay to heart and be deeply affected with the divisions of Reuben and to use our utmost endeavour to comprimise differences and make up breaches and animosities lest otherwise we gratify the Jesuit who is the common Enemy who loves to fish in troubled waters or is like an Adder which seeks for shelter in broken walls Let 's leave off contention prius quam sese immisceat so Junius renders the words of Solomon †Prov. 17. 14. Prov. 17. 14. i. e. Let not contention mixe with our affairs For once it being mixed and joyned it 's not easy to unmixe and separate afterwards Wherefore let it be our care and wisdome not to give advantage by our domestick breaches to the wild Boar of Babylon or the subtle Foxes of Munster and Racovia who when they see us a quarrelling one with another they make a prey of us both I well remember about this time 24. yeares ago in the Vespers of our publicke Act there was a Question discuss'd which the * Dr. Wingham of St Johns Respondent held Affirmative An Calviniani quos vocant Lutherani possint in unam Ecclesiam coalescere And in the like solemne Convention another Question 7. yeares ago was affirmed homogeneous to the former by a †Dr. Wilkinson of Christ-Church learned Professor of our University An intersit pacis salutis Ecclesiae vere Evangelicos pium colere syncretismum But especially let 's have recourse unto Scripture What saith the Psalmist * Psal 133. 1. Psal 133. 1. Behold how good and how pleasant it is for Brethren to dwell together in unity I have often fetch 't a ground of hope against many fears from 2. Prophesies The one is †Zeph. 3. 9. Zeph. 3. 9. For 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 The other is * Zach. 14. 9. Zach. 14. 9. And the Lord shall be King over all the Earth in that day shall there be one Lord and his name be one †Non satis est si homines agnoscerent unum Deum nisi consentiuâ—t in reâ—ta simplici aliquâ— fide ita ut celebretur in terrâ nomen unius Dei Calv. in Zeph. 3. 9. Though there be but one Lord yet his name is called on diversly but here is Prophesied an unity of worshipping God And as for unity amongst Brethren this is accounted a fruit of our effectuall calling * Eph. 4. 3. Endeavouring to keep the unity of the Spirit in the bond of peace And for the better setting home of this exhortation the Apostle mentions 7. Ones in the following verses viz. One body one Spirit one hope of our calling one Lord one faith one Baptisme one God and Father of all How pathetically doth the Apostle presse unanimity †Phil. 2. 1 2. If saith he there be therefore any Consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowells of mercies fulfill ye my joy that ye be like minded having the fame love being of one accord and one mind * Numerus binarius eo magis infamis quia primus ausus est discedere ab unitate Pythag Pythagoras used to put a brand of infamy upon the number of two because it first departed from unity But the Apostle propounds the Question
subscribe that since Christian Religion was profest there was never a Collection of more Godly Orthodox and Learned Divines then in this present Century Yet I am far from excusing or extenuating the Animosities Heart-divisions uncouth unseemly Habits self interests carnal Policies unwarrantable separations and that Latitude which many take unto themselves now adays The good old Puritan would not take an Inch formerly where many now venture to take an Ell. I heartily wish a Reformation thorow impartial that what we condemn in others we may avoid each one in himself O that it might be the main design we drive at to advance the power of godliness and to go before each other in a real example of Reformation Let 's all labor as one man to be found in the Faith and holy in life so that Heresies Blasphemies and all forts of profaneness may be abominated and extirpated And let it be our endeavor to keep the unity of the spirit in the bond of peace So Eph. 4. 3. that according to those Prophesies the accomplishment whereof we daily expect We may all worship the Lord with one consent that the Zeph. 3. 9. Zech. 13. 9. Lord may be one and his name one And let us never forget that the vows God are upon us which we ought to our power to endeavor to keep inviolably in that Solemn National Covenant which was made in a day of distress with our hands lifted up to the most high God Let not that Solemn Oath be accounted as an Almanack out of date lest the Lord send a Sword to avenge the quarrel of a broken Covenant Let 's expostulate with Ezra Should we again break the Commandment Ezra 9. 14. and joyn in affinity with the people of these abominations After Oathes Covenants Days of Humiliation and after so many signal Deliverances shall we again hancker after superstitious Ceremonies a formal Service Book a Lordly Prelacy unwarrantable Separations Schisms Machiavilian Policies self-seeking Interests The Lord forbid that we should be so unthankful for the mercies received and so unmindeful of those particular Duties which God expects from us in our several Places and Callings But I shall not exceed the bounds of a Preface Although this may be accounted a Digression yet I hope may be of some use to the Reader Thus much I was willing to premise as far as I apprehend having a single eye at Gods Glory and the Publick Benefit Wherefore be pleased Reader to peruse deliberately and candidly these three Decads of Sermons Preach'd with much plainness to the Auditors accompanied with a vehement desire to do good and afford the Author thy Prayers who desires a share in the Prayers of all the Israel of God and remains Magdalen-Hall Oxon April 9. 1660. Thy souls servant HENRY WILKINSON To the Reader WHen it was told David after the defeat of Absolom that Ahimaaz the sonne of Zadok came running the King said He is a good man and cometh with good tideings I may truly say so of these Sermons and the reverend Author of them He is a good man and therefore we may be sure that he bringeth good tydings with him He is a right Nathanael a true Israelite without guile an able Preacher a vigilant Governour a faithfull friend a bountifull distributer to whom much of the Character of Aristotles magnanimous man doth exactly agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who dares openly to love a friend when others reject him and openly to disprove the faults of those whom others feare and flatter As is the man and his Communication such is his doctrine sound wholsome savory edifying not meerly notionall and suited onely to the fancy but properly calculated for the Conscience and conversation unto which the more any doctrine is fitted the more it is according to the mind of the spirit of Christ speaking in the Word and to the direction of his Apostles who used great plainnesse of speech and such demonstration of the Spirit and power as might manifest the truth to every mans conscience in the sight of God who gave instruction unto others whom they had separated to the work of the Gospell to hold fast the wholsome forme of sound words by sound doctrine to Exhort and Convince gainsaiers to shew in doctrine incorruptnesse gravity sincerity sound speech which cannot be condemned to speak to rebuke to exhort with all Authority to teach men to maintaine good workes for necessary uses to preach such things as are good and profitable unto men Though I have not had opportunity to peruse all these Sermons yet having been an hearer of many of these and finding in those which I have read the same even and serious spirit and withall great variety of profitable matter I may safely commend them to the Christian Reader as Sermons drawn according to these prescripts of the Apostle and consequently very usefull unto publick edification unto which all our studies labours and writings should be subservient Apr. 4. 1660. Thine in our Common Lord EDWARD REYNOLDS The contents of the first Decad. SERM. 1. 1. COr c. 2. vers 2. For I determined not to know any thing among you save Jesus Christ and him crucified p. 1. The Text divided p. 3 and handled 1 Concerning knowledge in Generall p. 4. 5 6. 2 Concerning the knowledge of Christ pag. 7. 8. And this knowledge hath 3 characters Fundamentall excellent and soule-saveing pag. 9. 3 Cautions concerning the use of humane learning pag. 11. 12. 3 Concerning the knowledge of Christ crucified pag. 13. 14. Applic what Ministers must teach pag. 14. 15 16. 2 What all must learne p. 16. 17 18. SERM. II. IEr 45. v. 5. And seekest thou great things for thy selfe seek them not Text devided pag. 22. Severall sorts of seekers pag. 25. 26 27 28 29 30. The Person seeking p. 31. 32 33. Applic Vse 1. For exposition pag. 34. 35 36 37. Vse 2 For direction in 4 Particulars pag. 38. 39 40 41. Vse 3 For exhortation in 4 Considerations pag. 42. 43 44 45 46 47 48. SERM. III. PRov. 11. 30. Hee that winneth soules is wise The Text divided pag. 50. 51. The Doctrine propounded That it 's a choice fruit of wisdome to winne soules unto God pag. 51. Method propounded 1 the proofe of the Poynt pag. 52. 53. 2. 4 Arguments for confirmation p. 53. 54 55. 3. Two Characters of him that is likeliest to winne soules pag. 56. 57 58 59 60 61. 4. Applic. 1. For Humiliation pag. 63. 3. For Direction in 7 particulars pag. 66. 67. SERM. IV. MAtth 13. 45 46. pag. 68. Again the Kingdome of Heaven is like unto a Merchant man seeking godly Pearles who when hee had found one Pearle of great price hee went and sold all that hee had bought it The Context opened pag. 69. 70. The Text divided pag. 71. 72. Two Doctrines raised pag. 73 Doct 1. That every true Believer is a Merchant of goodly Pearles Method propounded 1. By illustrating the
