right and prosperous 1. That the place Where 2. That the time when 3. That the manner how be all right He that seeks Grapes of Thorns or Figgs of Thistles neither finds what he seeks noâ— indeed seeks to find for he seeks in a wrong place He that seeks Grapes of the Vine and Figgs of the Figg-tree but out of season in Winter seeks not in due time and finds nothing but his own folly He that observes time and place but neglects the right manner of seeking is still out of the way of finding The soul of the sluggard desireth and haâ—h nothing Prov. 13.4 He will not Plow by reason of cold therefore shall he begg in Harvest and have nothing Prov. 20 4â— If a man go with his Cart into the Field a place of Corn and in Harvest the time of Corn but never Ploughed sowed c. he may load all his Harvest in an empty Wayn and return with an empty belly Where then must we seek Not in our selves not in our Righteousness or works we are meer Thorns and Bryars Ezek. 2.6 The blessed fruit of the true Vine grows not in our cursed nature Nothing there but sowre and wilde grapes Isa. 5.4 Erring Israel following after the Law of Righteousness attained not unto the Law of Righteousness Wherefore Because they sought it not by faith but as it were by the works of the Law Rom. 9.31 32. Only we find and enjoy God in Christ only in Christ he is appeasedâ— 2 Cor. 5.19 only well-pleased in Christ Mat. 3.17 In him we are accepted Ephes. 1.6 By him we have access to God with confidence Ephes. 3.12 One cannot possibly come to God as a Father but by him Joh. 14.6 In him adopted Ephes. 1.5 In him begotten to an incorruptible inheritance 1 Pet. 1.3 4. In him blessed with all spiritual blessings Ephes. 1.3 But where shall we seek Christ who shall ascend into heaven to bring down the fruit of Christs resurrection and ascention for life unto us who shall go down to the deep to fetch thence the death of the Lord Iesus and apply the vertue of it to our souls The Apostle answers The word is nigh unto thee in thy mouth and in thy heart This is the Word of faith which we Preach For if thou confess with thy mouth and believe in thy heart that God raised him from the dead thou shalt be saved Rom. 10.6 7 8 9. Christ therefore is offered thee in the Word given by faith the Word brings him to thee thy faith receives him holds him leads him into the chamber of thy heart and there he dwells with thee Ephes. 3.17 As therefore only Christ brings thee into favour with God so the Word brings Christ to thee and faith grafts thee into Christ. But although the Lord Iesus Christ with his own mouth and his blessed Spirit have so frequently and cleerly testified that the Word Preached is the incorruptible seed whereby we are born again to this incorruptible inheritance Luk. 8.11 1 Pet. 1.23 Jam. 1.18 and the food strong meat and milk whereby we are nourished and grow up into our Head in this life of God yet what in the World is more despised and rejected If you look to the judgement of some professed and in name Christians they account it as those Greeks foolishness 1 Cor. 1.18 23. and therefore utterly despise it Act. 13.41 They dare deride it even in the mouth of Christ himself Luk. 16.14 how much more in the mouths of his poor messengers If you look unto their wills they are resolved against it Ier. 44.16 will not hear but reject it Ier. 8.9 If to their affections they hate it hate the knowledge of it Prov. 1.22 29. hate him that brings it Amos 5.10 yea even him that sends it Ioh. 15.22 23 24. Indeed if they would enquire of Christ and hearken unto him teaching us where to find him he would direct us Go thy way forth by the fooâ—steps of the flock and feed thy Goats by the Tents of the Shepherds Cant. 1.8 But proud fond men know not as that Eunuch Act. 8.31 the need of a Guide Their â—taff can better grope out their blind wayes Hos. 4.12 They walk after their own devices Jer. 18.12 and will have no other Counseller but their own mouth Ier. 44.17 Some again seek him at ease on their beds and so find him but in a dream Cant. 3.1 some look for him in the broad wayes of a common profession as those Iews Matth. 3.9 Joh. 8.33 They are children of Abraham Circumcised c. so many Christians They are born in the Church Baptised call Lord Lord c. but how should they find the True way in the false the narrow in the broad There they shall hear him thundering as a Iudge I never knew you Depart from me ye workers of iniquity Matth. 7.14 23. Know assuredly when the Spouse her self thus sought she found him not She sought him on her bed but found him not sought him in the streets and broad wayes but found not but when she enquired of the Watchmen she soon found him Cant. 3.1 2 3. Hear him â—herefore in his word Watch daily at his â—ates and wait on the posts of his doors and he will make thee blessed Prov. 8.34 Secondly what is the season or right time â—f seeking Gods time not ours There is â—n acceptable time 2 Cor. 6.2 a time when â—od will be found Isa. 55.6 The longest exâ—â—nt reacheth no furâ—her than the limits of this short life After death instantly follows Judgement Heb. 9.27 where the tree falls it lies 2. There is a time when the decree brings forth Zeph. 2.2 which if we prevent not we perish As far as I can discern by the word God limits a time and after the Date is out we are shut out Heb. 4.7 and specially Luk. 13.25 A time when the door stands open to give us entrance a time when the door is shut and we knock begâ— and plead hard but all in vain For though God never excluded a repentant humbled and softned heart yet when men have despised his patience forbearance and offers of grace God may justly and doth frequently give men up to hardness and leave them to their impenitency to treasure up wrath against the day of wrath Ezek. 24.13 Rom. 2.4 5. 3. There is a set time the Lords Day or as our Homilies call it the Christian Sabbath And for mine own judgement I am perswaded that as a Sabbath is the bond which holds the Church in the true Worship of God so the neglect and contempt of that Ordinance is the bane of true Religion the root of all profaneness and Atheism and the great breach wherein Superstition Errour and Schism have overflown and surrounded the Christian Churches In this matter therefore consider and ponder these few observations 1. A Sabbath is nothing else but a day of rest separated from the labours of our earthly and consecrated to the labours of our
be our Lord a gift fully and only answerable to his love Some service is more honourable than some command A greater dignity to serve the King than to command sheep Whosoever hath tasted how good this Lord is Psal. 34.8 counts all things dung â—nd loss in comparison of his service Phil. 3.8 They prefer his livery and the meanest place in his house before their Princely Robes or any earthly honour Psal. 84.10 Even in our Creation when he gave himself to Adam to be his Lord he took Adam unto himself to be his Son Luk. 3.38 therefore formed him after his own Image Gen. 1.26 And to what higher dignity can the most vast ambition of the Creature aspire than to be like his Creator his Son and Heir Now that our gracious Lord offers himself to be our Portion himself frequently testifies He often takes upon himself this title the Portion of his people Ier. 10.16 51.19 their exceeding great Reward Gen. 15.1 And as frequently his people with glad hearts acknowledge The Lord is the Portion of my inheritance The lines are fallen unto me in pleasant places Psal. 16.5 6. I have a goodly heritage Thou art my â—ortion oh Lord Psal. 119.57 Even in the deeps of bitter affliction when they are drunken with Worm-wood this upholds and strongly props them up The Lord is my Portion saith my Soul Lam. 3.15 24. A portion so full and saâ—isfying that even here the Saints utterâ—y reject all things in earth or Heaven as any way accessary or needful to make up any part of their happiness Whom have I in Heaven but thee and there is none in earth â—hat I desire besides thee My heart and my flesh faileth but God is the strength oâ— my heart and my Portion for ever Psal. 75.25 26. In this Portion lies all the the blessedness of man which who can more fully assure us than those blessed Saints who filled with his most blessed Spirit out of their experience and overflowing joy pour out abundantly such expressions Blessed is the man whom thou chusest oh Lord and causest him to approach unto thee that he may dwell in thy house we shall be satisfied with the goodness of thy house even of thine holy Temple Psal. 65.4 Blessed are they that dwell in thy house they will ever be praising thee Psal. 84.4 He is only blessed and all Nations blessed in him only Psal. 72.17 Nay himself our Blessedness teacheth us Blessed is the man that hearetâ— me watching daily at my gates and waiting at the posts of my doors for who so findeth me findeth life Prov. 8.34 35. Saints sometime when either they are pressed down with afflictions or newly lifted up from their earthly burthens are ready to think and say Happy are the people who aâ—â— in such a case that is whose garners aâ—â—full whose sheep grounds fruitful no leadâ—ing into captivity no complaining c. buâ— they soon reclaim themselves and upon better thoughts recant yea happy is the people who have the Lord for their God Psalâ— 144.15 This will be yet much more clearly manifested if we look upon God first as our fulâ— defence Secondly as our full reward Thuâ— he Covenants to be unto us Gen. 15.1 Psalâ— 84.11 For the