hath made Rulers iâ— Israel to be conscientious in the discharge of their duties that so they may hold up their heads with comfort before their judge When a man is cast upon the bed of sicknesse and all his sins are set in order before him then a man would part with all his wealth for the purchase of a good conscience and he would prize one glimpse of Christs reconcil'd countenance before the Empire of the world Now whither should a man goe for succour The world 's his enemy and it's madnesse to goe to my enemy for comfort Only the richeâ—â— of Christ those glorious things above must comfort thee or else thou canst never be comforted Those whom thou hated'st in thy health must be thy comforters in thy sicknesse Now thou art sensible what need thou hast of their prayers whom thou accounted'st the very abjects of men and refuse of the wotld Surely men speake not as they think when they revile many sincere Christians under the notions of hypocrites and dissemblers these they will be readiest to send for and apply themselves most unto them when a fit of sicknesse seiseth upon them You see then how great things in this world cannot helpe a man in the evill day in a languishing condition they fayle a man in his greatest necessity and therefore unworthy of our search and labour I inferre with my Prophet Ne quaerito seek them not 4ly and lastly the greatest things on earth cannot lead 4. Consider The greatthings of the world cannot carry a man beyond this life a man beyond this life they cannot carry him unto eternity A man cannot carry his honours and riches into another world Can a man carry the things of this world into the place of torments to bribe the flames or corrupt his tormentour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotle is an Epithite attributed to something of excellency Now the greatest things on earth are uncertaine transitory sading things when death shall strip us of lands and revenues of all our gorgeous attires and leave us naked if then we are not cloathed with the robes of Christs righteousnesse we are of all men the most miserable This garment alone of our elder brother must cover all our nakednesse Behold then we all stand at the dore of eternity severall waies God hath to call us and then we are utterly depriv'd of all Now a good conscience alone must stand us instead when all other comforts are defective Hic Murus aheneus esto c. this is the best bulwarke of defence Let 's no more trust to uncertainties to such things that will faile us Le ts lay up treasure for our selves in another world and now make provision for eternity whence all our comfort is deriv'd When once we are involv'd in eternity then we are in an unalterable estate no postibility of returning back to the land of the living Me thinks that the serious and frequent meditation of aeternity should rayse up our spirits and put us upon a dayly provision for our immortall soules The great things of the world are below our cognizance We call them great but by an Antiphrasis For they are little and lighter then vanity so multitudes find them by sad experience My conclusion shall be the Apostles patheticall exhortation Col. 3. 1 2 3. If ye then be risen with Christ seeke those things which are above where Christ sitteth at the right hand of God Set your affections on things above not on things on the earth For ye are dead and your life is hid with Christ in God The wisest Preacher Set forth in a SERMON Upon Prov. 11. latter part of vers 30. He that winneth soules is wise THe Areopagites had a custome that such SERM. 3. at St Maries OXON Aprill 16. 1648 as pleaded before them should pleade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without prefacing and without passion For passion of my own let it be discarded altogether All my designe is this to be inflamed with zeale to the glory of God and so to be transported with a passion of love towards your soules as to winne them to Jesus Christ And for prefacing I looke upon all slattering Apologies as superfluous and beneath the dignity of that worke I have in hand The words read are a sacred Proverb or a divine select Aphorisme deciphering forth in a Character the truely wise man Not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Greece nor the Philosophers of old not the accurate Linguists not the eloquent Orators nor the learned Rabbies nor Machiavilian Politicians not an elixar and quintessence drawn forth out of all the elaborate volumes of Philosophers and Orators can denominate the author truely wise in a spirituall and Theologicall acception My ground 1 Cor. 2. 14. is from the Apostle 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. compared with 1 Cor. 3. 19. But here the spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebrates the praises and stampes a character of wisdome upon him that winneth soules He that winneth seues is wise You know that Proverbs for the most part are entire sentences without connexion or dependance on the precedent words yet Context here And in the front of the text denotes a relation to what went before so that the precedent and subsequent parts of this verse referre each to other You have a rare description of the righteous man such a one whose heart is upright with God is resembled to a tree of life Alluding to the tree of life in Paradise As that was of Gods own plantation and had the preheminence of other trees so the graces of a godly man are of Gods own plantation None are borne holy but created so Grace is no plant that naturally growes in our Gardens but is a plant of our heavenly fathers plantation And as the tree of life had the preheminence of John 15. 5. other trees so the godly over all other men And it s observed by a judicious commentator on the place That the scope of this Proverbe Proverbil summa recidit ut discant homines quo pretio virum justuÌ„ aestimare convenit Carthwâ— Ehp. 5. 4. is to inhance the esteeme of the righteous man Though Godly men be held at a cheape esteeme and are accounted the scumme of the world yet the Allegory in the text gives in Gods Probatum est of them that they are as a tree of life And further it s said the fruit of the righteous i. e. the words and actions the counsell example life and conversation of a righteous man are the pretious fruits which the tree of life doth beare His words are savory ministring grace to the hearer Hee 's grave and edifying in his discourse His conversation is exemplary such as adornes his profession In a word the fruite of a righteous man is pretious fruite And if you would have a tast of it here you may gather one of the choicest that growes on this tree and that is to
Christ highest when we live to him and the life of Christ is fashioned in us when Christs image is stamp't upon our spirits when we square our lives according to the will of God when we set up Christ commander in chiefe in our soules its evident that we exalt Christ and set the highest price of him The second Query is Whether we are willing to deny our selves 2 Query Are we willing to denie our selves for Christ Who ever will come after Christ must deny himselfe Matth. 16. 24. What ever is selfe must be denied for Jesus Christ Selfe opinions selfe applaudings selfe reasonings selfe righteousnesse selfe interest Ends and Aymes must all be renounced for Jesus Christ A proud man must denie his proud selfe A passionate man must denie his passionate selfe A schollar must deny his learning a wise man his own wisdome a strong man his strength All must be denied when they stand in competition with or opposition unto Jesus Christ One querie more I 'le propound and it is very seasonable Are you willing to undergoe any affliction to suffer any hardship for Jesus 3 Query Are we willing to suffer for Christ Christ As a man must deny himselfe so he must take up hiscrosse The Apostle tels the Philippians Phil. 1 29. To you it is given in the behalfe of Christ not onely to believe on him but also to suffer for his sake A suffering faith is the gift of God Are you resolved to take Christ upon his own conditions Will you follow the lamb where ever he goeth through thick and thin even through a showre of blood when you are called thereunto Elihu makes it the marke of an Hypocrite Job 36. 21. to choose iniquity rathâ—r then affliction Whereas when it comes to this Dilemma either I must choose affliction or sinne then must my resolution be to choose the greatest affliction in the world rather then to wound my conscience with the least sin Hee 's a believer of the right stamp indeed who is of Pauls resolution Acts 21. 