first God is a full and entire defence to all those who are under hiâ— protection They have indeed very many very strong and subtile yet more maliciâ—ous enemies some without some withinâ— but the Lord their Shield beareth off from them all their force frustrateth all theiâ— spite and turneth all their mischief to thâ— furtherance of his people and confusion oâ— their enemies Not an hair of them shall peâ—rish Luk. 21.17 18. I will strengthen thee yea I will help thee yea I will uphold thee witâ— my right hand Behold they that were incenseâ— against thee shall be ashamed they shall be as noâ—thing As many as strive with thee shall perishâ— Isa. 41.10 11. No weapon that is formeâ— against thee shall prosper and every tongue thaâ— riseth against thee in judgement thou shalt conâ—emn This is the heritage of the Servants of â—he Lord and their righteousness is of me saith â—he Lord Isa. 54.17 See it in particularsâ— All Adversaries exercise a double enmity â—ither hostile in assaulting or civil in acâ—using Principalities and Powers wrastle â—gainst us in a dangerous conflict armed with â—ery darts and therefore we are charged with an whole armour of God Ephes. 6.11 â—2 16. 2. They are importunate Accuâ—ers Rev. 12.9 10. Even when God himself â—ad not only justified but so highly commended his servant Iob that shameless Spirit was not ashamed to tax him for an Hypocrite that served for hire not love Iob 1.8 9 10. 2. The World is an unreconcileable enemy warring not only within us by earthly lusts Iam. 4.1 but without persecuting oppressing and consuming Psal. 119.61 87 157 161. 2. Accusing also and pleading against us by contradiction slandering mocking c. Psal. 119.23 51 69. Lastly the Flesh warreth against our souls 1 Pet. 2.11 Rom. 7.23 and accuseth Rom. 2.15 Against all their assaults all their weapons and accusations the Lord is our full protection In war there is a twofold defence 1. Natural in situation as impassable Rocks Mountains Rivers Coverts or Shelters 2. Artificial made by hand and some morâ— distant walls towers fortresses and somâ— nearer shields and other armours Thâ— Lord is all these unto his servants 1. Mounâ—tains round about them Psal. 125.1 2. â— 2. The only Rock 2 Sam. 22.32 3. Broaâ— rivers where no ship can pass Isa 33.21 4. A Covert or hiding place Psal. 32.7 119.114 5. A Wall and that of fireâ— Zech. 2.5 6. A Tower Prov. 18.10 â— 7. A Fortress Psal. 18.2 8. A Shield â— Prov. 30.5 a compassing shield Psalâ— 5.12 like the Cherubims flaming sword turning every way for our protection 9. Our Advocate 1 Ioh. 2.1 to whom all the Saints confidently repair upon all occasions to plead their cause Psal. 35.1 119.124 10. Neither is he only our defensive but offensive armour also both Shield and Sword Deut. 33.29 He bears down our foes and plagues them that hate us Psa. 89.23 In a word he is our Foreward he our Rereward Isa. 52.12 compassing and enclosing us with his Almighty arms as with two invincible Armies This is his promise and the deed fully answers it Look upon it in some instances The Lord Covenants with Abraham Isaac and Iacob to be their shield They were few Pilgrims in strange and Heathen Counâ—reys What but this Almighty Shield could â—ave given them protection when it was in â—â—e power of Labans hand to have hurt Jacob â—od held his hands and lips also Gen. 31.29 â—hen he was not a little nor without cause â—ighted the Lord made his enemies more â—fraid of him than he of his enemies Gen. â—5 5 when he was to pass by Esau's Counâ—â—ey God gave him a royal convoy two â—â—mies of Angels to guard him Gen. 32.1 2. â—elted into tears the
Life of the world with Eternal Life who shall wooe him for me who can win him to me Let me satisfie you in this doubt To conclude this match we have more use of our ears than of our mouths He oh incomprehensible mercy oh unconceivable goodness He wooes us He offers treaties nay entreaties of marriage with us He employes Embassadours purposely to beseech us and they pray us in Christs stead 2 Cor. 5.20 nay he gives us Liegers who daily negotiate and sollicite this marriage that we would be espoused as a chaste Virgin to Christ 2 Cor. 11.2 Stay here awhile and wonder Let us take a better view of this strange love and dealing of our Lord let us ravish our hearts with admiration of his goodness Shall the King of Kings beseech a Traitor to be reconciled Shall the Creatour descend to wedd nay to wooe the Creature the clay of his hands Shall the Lord of Angels he is no less offer himself in union and communion with Devils we are no better Ioh. 6.70 children of Satan Ioh. 8.44 Children of hell Matth. 23.15 nay Captives of the Devil 2 Tim. 2.26 Shall God the Father give his Son shall God the Son give his life shall both give their blessed Spirit to such hellish cursed enemies Oh the infinite miracles of this mercy And yet is his mercy more miraculous or our madness more prodigious We will not come Joh. 5.40 we must be drawn to this happiness Ioh. 6.44 The traitour stripped for execution rejects mercy the Creature scorns the Creatour and worse than Devils who have no such offer refuses to be restored to Heaven and reunited to the Lord of Heaven and yet he after many denyals waits to be gracious unto us Isa. 30.18 and we after so long gracious waiting persist in our denyal and yeâ— he persisteth still in his gracious purpose and never leaveth us till overcoming our stony hearts with his soft love and tender mercies he wins us to be happy in his grace and for ever blessed in his glorious embraces Is not he a God of purer eyes than to behold iniquity Hab. 1.13 And what are we but sinful dung and corruption Is not he a consuming fire to sinners Heb. 12.29 And what are we but stubble and fuel for everlasting burnings How then is it that we have found favour in his eyes How is it that we are as that burning bush unconsumed Certainly because he is God and not man Hos. 11.9 nay because he is God and Man delighting in mercy Mic. 7.18 Now that we may be the more willing and ready with all humility and thankfulness to entertain and with all confidence of faith to expect this high and happy advancement let us stedfastly fasten our eyes first upon our selves secondly upon him and take a right view for a full we here cannot as well of our misery as his mercy by his own hand exquisitely pencil'd out to us Let us set up the picture of it being a piece very excellent in the best room of our hearts that it may be continually in our sight and remembrance we shall have it Ezek. 16. from the 2 to the 15 vers First Therefore Gods Spirit there presents to our eyes in gross and shews us our abominations ver 2. And hence so frequently in the world the Lord culls out the most abominable and loathsome things as parallels for us our very sacrifices and service infected with our contagion abominable Prov. 15.8 our very Incense which should sweeten all our service meer abomination Isa. 1.13 our very beauty abhorred Ezek. 16.25 and our excellency hateful and loathsome Amos 6.8 2. In particular 1. Our Birth abominable as cursed Canaanites ver 3. whom the Land as a loathsome vomit spewed out Lev. 18.27 28. we are born enemies Rom. 5.20 haters of God Rom. 1.30 2. We are unwasht filthily polluted in our own blood v. 4 6. and even wallowing in our mire and death rejoycing in evil and delighting in froward wickedness Prov. 2.14 3. In all this misery unpittyed ver 5. No creature not our selves had any compassion of our poor souls helpless hopeless senseless 4. Lastly we were Cast-awayes despised scorned the Refuse of the Creatures v. 5. As some strumpets cast out their misbegotten births and are ashaâ—ed of their fruit so the earth was abashed to look on us her mishapen Off-spring we were the shame of our Mother And what could now be added to this misery but the end and last act of this Tragedy even hell fire and brimstone into which we were posting without stop with all our might by wilfull rebellion and stubborn wickedness Turn now and fix your eye upon that miracle of Gods love and mercy He whom we had provoked despised he whom we hated he only he pitties us so pitties us that even when we were dead and buried in the belly of hell he gives us life v. 6. the life of himself our God even his Son the life of the world eternal Life 2. With life he gives us growth and increase v. 7. the increase of God Col. 2.19 to which end he giveth â—s also faithful Pastours to build us up till we attain to the measure of the stature of the fulness of Christ Ephes. 4.11 12 13. 3. He enters into Covenant with us swears and vows his love unto us his conjugal love v. 8. sends messengers to wooe win and espouse us to himself 2 Cor. 5.20 11.2 4. He washes throughly washes us from all filthiness Ezek. 36.25 and anoints us with Oyl v. 9. neither thought he any Laver pure enough till he had opened a Fountain for us in his own side and washed us in his heart blood Zech. 13.1 Rev. 1.5 no Oyle he thought precious enough till he had powred out his own Spirit to anoint us 1 Joh. 2.27 5. He cloathes us as becomes the Spouse of such a Majesty v. 10 11 12. Neither could any Creature in Heaven or earth give him content in fitting us with ornaments His own hand must frame our vesture his own righteousness must apparel us his own glory Crown us Yea he divests himself to cloath us with himself he puts on Christ upon us Gal. 3.27 6. He furnisheth a rich Table for us v. 13. feasts us with fat things full of marrow of wines on the lâ—es well refined Isaâ— 25.6 No Bread â—avoury and fine enough for us in his love but the true Manna the Bread of Heaven no Wine pleasant enough but that fruit of the true Vine prest and wrung out on the Cross even his own Body and Blood Ioh. 6.35 53 55. 7. Lastly He deforms our deformity and conforms us to his own likeness sets his own beauty upon us v. 14. transforms us to the image of his own Son Rom. 8.29 who is the Brightness of his glory Heb. 1.3 Know then never did any passionate lover so deeply affect and affectionately wooe his desired Spouse as he the union of our souls with himself A lover watches diligently