13. willing not onely to be bound but to die at Jerusalem for the name of the Lord Jesus Put your selves upon triall by these three forementioned queries The third Use is for Exhortation I beseech you in the Bowels of Vse 3. For Exhortation Jesus Christ as you regard the eternall good of your pretious soules to be Merchant Venturers for the pearle of price Oh that I could prevaile with you to foregoe and sell all you have for the purchase of Jesus Christ But you will demand what must we sell and foregoe I answere 1. Thou must foregoe thy lusts bid adieu to thy beloved sinnes 1 Foregoe thy 〈◊〉 put to death those brats of Babilon slaughter thy corruptions Thou must deale with thy sins as Samuel dealt with Agag hew them in pieces before the Lord in Gilgal Make no Apologies for sinne plead not Antiquity pleasure profit custome interest c. All these are but sorry fig-leaves to cover thy nakednesse If thy nearest Relations stand in opposition to Christ thou must foregoe them too For so Christ determines He that loveth Father or Mother more then me is not worthy of me and he that loveth Sonne or Daughter more then me is not worthy of me Matth. 10. 37. 2 Thou must foregoe thy pleasures for Christ so did Moses and 2 Foregoe your pleasures Nehemiah bid adieu to Court pleasures Many promise to redeeme their time and take Christ But as Elimelech would not take the condition to redeeme it at the hands of Ruth lest he marred his own inheritance Ruth 4. 6. so when the condition comes thou must foregoe these and these pleasures and be serious and grave in all thy carriages then many fly off and will not take Christ upon such termes But without question Christ is the onely pleasure And the waies of wisedome are the onely waies of pleasantnesse Prov. 3. 17. no joy no pleasure to be compared to the joy in a believers soule arising from the beames of Gods reconciled countenance darted upon it 3. Thou must foregoe thy profits for Jesus Christ When Christ invited they all with one consent began to make excuse But none of 3. Foregoe thy Profits these were fit guests for Christ Be it a great Farme a goodly Revâ—nue and it stand in competition with Christ thou must let all goe You cannot properly be said to buy Christ for himselfe and his graces are free rich gifts yet much good you may doe with your monyes You may buy Bibles good bookes maintaine faithfull Ministers feed the hungry bellies and cloath the naked backs of many poore afflicted members of Jesus Christ 4. Foregoe thy Liberty ease and quietnesse for Christ With 4. Foregoe thy Liberties Jerome deny wife Mother children and all for Christ Put it to the Question whether would you rather be with the Apostles in prison singing sweetly and enjoying communion with God then with Apostate Demas ranging in the wide world Thou maist have liberty of body and an imprisoned spirit and thou maist have an imprisoned body and inlargement of spirit There 's a black cloud hanging over the whole kingdome and we know not what the womb of one day may bring forth Doe not seeke thy own ease and quietnesse amidst publick calamities let Baruchs fayling be thy warning peece Jer. 45. 5. And seekest thou great things for thy selfe seeke them not 5. Foregoe honours and preferments for Christ It was Ignatius 5. Foregoe thy Pleasures his saying Antiquitas mea nobilitas mea Jesus Christus would you know who have the best noble blood running in their veines you may find Acts 17. 11. These were more noble then those of The salonica in that thâ—y received the word with all readinesse of mind and searched the Scripture daily whether those things were so No honour to holinesse no Armes so excellent no Coat so noble as those which the Christian nobility gives so then what ever things thou highly esteemest whether preferment friends reputation or the like if they stand in opposition to Christ denie them all 6. And lastly thou must foregoe thy life when thou hast a calling for Jesus Christ Think not thy blood too deare for him who 6. Foregoe thy life when Christ calls for it ventur'd his blood for thee In this cause by loosing thy life thou shalt save it All are gayners none loosers that die in Christ and for Christ But examine thy selfe if thou canst not foregoe a lust a pleasure a dignity a liberty for him If thou canst not bear a scoffe and a reproach for Christ how wilt thou be able to resist unto blood to endure the fiery tryall I may expostulate with the Prophet Jer. 12. 5. If thou hast run with the footmen and they have wearied thee then how canst thou contend with horses And if in the land of peace wherein thou trustedst they wearied thee then how wilt thou doe in the swelling
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
strength and power in the hands of men if they mis-imploy it God can give strength to wounded men to do great exploits For though ye had smitten the Jer. 37. 10. whole army of the Caldeans that fight against you and there remained but wounded men among them yet should they rise up every man in his tent and burn this city with fire And God can cause the lame to take the prey Thy tacklings are loosed they could not well strengthen their Isa 33. 23. mast they could not spread the sail then is the prey of a great spoil divided the lame take the prey Let us leave off murmuring and repining and wait to see what God will do with us and for us His time is next He will bring to pass his own work his own way to his own glory The third and last Argument I shall name shall be drawn from Arg. 3. Drawn from the benefit of waiting Isa 40. 31. the singular benefit and utility of the duty Art thou weak wait and thou shalt receive strength They that wait upon the Lord shall renew their strength they shall mount up on wings as eagles they shall run and not be weary they shall walk and not faint Art thou afraid of shame and disgrace lest contempt and ignominy be cast upon the Church of God see what the Prophet Isaiah saith It is he that sitteth upon the circle of the earth and the inhabitants thereof are as grashoppers Isa 40. 22 23. that stretcheth out the heaven as a curtain and spreadeth them out as a tent to dwell in that bringeth the Princes to nothing he maketh the Judges of the earth as vanity Dost thou desire Gods blessing wait and thou shalt have it And therefore doth the Lord wait that he Isa 30. 18. may be gracious unto you and therefore will he be exalted that he may have mercy upon you For the Lord is a God of judgement Blessed are all they that wait for him God knows when and how to help his Cum duplicaÌ„tur lateres venit Deus Isa 3â— 9 10 people In the mount God will be seen When the Bricks were doubled then came God and delivered the Israelites from their Aegyptian bondage The earth mourneth languisheth Lebanâ—n is ashamed and hewed down Sharon is like a wilderness and Bashan and Carmâ—l shake off their fruits Now will I rise saith the Lord now will I be exalted now will I lift up my self When helps from earth have been cut off then help came from Heaven When Abraham was stretching forth his hand to kill Isaac then the Angel said Stay thy hand When David was hemm'd in on every side then a way was made for his escape by the Philistines Invasion When Paul was a killing and they were beating of him to beat out his life then came news of an Insurrection in Jerusalem and by that diversion Paul was repreived God hath a way of escape for his people in Fire and Water When thou passest thorow the waters I will be with thee and thorow the Isa 43. 2 3. rivers they shall not over-flâ—w thee when thou walkâ—st thorow the fire thou shalt not be burnt neither shall the flame kindle upon thee Sometimes they have their lives for a prey other times they are made a prey and suffer in a common calamity Yet though the Saints suffer they have an hiding-place And a man shall be as an hiding-place from Isa 32. 2. the wind and a covert from the tempest as rivers of water in a dry place as the shaddow of a great rock in a weary land They have a Pella a Zoar sometimes where they may securely escape with their lives yet they have always a refuge and shelter in the Divine Promises They have a rock higher then themselves from the end of the earth saith the Psalmist will I cry unto thee when my heart is overwhelmed Psalm 61. 2. lead me to the rock that is higher then I. It 's an obliged duty to wait upon the Counsels of God By waiting we may look for good successe because we goe Gods way by murmuring or reviling we cannot look for comfort because we goe the way of flesh and blood By patience the pain and anguish of our fore is mitigated by impatience it corrodes and is inrag'd Thus far of the Doctrinal part I shall improve all unto four Use 1. For Terror Uses viz. For Reprehension Exhortation Direction and Consolation It breathes forth terror and severe reproof unto the murmuring spirits of these present times Never more complaining in our Streets Oh! we would have peace upon any tearms when will the Sword be put into the sheath when shall the Kingdom be setled That complaint is frequently taken up Hast thou utterly rejected Judah Hath thy soul loathed Zion Why hast thou smitten us and Jer. 14. 1â— there is no healing for us we looked for peace and there is no good and for the time of healing but behold trouble For Answer I expostulate with Jehu What Peace What Peace with Rome What Peace with Benhadad What Peace with falshood Peace upon such tearms will prove but a Body massacring a Soul-murdering Peace What Peace with our lusts and corruptions Till they be slaughtered what peace can we expect Can we expect a cessation of punishing before there be a cessation of sinning Can we expect peace with men as long as we continue at War with God For all those Monethly Fasts and days of Humiliation where 's a serious Reformation of our hearts and lives You know how hasty Saul was he forced himself to sacrifice and would not stay till Samuel came it cost him his Kingdom The Israelites would not wait Gods time but were hasty for an encounter with the Amalekites and you may see what they got by it they fell before them and were discomfited unto Hormah Then the Amalekites came down and the Canaanites that dwelt in the hill and smote Numb 14. 