and greedily catches all opportunities of conferring with his beloved and winning her heart And doth not he rise up early to draw and bring home our souls Ier. 25.4 32 33. A Lover breaks his sleeps to wait at the door of his Love and Is not his head filled with the dew and his locks wet with the drops of the night Cant. 5.2 A Lover will not break off for every denyal nor will be discouraged with many reâ—usals and doth not our Lord wait to be gracious unto us Isa. 30.18 even after we have wearied him with our unkindness Isa. 43.24 Some Lovers have ventured He given his life for his beloved Ioh. 15.13 Seeing therefore such a Lover so lovely thus wooes such wretches so loathsome let us thus answer his suit I. Me Lord can'st thou mispend One word misplace one look on me Call'st me thy Love thy Friend Can this poor soul the object be Of these love-glances those life-kindling eyes What I the Centre of thy arms embraces Of all thy labour I the prize Love never mocks Truth never lies Oh how I quake Hope fear â—ear hope displaces I would but cannot hope such wondrous love amazesâ— II. See I am black as night See I am darkness dark as hell Lord thou more fair than light Heav'ns Sun thy Shadow can Sunns dwell With Shades 'twixt light and darkness what commerce True thou art darkness I thy Light my ray Thy mists and hellish foggs shâ—ll pierce Witâ— me black soul with me converse I make the â—oul December flowry May Turn thou thy night to me I 'le turn thy night to day III. See Lord see I am dead Tomb'd in my self my selâ— my grave A drudge so born so bred My self even to my selâ— a slave Thou Freedome Life can Life and Liberty Love bondage death Thy Freedom I I tyed To loose thy bonds be bound to me My Yoke shall â—asâ— my bonds shall â—ree Dead soul thy Spring of life my dying side There dye with me to live to live in thee I dyed If then the hopes of such a match are so fair CAP. XIV What are the means to bring Christ and our Souls together AS it is in the earthly so also in this heavenly Contract The Man is the Suiter the Woman is Wooed In him is required to ask and seek in her only to accept and consent Christ loves first then we 1 Ioh. 4.19 He in love proffers himself to us and we when he hath wonn us embrace his offer with love and willingly receive him His hand whereby he giveâ— himself is his Word the Gospel written his Love-letters Preached his wooing our hand whereby we receive him is only our faith by which the Vnderstanding assents and the Will consents so the only condition â—nd demand of God for consummation of the â—ontract is Faith First therefore That Father of lights by the light of his word discovers to us thâ— person of the Lord Iesus in his nature God and Man 2. In his Offices King Priest and Prophet 3. In his Relation to usâ— Husband Head Saviour 4. In his love and actions of love Incarnation Humiliation Exaltation This light he so effectually brings home to us by the work of his Spirit that whereas heretofore we saw no beauty in him that we should desire him Isa. 53.2 now we see no beauty but in him we behold his glory as the glory of the only begotten Son of God Joh. 1.14 And so strong an impression doth it work that the Understanding convinced by Gods Spirit receives the testimonies subscribeth and seals to this truth of God Joh. 3.33 and then plainly sees confesses and with joy so judges that all things are dung and loss in comparison of the excellent knowledge of Christ Iesus his Lord Phil. 3.8 And this is the first act of faith wrought in the Understanding whereby the Apprehensive faculty conceiveth this truth and the Iudicial signs it The second is in the Concupiscible faculty â—or the same word by the same work of Gods Spirit which perswaded the Judgement â—o assent draws on the Will to consent and â—s it giveth power to the one to conceive 〈◊〉 to the other to receive Christ aright To â—his end the Word cleerly demonstrateth as â—ell the misery of man without him as the â—appiness with him and both infinite as â—oh 3.36 1 Ioh. 5.12 It sets out him in relation to us as the Vine us in relation to him as the Branches Ioh. 15.1 c. grafted in him