45. them and discomfited them even unto Hormah And what 's the ground of this hastiness of spirit It 's infidelity because we believe not God upon his Word we are such hot spurres we out-run Providence and antidate Deliverance We go devised ways untract pathes according to secret impulses quite contrary to the rode of the Word did we believe the faithfulness of God That he is faithful that hath promised that the gates of hell shall not prevail against his Church we should possess our selves with patience and wait quietly for deliverance We usually say that hasty men never want woe Rash preproperous and preposterous practices are the ruine of practitioners An impatient man is a gate without an hinge Janua sine cardine What shame is it for a Christian to be like Hercules furens or like the Demoniack mentioned in the Gospel rending and tearing himself An impatient male-contented person is Felo de se his own Executioner What a weakness was it in
blessed is the man that putteth his trust in him 4. The smell is delighted in the ways of godliness Hence it 's called the savour of ointment And graces are resembled to spices for their fragrancy When the Alabaster box of ointment was opened it perfumed all the roome The godly have a good savour they leave a sweet sent behind them Prov. 10. 7. The memory of the just is blessed but the name of the wicked shall rot The righteous have a good name and they live when they are dead The wicked goe out like the snuffe of a candle Then 5thly for touching ther 's delight in that likewise The Demonstrat 2. All the wayes of godliness are rational wayes poore woman had the sweetest touch that ever shee met with Mat. 9. 21. Let mee but touch the hâ—m of his garment and I shall bâ—e whole And thus in every sense ther 's delight A second Demonstration is All the wayes of godliness are rationall wayes There are observed according to Philosophers directions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationall and irrationall desires As wee are to pray to bee delivered from unreasonable men so from unreasonable desires The very heathens scorn'd sensual brutish delights Clemens Alexandrinus brands gluttony by two significant words viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Tully tels us Nemo dignus nomine hominis qui unum diem velit essâ— in voluptate So that drunkenness gluttony c are irrationall brutish sensuall pleasures Godliness only hath rationall pleasures so that the pleasures of Godliness are sutable to the principles of right regulated reason They indeed elevate and are above it yet Rom. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod nostrum sacrificium sit ejusmodi ut de eo possimus â—ationem poscentibus reddere Origen Demonstrat 3. All the ways of godliness are made up of love not contrary to it Ther 's reason in every holy duty ther 's rationality in the pathes of wisdome Carnall reason doth not apprehend it but spirituall and illuminated reason apprehends the wayes of holiness to bee most rationall and the godly man to bee the man of understanding Hence a wise man and a godly man a fool and a sinner are synonymous termes in the proverbes of Solomon The third Demonstration is the wayes of godlinesse must needs bee wayes of pleasantness because they are all made up of Love What comes from a principle of love hath much delight and pleasure in it Now every principle of the way of God is love God sets his heart upon us and that love to us makes our love reciprocall to him Love I may terme Vehiculum animae the chariot of the soule It carries on the soule swiftly unto God Bee the way smooth or ruggid faire or fowle love will carry the soule on with expedition A love to godliness will make thy soule delight in it abundantly Cant. 3. 9 10. King Solomon made himselfe a Chariot of the wood of Lebanâ—n hee made the pillars thereof of silver the bottome thereof of gold the covering of it of purple the midst thereof being pav'd with love for the daughters of Jerusalem A strange expression that the midst of the chariot should bee pav'd with love The chariot whereby Christ doth carry his people up and downe in this world and bringes them to himselfe is such a chariot as the midst thereof is pav'd with love Peruse vers 7 9 10 compared together Behold this bed which is Solomon's threescore valiant men are about it of the valiant of Israel King Solomon made him a chariot of the wood of Lebanon c. The bed of Solomon is to be understood of the rest and glory which the Saints shall have with Christ eternally And by the Chariot of Solomon the wayes wherein Christ carries his people up and down in the world to himselfe and in the midst thereof is love Such wayes then must needs bee pleasant What wee love wee delight in Ps 84. 1. How amiable are thy tabernacles O Lord of hostes my soule longeth yea even fainteth for the courts of the Lord. The 4th demonstration is The wayes of godliness must needs bee wayes of pleasantness because they have the presence of God and Demonstrat 4. Wayes of godliness have God's presence in these wayes God communicates himselfe unto the soules of his people Holiness is God's Image and God delights himselfe in his own Image and therefore hee lets out the influence of his love and manifests his peculiar presence to those that walke in these wayes Thus Enoch walked with God and God translated him Thus the Apostles sang in prison They had merry hearts because God was with them Thus David at Ziglag encouraged himselfe in the Lord his God 1 Sam. 30. 6. God is in them and le ts out himselfe unto them Now the quintessence of all good put together is in every beame of God's reconciled countenance and therefore when God thus manifests himselfe to a soul there mustneeds be delight This made the Apostles rejoyce when they had been beaten This made the martyrs kiss the stake For they apprehended a glymps of God's loving countenance and this reviv'd their spirits some of them said Bee of good cheere wee have a sad break-fast but wee shall have a merry supper with the Lambe 5. The wayes of godliness have all the properties of such a good as is Demonstrat 5. The wayes of godliness have all the properties of a desirable good most desirable and delightful to the soul Philosophers distribute them in honestum juâ—undum utile All these are appropriated to godliness 1. It 's honestum of good report Phil. 4. 8. Finally brethren whatsoever things are true whatsoever things are honâ—st whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever thinges are of good report if there bee any virtue and if there bee any praise thinke on these things 2. Jucundum No delight like the wayes of Religion Then therâ—s delight in the soule when it s in a right frame and temper Now the soule is in no such temper but in the wayes of Religion A good conscience or as it is rendred a good or merry heart is a continual feast And James 5. 13. Is any amonge you afflicted let him pray Is any merry let him sing psalmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ones mind be right Thus the Law was David's and Paul's delight 3. Vtile much emolument accrues to a godly man In the left hand of wisdome are riches and honour And wee read 1 Tim. 6. 6. Godliness with contentment is great gaine God is a liberall pay-master to his servants and none ever went away loosers by the service of God Heathens faired the better for their compassion to the Israelites Exod. 1. 21. And it came to pass because the Midwives feared God that hee made them houses Obed Edom faired the better for entertaining the Arke The Sareptan widdow for entertaining the Prophet Potiser for Joseph God's people
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