we are cleansed fruitful ver 3 4. but without him we can do we can have nothing neither sap nor fruit but are withered and burned Joh. 15.5 6. In him and his house we flourish grow fat and the more we grow in age the more we grow in fruitâ—ulness Psal. 92.13 14. but out of him as the branches of a Vine altogether useless cast into the fire for fuel the fire devours both the ends of it and the midst of it is burnt Ezek. 15.4 Vine-branches of all other are in the Vine most useful and noble out of the Vine most base and useless It propounds him to us as an Husbandâ— us to him as a Spouse Woman was madâ— for man and without him is unfruitful anâ— useless him to us as an Head us to him aâ— his limbs and body In him we live move anâ— have our being Act. 17.28 without him wâ— are senseless dead nothing And whereas the heart is easily drawâ— with that triple cord of profit pleasureâ— preferment it evidently discovers to uâ— 1. Our gain and great advantage by him iâ— life and death Phil. 1.21 all other thingâ— loss Phil. 3.8 2. The infinite delight anâ— sweetness in his shadow Cant. 2.3 the fuâ—â— carouses out of the Rivers of his pleasures Psal. 36.8 the woe Hos. 9.12 and torments of his absence Rev. 14.10 so that our spirits refuse all comfort and are utterly overwhelmed Psal. 77.3 3. The height of honour and advancement in him Ioh. 12.26 Honos est in Honorante Honour is in the giver not receiver The more excellent the person is who gives honour the more excellent is the honour received from his hands What comparison then between the honour which comes â—rom man and the honour which comes from God only we are never truly honourable but when we are precious in his sight Isa. 43.4 In him we are Kings Rev. 1.6 and this kingdom heavenly 2 Tim. 4.18 and everlasting 2 Pet. 1.11 that cannot be moved Heb. 12.28 out of him we are Children of the Devil Joh. 8.44 and so devils Joh. 6.70 who being thrown out of Heaven and unworthy to be seated in any the very lowest place formerly designed for the Creature have a new and peculiar place prepared for them beneath all other the Deep Luk. 8.31 and bottomless pit Rev. 20.1 where they are bound up in everlasting chains of darkness Jude 6. And yet further the Word shews us the easie conditions which in this Contract God demands of us subjection
obedience and service to our heavenly Spouse And leâ—t our dimm eyes which are easily taken up with the empty shew and vain name of liberty might be frighted as with Bug-bears when they look upon a yoke he hath laid open the nature and manner of this service concerning which I shall say more in the next so that the spirit of man sees in it the glorious liberty of the sons of God Rom. 8.11 and no liberty but in this bond no rest joy or comfort but in this sweet service Most true it is that no man can come unto Christ unless the Father draw him and as true that every man who hath learned of the Father cometh unto Christ Joh. 6.44 45. The cords therefore by which the Father draws us unto his Son are those lessons whereby he teacheth us 1. In God his love which passeth knowledge Ephes. 3.19 the love of the Father giving us his Son that we might not perish but have everlasting life in him Ioh. 3.16 and the love oâ— the Son giving his life for us Ioh. 15.13 when enemies Rom. 5.10 2. In us ouâ— extream necessity of him being of all Creatures the most miserable without him and infinitely blessed with him These are those cords of a man for the will of man cannot be drawn by violence of compulsion the bands of love Hos. 11.4 Thus our heavenly Spouse wooes us thus he speaks comfortably unto our hearts Hos. 2.14 and allures us Then the Will cheerfully consents calls him Ishi my husband not Baali Lord Thus our Saviour betroths us to himself for ever betroths us in righteousness in judgement in loving kindness and we know the Lord Hos. 2.16 19 20. This is that root of faith Col. 2.7 which springing from the incorruptible seed of Gods Word Rom. 10.17 sends up the stalk of love and working by love Gal. 5.6 brings forth the ear fruitful in every good work increasing in some thirty in some sixty in some an hundred fold Matth. 13.23 This is that hand of faith whereby when the Lord Iesus is offered unto us we receive him Joh. 1.12 1. In the understanding by conceiving aright of him learning Christ as he is taught us Ephes. 4.20 21. 