lives and keep strict Luk. 16. 2. sentinell over both That saying give an account of thy stewardship should be still ringing in the ears of Ministers Governours and Tutors We shall one day be called to an account let 's labour to be faithfull Stewards that so we may give up our account with joy and not sorrow It 's a known story that the young man committed by Euseb Hist the Apostle to the Elders care was dissolute and a companion of Theives and is there termed a dead man i. e. dead to God and goodness O let it not be our default our negligence that any under our charge are dead souls As the Captain beseeched that his life and the life of his fifty might be pretious in the Prophets eyes 2 Kings 1. 13 Whe her we have more or fewer let their souls be pretious and let us put forth our selves in all our places and capacityes to give one another a lift toward heaven A day of judgment is coming let that be a Frontlet before our eyes upon this consideration let Christians doe brotherly offices and manifest their love to the souls of their brethren Hereupon we are exhorted to avoid rash judgment Rom. 14. 10. 1 Cor. 4. 5. There 's wisdome understanding consideration all joyned together Deut. 32. 22. It s a patheticall speech and he 's a wiseman in the esteem of the Holy Ghost who considers his of latter end We should all of us fix this meditation upon our hearts entertain serious thoughts what will become of our our precious souls to all Eternity Will not a day of Judgement come May not thou or I be summon'd forthwith at that impartial Tribunal This being so What manner of persons ought we to be in all holy conversation and godliness In the second place to confirm the Point by evidence of Reason why the consideration of the Day of Judgement should engage us unto holiness 1. Because onely holy persons shall be able to stand in Judgement Reas 1. Because only holy persons shall stand in Judgement When the wicked the Goats that stand on the left hand and shall wish that the Hills might â—all on them and that the mountains might cover them from the face of the Lamb Then shall the godly lift up their heads and behold Christ who is their Judge their Redeemer This comforted Job on the Dung-hill Rev. 20. 6. Job 19. 25. Matth. 5. 8. Heb. 12. 14. I Know that my Redeemer liveth They that are holy here shall be happy to all eternity They onely shall be partakers of the blessed Visâ—on Now it s much controverted whether the Saints shall have their sins mentioned at all at the day of Judgement some conceive that their sins shall be brought in onely as a cancell'd â—ond others are of opinion that they shall be mentioned that Gods mercy may the more be glorified in the greatness of the Pardon And others say they shall not be mentioned at all because in several Scriptures the Lord saith He will remember their sins no more and that he will câ—st all our sins into the depth of the Sea and that he casteth Isa 43. 25. Mich. 7. 19. Isa 38. 17. our sins behinde his back without all controversie that shall be done that conduceth most to â—ods glory and their happiness There 's no condemnation to the Saints the day of Judgement will be a day of refreshing to them an addition to their happiness soul and body being re-united and made companions in bliss unto all â—ternity Seeing then holy persons shall be able to look the Judge in the face since they onely shall stand in judgement the consideration of this great day should sink deep into our hearts and make deep impression upon our spirits exciting alluring and prevailing with us to a sanctified life and conversation 2. â—ecause the time of this life is the onely Season appointed 2 Reas This is the present time by God to labor after holyness The Exhortation runs in the present â—ense 1 Pet. 1. 15. 1 John 3. 3. Q. 3. But can we be perfectly holy A. We must have perfection of parts i. e. Sincerity In Heaven there will be perfection of degrees we must have truth of holyness we must begin here and strive after more In Heaven we shall attain the complement thereof we may not content our selves with what we have attained unto but we must labor after perfection pressing forward toward the mark for the price of the high calling that is in Jesus Christ as Id qui faciunt fructum colligent satione sua dignum coacervabunt enim quod male dispereat Calv in loc Gal. 6. 8. the Apostle did Phil. 3. 14. Now then consider the time of this life is the Seed-time the Harvest is reserved in Heaven As you sow so you shall reap If you sow to the flesh you shall of the flesh reap corruption if you sow to the spirit you shall of the spirit reap life everlasting Therefore in your most serious thoughts consider that you deal for life and immortallity your negotiations are for the great things of Eternity In this World in this present time of life you must labor to be holy Purgatory is a Blasphemous Popish dream No purgation left for another World No Prayer no Sermon will work upon thee after this life Here then holyness is wrought lay these things to heart 3. Because Judgement returns us just as death leaves us As the 3. Reas Because judgment returns us as death lest us Tree falls so it lies and as death leaves us so judgement will finde us He that is filthy let him be filthy still He that dies unreconciled to Jesus shall be so returned The day of Judgement is most impartially just in all proceedings And Judgement returns none neither better nor worse but as death leaves them Now then if thou livest and diest in an unregenerate estate so thou wilt remain unto all Eternity After death no tears no crys will prevail There 's no door of hope the damned are without hope and this heightens their misery Time is past time is past The Judge hath vail'd his face having past a Sentence irrevo cable Noâ— whilest you are alive on this side Hell and Eternity there 's hope left you are under the sound of the Gospel and the Ambassadoâ— are sent offering unto you terms of reconciliation We pray you in Christs stead be ye reconciled to God O follow after holyness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue it hard give not over This day is a working 2 Cor. 5. 20. Heb. 12. 14. day and it 's but short a day of Judgement which is a day of restitution and recompense is approaching So live as you desire to die Do you desire to be happy in your deaths Labor to live holy in your lives Thus much for the Doctrinal part Now to set all home by particular Application I have five Uses to make of this Doctrine
he desires and endeavours after the encrease of every grace more Faith more Love more Humility thus hee cries as the Horsleach's daughter give give 8. There 's a careful strict watch set upon the heart life against Charact. 8. Ther 's a care full watch ovâ—r the heart and life bosom sins Be they ancient customary constitution complexion sins as dear as a right hand and a right eye they must be cut off pluckt out David profest I kept my self from mine iniquity Psal 18. 23. Be it peccatum in deliciis an Herodias a Delilah away with them be it a Gibeonite a pretending sinne mâ—ke no league with it be it a Benhadad an Agag give no quarter to them bid adieu to every sin though delightful and pleasing to flesh and blood say to it as to a menstruous cloath get thee hence Let Josephs resolution be as a Monitor and as a Frontlet before thine eyes How can I doe this great wickednesse and sin against God 9. Yet further the desire and endeavour must be universally extensive as to hate and turn from every sinne so to have respect to Charact. 9. The desiâ—er â—ndeavour must be vniversall every commandement Psal 119. 101. It is an argument of a gracious heart neither to divide in duties nor commands neither to pleade a dispensation in the first nor in the second Table This was Pauls exercise he as it were drove that trade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is consonant to the doctrine of the Gospel Universality is a divisive difference it distinguisheth a Sheep from a â—oat a true from a formal Professour and a constitutive difference to constitute Act. 24. 16. Tiâ— 2. 11 12 Psal 119. 6. a child of God The universality respects as I now mentioned the object the whole Law all Gods Commandements the subject the whole man at all places and in all companies to walk closely with God all the daies of our lives 10. The Spirit is without guile Here 's an Israelite indeed without Charact. 10. A spirit without guile Psal 32. 2. Joh. 1. 17. guile such was that excellent commendation that Christ gave Nathaniel There are three words whereof a godly man is compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singlenesse of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincerity You have two of them in one verse and thence was matter enough of rejoycing 2 Cor. 1. 12. This we must labour for even singleness simplicity and sincerity and acting upon these principles wee may with comfort look the King of terrours in the face when all carnal Machiavilian policies wil prove Physitians of no value 11. There wil bee the practise of Mortification and Vivisication Charact. 11. The practice of mortification The mortifying of the deeds of the body and the quickning of the graces of the Spirit these are fruits of Regeneration and Repentance Col. 3. 5. Rom. 8. 13. Never dream of a shorter cut to hâ—aven than the rule of the Word prescribes Mr. Perkins saith He that was never truly humbled never truly believed O set upon the practise of Mortification put to death these brâ—ts of Babylon crucifie slay mortifie thy corruptions â—et this day be a slaughter day for thy sins spare not an anâ—ient sinne let not thine eye pity thy most delightful sinne butlet thy â—ow be like the Bow of Jonathan that never returned empty without the blood of the slaine This is a severe way but there 's comfort in it The Apostle useth two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the making of the body black and blew and the bringing it into subjection There may be no toleration of any sinne Take heed of easie lazy wayes pleasing to thy corrupt nature they are dangerous wayes Follow the old light of the Word that presseth Repentance Humiliation Mortification that 's Gods Law Take heed of any Antinomian Ignes fatuos which decrie so row for sin if thou followest them thou wilt follow a blinde guide and if the blinde lead the blinde both will fall into the ditch 12. And lastly there wil be a burning in love to Jesus Christ Charact. 