2. In the will by embracing him Heb. 11.13 This is that grace of the Spirit by which when we are questioned in the Church after those wooings of Christ in his word Wilt thou have the Lord Iesus Christ to thy wedded Husband wilt thou love honour obey serve him and keep thee only unto him the soul answers I will and so gives it self to Christ and by the seal of baptism becomes the sealed fountain of the Lord Iesus See Cant. 4.12 with Prov. 5.18 and is tyed unto him in an indissoluble knot of those everlasting espousals so that neither death nor life nor Principalities nor Powers nor things present nor things to come shall be able to separate from the love Rom. 8.38 39. from the boord and bed of the Lord Iesus And is this all which is required in such a match doth he ask neither portion nor beauty nor honour nay gives all these nothing but our hearts filthy hearts that he may cleanse them dead hearts that he may quicken them beggarly and empty hearts that he may enrich store and fill them with the fulness of God Oh then shut not the door against such a Suiter Open your heart for him give it to him where can you so well bestow it how graciously will he receive it how lovingly will he cherish it how sweetly will he embrace it and oh how infinitely happy and blessed will you be in his sweet embraces But is there nothing else demanded but the heart and will in this spiritual match and union with Christ Nothing more to make the match but after the marriage those conjugal duties are required which will soon make us feel and confess how happy we are in such an espousal Hearken then willingly to his suit and thus in your hearts cheerfully answer him Behold behold me view search every part Let beauty wooe thy eyes thy eyes thy heart Thou dost Lord what thou speak'st I somewhat see That I see nothing nor my self nor thee ' Noint thee what seest thou now What tongue can tell In thee ten thousand heav'ns in me an hell How lik'st thy self poor soul how lik'st thou me Lord I am dung and all things dung to thee I made thee first and come now new to make thee Iâ— then thou lik'st stretch â—orth thy hand and take me Take thee Lord thou more rich than heav'n can make theeâ— I poor tak'st thou no portion but to take thee Lord I am naked foul thou can'st but loath me thee Ask'st thou no beauty but to cleanse and cloath me Oh I am base my self my self disdain Wilt thou no honour but with thee to reign Is this thy whole demand to leave mine own And take thee for my portion beauty Crown A glorious offer madness to refuse it An easie choice yet wretch I cannot chuse it Maim'd wretch I see my bliss yet till thou make it I have no will to chuse no hand to take it Let th' hand which thee which all thy glory proffers Give me an hand to take thy glorious offers Form draw mine eyes so shall I still behold theeâ— Make hold my hand so shall I take grasp hold thee CAP. XV. What are the duties of a Soul married to Christ THat humble Widow esteemed it no little grace that a man so mighty aâ— Boaz should take any notice or shew the least favour to her so poor a stranger Ruthâ— 2.10 13. No doubt but looking upon her self in her Widow-hood and desolate condition in a low ebb of poverty and on her Nation branded by God and shut out of his Congregation Deut. 23.3 she could see nothing in her self worthy of his eyes and acceptance Yet had she many commendable endowments such as might preferr her to a very honourable espousal Her wifely kindness to her former Husband Rutâ— 1.8 her obedient fast love to a Mother-in-law her strength of youth and no question beauty but above all virtue and holiness known and famed All these meeting in one might make up a worthy portion when the Judgement held a right ballance and weighed things not as they seemâ— but are How then should we humble our abject souls before our heavenly Spouse She was a Widow we as our Proverb is Grass-widows neither Wives nor Maids we had prostituted our selves to sin and lust and had played the harlots with many lovers Jer. 3.1 2. She was poor we miserable and wretched poor blind and naked Rev. 3.17 She a stranger we Aliens from the common-wealth of Israel without God without hope Ephes. 2.12 a corrupt and corrupting seed Isa. 1.4 She had many excellent endowments we had none No good in our flesh Rom. 7.18 She a kind wife we not only unkind but treacherous Ier. 3.20 She obediently loving to a Mother in law we hatefully
our whole service to God is holiness This he frequently and straitly charges upon us Be holy as I am holy Lev. 44.45 As obedient children not fashioning your selves according to your former lusts in your ignorance But as he is holy so be ye holy in all manner of conversation 1 Pet. 1.14 15. It must be our daily work set work which we must continually ply and follow until it be perfect 2 Cor. 7.1 Much I desire if it please God to furnish me with means and you with parts to see you bred up in all humane literature that you may not be as too many a burthen only to others meer cyphars in the world to fill it up with idle numbers but much more do I longue to see you trained up in the School of Christ to be taught of