12. There wil be a burning in love to Jesus Christ such a love as many waters cannot quench nor stood-gates drown it Cant. 8. 7. The love of Christ wil conâ—â—rain him 2 Cor. 5. 14. He wil doe and suffer out of a principle of love to Jesus Christ This man loves Christs image holynesse Christs Members Joh. 13. 35. Christs â—rdinances they are his delight and counsellors Christs Messengers the appearance of Jesus Christ 2 Cor. 4. 8. Tit. 2. 13. He longs for Christs comming Rev. 22. 20. By all these signes and discriminating characters we may judge of the Tree by the fruit and conclude that heart to be a gracious heart that can produce these evidences and where the heart is upright and holy the conversation cannot but be suitable when the heart is inlarged the feet wil runne the wayes of Gods commandements Put your selves to these Tryals proved to you from the Word of God and your own consciences The foâ—rah Vse shall be for Direction how we shall make the best Use 4. For direction use of this day of Judgement In pursuance of this consideration what rules of directions must we observe that from hence we may be engaged to a holy conversation amongst many I shall presse six Rules to be reduced to point of practise 1. Pray for the Spirit of Sanctification It 's Gods will our Sanctification we must pray that his will may be done in us and by Rule 1. Pray for the Spirit of SanctificatioÌ„ us that Christs kingdome may be within us that Christ would love and wash us and make us Kings and Priests unto God This is a new creation and requires an omnipotent hand Psal 51. 10. This is the Apostles prayer for the Thessalonians that the God of peace would sanctifie them This is the prayer suitable to Gods will and if â—eâ— ask any thing according to Gods will he heareth us We read of a spirit of holynesse Rom. 1. 4. and sanctification of the spirit Pray hard for holynesse wrestle with God be importunate for Grace and when it 's begunne pray for the consummation of it that hee that hath begun a good work will not leave it unfinished till the day of Jesus Christ 2. Be much employed in washing and cleansing thy heart This Rule 2. Be much employed in washing thy heart God calls for Jer. 4. 14. There 's a great deal of filthinesse that lyes lurking in thy heart many foul corners O wash and rinse thy heart there are many vain and wicked thoughts there 's in thy heart a stye a sink of filthinesse a cage of uncleane birds Many nasty rotten thoughts and wicked imaginations doth this womb conceive Try thy heart throughly be better acquainted at home doest thou hope to have benefit by Christ see to thy duty to purifie
Christ and him crucified And he calls other things in comparison of this knowledge Phil. 3. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above all knowledge labour to get this knowledge and above all your gettings labour to get this understanding And unless you be newborn you can never attaine unto a savory knowledge of Christ An ignorant person will ask what is thy beloved more then an other beloved but the Spouse answered my beloued is white and ruddy the cheifest of ten thousand Here lyes our duty to pray for the spirit and wait upon God in his word the word is the seed the spirit that formative vertue that makes it effectuall O prize Gods ordinances and wait upon God in them Happy will it be for any of you of whom it can be truely said Loe there was he born Loe there was he new born and wash'd with the laver of Regeneration In such a place and at such a Sermon God came in and chang'd the heart This is the Nail we are a driving we let down the Casting-net of the Gospel hopeing to catch some and it 's the desire of our soules to be instrumentall to beget soules unto Jesus Christ Let 's all doe our duties faithfully and leave the success with God The 2d Use is for Information To handle this use more distinctly 2 For Information my work will be 1. To shew you negatively what Regeneration is not 2. To shew positively what it is 1. Negatively and this I shall discover in these ensuing particulars 1. It consists not as Nicodemus grosly apprehended in a second 1. Regeneration is not understood in Nicodemus his sense entring into the wombe Suppose that a naturall man could be born in a natural way a thousand times over yet there is such defilement in his naturall being and birth by reason of Original sinne that it 's infinitely different and disagreeing with spiritual Regeneration this natural birth would be but flesh and our Saviour tells us that which is born of the flesh is flesh 2. Regeneration consists not in a New Physicall being i. e. to 2 Regeneratiom consists not in a Physicall being loose the essentials we had of a soul and the faculties thereof We have some Familists and vain Dreamers who talk of being Goded and Christed and tell of a strange Deification of being made God with God This is Blasphemy in a high measure see 1 Pet. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have by Christ not a new substance put into us but new qualities In a Theologicall sense he is wholly a new man who is changed in quality from bad to good yet the substance remaines still the same The alteration is not in the essence but in the operations and qualities of a man 3. Regeneration is not Civility and morall honesty 3. Regeneration is not civility and morall honesty though civility and moral honesty are both commendable and a shame for any Christians to be strangers to them yet men may be morally honest just in dealings and yet not outstrip heathens who never heard of Christ A Socrates a Plato a Regulus a Fabritius by their principles may goe a great way walk inoffensively to the eye of the world and yet may be a meer Ignoramus of Regeneration What 's the reason the Apostle will tell us 1 Cor. 2. 14. The naturall man receives not the things of the spirit of God Heathens have called the new moulding of their life a new birth Seneca tells us Nobis ad arbitrium nostrum nasci licet Yet this is farre short of that heavenly birth which the Scripture discovers How were Heathens new moulded but according to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common naturall principles according to those institutions which they had in the Schooles of Plato Zeno and Aristotle It s the property of Gods word only to beget this new nature It 's call'd Incorruptible seed 1 Pet. 1. 23. Now not only a proâ—ane man must be born again but a civill man Joh. 3. 3. It 's spoken Indefinitely except a man be born again c. A man outwardly vertuous a man of a sweet disposition a man of a good nature he must be born againe It was a Blasphemous Hyperbole used in commendation of Bonaventure In hoc homine non peccavit Adam yet let the nature be nere so ingenuous it must be born from above 4. Regeneration consists not in great parts and abilities Many 4. Regeneration consists not in great Parts and Abilities may have great learning both naturall and acquired parts to admiration and yet remaine altogether ignorant of Regeneration The learned Orators and Philosophers attain'd unto a great measure of knowledge and yet were ignorant of the mystery of Regeneration Where Regeneration is ther 's a wonderful change wrought upon the heart the inward man is purified the thoughts are sanctified the heart cleansed But all the Documenta and Principia of the cheifest of Philosophers and Orators mention not one syllable of heart cleansing heart purifying they direct no further then the outward man 5. Regeneration consists not in common graces There may be a 5. Regeneration consists not in common Grace coÌ„mon Faith a coÌ„mon Love and a coÌ„mon Hope in such as are unregenerate To have a temporary opinionative Faith to have a coÌ„mon verbal Love a presumptuous Hope these are common to those that perish But to have a Faith that purifieth the heart a Love without dissimulation a Hope that maketh not ashamed these appertain only to regenerate persons 6. Regeneration consists not in a bare profession of Christ and 6. Regeneration consists not c. acknowledgement of the Gospel Many have an external profession and profess that they believe in Christ and yet cannot tell what this New birth means Many may be turned from Paganism to Popery from Popery to Protestantism and yet be unregenerate all the while There must be a conversion from an outward profession at large to a holy conversation There must be a saving work of grace upon the heart Wee must not onely be externally professors but internally and really changed in our natures we must be took off the old stock and planted into the new we must not be contented to be accounted nominal professors unlesse we be really wrought upon and throughly changed Now as I have shewed you in six particulars wherein Regeneration is not I shall now endeavour to shew in six particulars wherein it consists viz. in a new Nature a new Understanding new Will new Affections a new Heart and a new Life and Conversation 1. For the new Nature this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 1. There 's a new nature 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5. 7. This consists not onely in the change of some particular actions but the change of the whole Nature 2. There 's a new Understanding Eph. 4. 23. Rev. 3. 18. 1 Joh. 2.
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
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
Testament unto the New we shall find the whole Church earnest for one man Act. 12. 5. Peter therefore was kept in Prison but prayer was made without ceasing of the Church unto God for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intentae So Beza referring to the ardor of the mind Sine intermissione so Erasmus And how speed these prayers Vers 7. The Angell of the Lord came upon him and a light shined in the Prison and he smote Peter on the side and raised him up saying Arise up quickly And his chaines fell off from his hands Upon this Scripture I l'e give you that observation of an excellent Divine lately gone Dr Harris Pet. Enlargement from us to heaven in that rare Sermon called Peters enlargement The Enemies saith he shuts the Prison dore the Church opens Heavens dores so there 's old tugging for the prisoner but the Church will not let him go saith God if you will take no deniall there he is And as the whole Church prayed for the Apostle so did one Apostle Paul pray much for the whole Church Rom. 1. 9. For God is my witnesse whom I serve with my spirit in the Gospell of his Son that without ceasing I make mention of you alwaies in my prayers And Eph. 1. 16 17. I cease not to give thanks for you making mention of you in my prayers that the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of wisdome and revelation in the knowledge of him 2. To these examples I l'e adde in the next place Scripture precepts for Proofe Ministers are in a peculiar manner in joynd this 2. The Doctrine proved by Scripture Precepts duty Joel 2. 17. Let the Priests the Ministers of the Lord weep between the porch and the Altar and let them say spare thy people O Lord and give not thine heritage to reproach that the Heathen should rule over them wherefore should they say among the people where is their God All are in joyn'd Psal 122. 7. Pray for the peace of Jerusalem they shall prosper that love thee peace be within thy walls and prosperity he within thy Palaces And James 5. 16. Confesse your faults one unto another and pray one for another c. In the third place I l'e assign some grounds and reasons for confirmation and these I shall reduce unto three Heads 3. The Doctrine confirmed by Reasons 1. In respect of God 2. Of prayer 3. Of Jerusalem All these are strong Arguments to perswade 1. In respect of God who both expects and promiseth a blessing R. 1. In respect of God upon the meanes The Lord so expects prayer as that he will not grant great mercyes unto his Church but in and by his peoples prayers God hath ingaged himselfe in a Bond. His promise is his Bond and he will have it put in suit before he pay it See what God promiseth Psal 50. 15. Call upon me in the day of trouble I will deliver thee and thou shalt glorify me And Jer. 33. 6. Behold I will cure them and reveale unto them the abundance of peace and truth And I will cause the captivity of Judah and the captivity of Israel to returne and will build them as at the first So Zeph. 3. 20. In that time I will bring you again even in the time that I gather you For I will make you a name and a praise among all people of the earth when I turne back your captivity before your eyes saith the Lord. What a glorious Church is Prophecied and what transcendent beauty will the Lord put upon them Isai 54. 11 12. O thou afflicted tossed with tempest and not comforted behold I will lay thy stones with faire colours and lay thy foundation with Saphirs and I will make thy windowes of Agates and thy gates of Carbuncles and all thy borders of pleasant stones By all these Hyperbolicall similitudes is set forth the glorious condition of the Church in the daies of the Gospell These are great Beauties and excellencies prophesied of the Church yet as they are worth praying for so in good earnest they must be sought of God Jer. 33. 3. Call unto me and I will answer thee and shew thee great and mighty things which thou knowest not c. 36. Ezek. 37. Thus saith the Lord I will yet for this be enquired of by the House of Israel to do it for them I will increase them with men like a flock Now prayer is Gods Ordinance the language of his Spirit the musick which he loveth no Melody in Gods account like unto the prayers of his people Wherefore though God promiseth great things unto his people who will not faile one jot of his word yet he will have his Children plye the Throne of grace He is the great Master of Requests and loves to see his Court full of Suitors He is the great God that heareth prayers and delighteth in prayers and it is his pleasure that his people should be his remembrancers even to spread before him the condition of his Church For though it 's best known to him already yet he will have them call cry and seek with Importunity for the accomplishment of those good and great things which he intends for his own people Though deliverance was promised out of the Babylonish captivity at the expiation of 70 yeares yet they must pray for it Psal 126. vers 4. Turne again our captivity O Lord as the streames in the South A second Reason shall be taken from the great benefit of prayer R. 2. From the great Benefit of prayer It is an instrumentall meanes under God to obtain a blessing By some it is called Clavis viscerum Dei virtus omnipotens Their intentions are good I doubt not who use these expressions yet it is not safe to use them without an explanation of their sence Without question great help comes by prayer yet the help depends not upon what we do but upon God that gives to will and to do It is our duty to pray and the praise and glory of the successe and issue coming of prayer we must ascribe wholly unto the Lord that heareth prayers Now what helpes prayer affords may be represented in these following particular Instances 1. Prayer is an Universall help It 's Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Prayer is an universall help when raine is wanting when enemies get the victory when there is death famine and pestilence then is a speciall time to pray and God promiseth audience 1 Chron. 7. 13 14. If I shut up Heaven that there be no raine or if I command the Locust to devour the Land and if I send Pestilence among my people If my people which are called by my name shall humble themselves and pray and seeke my face and turn from their wicked waies then will I heare from Heaven forgive their sinne and heale their Land This is a Soveraigne medicine of Gods owne appointment for all diseases
to the Method propounded 1. For Scripture Testimony we have many parrellel places Let your conversation be aâ—â—ecometh the Gospell of Christ The grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should be soberly righteously and godly in this present world There are three choyce Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath this hope in him purifieth himselfe as God is pure They that are Christs have crucified the flesh with the affections and lusts Who is a wise man and endued with knowledge amongst you Let him shew out of a good Conversation his workes with meekness of wisdome As ye have therefore received Christ Jesus the Lord so walk ye in him Two things saith learned * Ambulare in Christo duo de notat perseverare progredi in doctrinâ fide Christi vitam agere juâ—ta hanc fidem Davenant in Col. 2. R. 1. A holy Conversation is an Evidence of election 2 Pet. 1. 10. Rom. 12. 9. Davenant are imployed in that Exhortation viz Perseverance in the doctrine of faith and a life regulated accordingly 2. In the second place for confirmation amongst many Reasons that might be mentioned I shall insist only on foure 1. A holy Conversation is an Evidence of election Wherefore the rather brethren give diligence to make your calling and election sure There 's great care and diligence required in the work We need not ascend into heaven and curiously enquire after the Decree of God but our duty is to descend and make strict Inquisition into our own hearts whether we be sanctified and renewed in the spirits of our minds whether we depart from iniquity whether as the Apostle exhorts We abhor that which is evill and cleave to that which is good We must be assured in this grand Truth That God who 2 Thes 2. 13. hath ordained to the end hath ordained unto the means We are bound saith the Apostle to give thanks alwaies to God for you because he hath from the beginning chosen you to Salvation through Sanctification of the spirit and beliefe of the truth 2. When the profession and practice of Christianity meet together R. 2. This sheweth the sincerity of our Profession 2 Cor. 1. 12. here 's an infallible evidence of the truth and sincerity of our profession For our rejoycing is this the testimony for our Conscience that in simplicity and godly â—incerity not with fleshly wisdome but by the grace of God we have had our conversation in the world Multitudes plead an interest in Christs redemption But here 's the Criticall note To be redeemed from their vaine conversation 1 Pet. 1. 18. To be new creatures 2 Cor. 5. 17. To be renewed in the spirit of their minds Eph. 4. 23. To be made partakers the of divine Nature 2 Pe. 1. 4. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Markes and Characters of those that have interest in Christ And whoever make a profession and practiceth not what they profeffe they are strangers from the life of Christ and no otherwise to be accounted of then such who by Mapps and reading of Authors discourse of farre countreys where they have never beene themselves but only they receive things by an implicite faith upon others reports and not by an experimentall knowledge But hereby we have evidence of the truth of our profession when Words and Actions Profession and Conversation concurre together in a sweet harmony and mutuall equipage R. 3. Here the Gospell is adorned 3. When Profession and Conversation meet togeather there the Gospell is adorned The Gospell gives not a Writ to licentiousnesse it opens no gapp to carnall liberty It ought to be our study and endeavour to adorne a holy Profession by a holy Conversation Tit. 2. 10. Exhort servants saith the Apostle to be obedient c. not purloyning but shewing all fidelity that they may adorne the doctrine of our Saviour in all things The great designe of Christians ought to be to keep up the reputation of the Gospel It is adorned when people walk according to the Apostles charge See that yee Eph. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. walk circumspectly not as fooles but as wise The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall we should be likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot and blamelesse Holinesse only adornes our profession and they are most beautifull who are adorned with the graces of Gods spirit 2 Pet. 3. 14. The Kings daughter is all glorious within her cloathing is of wrought Psal 45. 13. Gold And we read of broidered workes badgers skins bracâ—lets chaines jewells gold ear-rings Ezek. 16. Hence it eminently appeares that only the graces of the spirit can adorne a soule Now when what we professe in our mouths we make good by our practice When we name the name of Christ and depart from iniquity When we professe holinesse and live accordingly then we adorne the Gospell For the Gospell requires holinesse righteousnesse circumspect walking and the more holy righteous and circumspect a man is the more he adornes the Gospell 4. And lastly Hereby we bring the greater glory to God For R. 4. Here we bring the greater glory to God Joh. 15. 8. God is gâ—orified by the fruitfulnesse of his servants Herein is my Father glorified that yee bring forth much fruit What is this fruit but such as is meet for Repentance Mat. 3. 8. Fruit unto holinesse Rom. 6. 22. Fruits of Righteousnesse Jam. 3. 18. And this is the fruit the Apostle prayeth might abound in the Philippians chap. 4. 17. That fruit might abound to their account Now put all these Reasons together I conceive there is strength of Argument to persuade us to the duty of the Text viz. To depart from iniquity i. e. to make our Profession and Practise meet in one as lines in their proper center considering that hereby we prove our election sure and our profession to be sincere and that we adorne our profession and bring greater glory to God To these foure Reasons I l'e adde only foure Uses which are to be handled in the particular application as I promised and so I shall put a Period to my discourse 1. Here 's matter of Information that a name or forme of a Profession Vse 1. For Information an outward title or claime to Christ are altogether insufficient to Salvation What 's the forme without the power of Godlinesse what 's the name without the thing No better then the body without the spirit or the carcasse without the soule to animate it Concerning Formalists we have a Caution Having a 2 Tim. 3 5. forme of Godlinesse but denying the power thereof from such turne aside I know thy workes saith Christ unto the Angells of the Rev. 3. 1. Church of Sardis that thou hast a name that thou livest yet art dead How many are there that rest contented with an externall
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
not be bitternesse in the end but where God is the most bitter pill of affliction is sweet and pleasant St Bernard hath a speciall Bernard Orat de bonis deserendis observation in a declamation de bonis deserendis non Isaac sed aries morietur c. If you be willing to sacrifice your Isaac which signifies laughter i. e. your pleasure your Isaac your pleasure shall not dye it is the Ramme the stubbornesse of spirit which shall dye but your Isaac shall live you shall have pleasure still Wherefore cast downe all your joyes comforts and pleasures at Gods feet in an humble submission saying Lord here they are do with me and them what seemes good in thine eyes When the heart is thus took of the world it 's in a fit temper and is best qualified for the comforts of God and over and above when thy spirit is in this frame of resignation of all unto God he in mercy may vouchsafe unto thee the comfortable fruition of them Thus you have heard what Demonstrations I have propounded for the evincing of this pretious Doctrine that all joy and comfort amidst the greatest discomforts is to be found in God Now that I may presse what hath been said home unto your Applicat practice 1. I shall inferre something by way of comfort unto those that make the Lord the joy of their soules 2. In the next place I shall exhort you unto so excellent and necessary duty 3. In the last place I shall lay downe some Directions how this sacred duty of rejoycing in God ought to be exexercised within these limits I shall confine my ensueing Application In the first place this discovers unto us the comfortable condition Vse 1. For Comfort of the Children of God O blessed men whose hope and comfort the Lord is comfort yee comfort yee my people saith the Lord to these comfort appertaines as their peculiar right and interest let them amidst greatest calamities lift up their heads for their redemption draweth nigh All the sufferings of Christ his sweating of drops of blood were for them Christ wept that they might rejoyce he drunk a cup of gall and vinegar that they might drink a cup of new wine in the Kingdome of Heaven and he wore a Crowne of Thornes that they might weare a Crowne of Glory Oh! be not dismayed at any evill tydings and mourne not as men with out hope notwithstanding the confusion and troubles of the Land of our Nativity Let faith hope and patience be exercised Hope is the propp of the righteous that stayes the soule from falling were it not for hope the heart would breake in these conflicting daies of sin where there are such sad thoughts of heart for the afflictions of Joseph and for the divisions of Reuben We know not what to do we have no strength of our selves but let me tell you as Nehemiah did the Jewes Neh. 8. 10. The joy of the Lord is your strength Hee 's a fountaine inexhausted though the Cisternes of the Creatures are drawne dry he continues a God of strength though all sublunary things are as weak as water when Parents forsake a man then the Lord takes pitty upon him when riches make themselves wings and flye away as an Eagle towards heaven God becomes thy riches and inricheth thee with grace and so thou gainest by thy lossesse As Joseph told Pharaoh God shall give Pharaoh an answer of peace so say I God shall answer thy doubts and let in peace and tranquility into thy soule Melchior Adamus records this observeable passage in Melchior Adamus In vita Oecolampadii the life of Oecolampadius when some of his friends askt him whether the light did not offend him Tangens pectus inquit abunde lucis est he clapt his hands upon his breast and said here 's light enough When the light of God shines in thy bosome and thou discernest Gods reconciled countenance in Christ thou hast enough Strive therefore to exterminate all thoughts of doubtting and diffidence feare not stand still and behold the salvation of the Lord. However things go with thee though clouds hang over thee and they resolve and melt thy heart into abundance of teares and sorrowes yet let my Prophets resolution set thy affections a working yet I will rejoyce in the Lord I will joy in the God of my salvation 2. In the second place suffer I beseech you my brethren the Vse 2. For Exhortation word of Exhortation Oh! that I could perswade you to your duty I shall branch it out into three particulars 1. To make God your joy 2. To account him your treasure 3. To have recourse to him as your refuge 1. Make God your joy There 's no man but hath some principle Dut. 1. Make God your joy of joy or inward working motion within his own bosome and according to the variety of fansies and humours the joyes and comforts are bottom'd upon a various and different ground 1. One man fixeth his joy upon his riches A 2. Upon his honour and reputation A 3. Upon his delights and pleasures But the Godly mans honours riches pleasures are wholly terminated upon the Lord his God When the man in the Gospell had bought the field wherein he found the pearle of price he was ravisht with joy beyond expression and apprehension The grace of God revealed to the soule of man is this Gemme of superlative estimation thou must part with all thy riches pleasures and comforts nay with all the world for this and thou hereby makest the wisest bargaine that ever was made For by the losse of earth thou gainest heaven what joy possest the spirit of the Eunuch after Phillip had baptized him and brought Christ home unto him the Text saith he went away rejoycing Such is the joy of a spiritualliz'd man whose God is his joy and Consolation though troubles and miseries come thick and threefold yet his heart is fixed upon Mount Zion that it cannot be removed nay upon the God of Zion There 's some inward working principle that will swallow up all discomforts whatsoever This spirituall joy dasheth all carnall joyes This is the only true sollid joy arising from Gods reconciled countenance in Christ which makes a man rejoyce in the Holy Ghost with joy unspeakable and full of glory It 's said in Judges that the young Levites heart was glad when the children of Dan proffer'd promotion to him much more joy resides in the spirituall mans soule and conscience when he thinks of his Crownes and of the joyes of Heaven and of the sweet uninterrupted Communion with Jesus Christ unto all eternity Oh! then make God thy joy The serenity of his countenance will dissipate all these clouds the refreshings and those soule ravishing comforts of Christ will infinitely exceed the greatest discomforts in the Universe The joy of the world may be took from thee by the men of the world There are many Anabaptisticall Antiministeriall spirits
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