him as the truth is in Iesus To put off the old man corrupt in lusts and to be renewed in the Spirit of your mind and that ye put on the new man which is created in righteousness and true holiness Eph. 4.21 22 23 24. Reason gives you a formal difference from other creatures and the polishing of it by humane learning will distinguish you from other almost brutish men but religion and pietie only maketh you Christians perfect and blessed Should I say you cannot be complete men without holiness it might seem a paradox to carnal wisdom but is a sure truth of Gods wisdom For if Philosophie will teach you that a man is a reasonable creature Theologie will assure you that man was an holy creature framed after the likeness of God without which likeness he is not perfect according to his creation It is an amiable sight to behold a mind beautified with all the lovely Ideas of humane knowledg and framed into a pleasant Garden where all the various flowers of earthly literature are planted rooted and fairly flourish But oh what a glorious Paradâ—se is that spirit of man which is grafted with all those fruitful trees of Life It is even Gods garden of pleasure in which his soul delighteth What an Heaven is that soul where all those glorious stars of Prophets and Apostles are fasten'd in the understanding and the Throne of God set up in the heart where the Lord Iesus reigns attended by all Saintly thoughts and Heavenly graces Now that you may willingly nay joyfully yield up your spirits to be this Paradise and third Heaven where God will dwell work and reign let me shew you in briefâ— 1. What holiness is 2. How excellent 3. How necessary For the 1. As it is very easy for us to know the picture if it be well drawn when we are throughly acquainted with the person whose picture it is so it will not be difficult to know what holiness is in man when we are informed what it is in God â— because this holiness in us is nothing else but the image and likeness of the divine holiness Holiness in God is that substantial and incomprehensible purity of the divine nature whereby he is wholly averse from all sinful filthiness and infinitly adverse to all filthiness of sin He is a God of pure eyes that cannot behold evil that cannot look on iniquity Hab. 1.13 nay in this respect he is a consuming fire Heb. 12.29 to Hypocrites and sinâ—ers a devouring fire and everlasting burnings â— Isa. 33.14 Answerable in our measure iâ— mans holiness For we are pure as he is pure 1 Ioh. 3.3 In man therefore holiness is that essential property of pureness whereby he is averse from all sinful uncleanness nay contrary to all impuritie of sin 1. Essential I call it only in that respect as being the form differencing the true Christian from other men the spiritual from the carnal And as in that gold with was dedicated for the work of the Temple the form or shape of the golden Cherubims was essential to that piece distinguishing it from the Candlestick snuffers c. framed of the same matter so this renewing of the Spirit of our mind which after God is created in righteousness and true holiness howsoever it be not of the substance either of body or soul yet is it essential to the new man or faithful Christian and of his being by which he is a new creature Secondly this purity or divine nature of man consists of an averse nay adverse disposition to sinful uncleanness It flieth the corruption which is in the world through lust 2 Pet. 1.4 hating it Rom. 7.15 loathing the garment stained with it Jude 23. nay themselves polluted with it Ezek. 20.43 And no sooner is this new life brought forth in man but instantly it stands as adverse to sin as life to death accounting it to be as indeed it is nay so feeling and accordingly hating it as death Rom. 7.24 a most cursed wretched divelish hellish death 2. Secondly the excellencie of holiness will clearly appear in this that it is in man Gods likeness To be like the Creatour is the highest pitch of honour to which the most aspiring ambition of the creature can look To be above God cannot enter into a reasonable thought As that excellent Father August so reason will testifie that every creature will contend for the excellencie of God and caâ—not conceive God to be a substance than which any can be better To be equal to God and independent may be the ambition of the divel his Son Antichrist or some transported with the like folly and furie which yet ordinary reason will manifestly evince can never be attained but to be like to God is the supreme honour of the creature and is not only possible to be obtained but obvious to Christians God himself proffering inviting nay intreating us to receive it And surely if any thing in God could be more excellent than other holiness were it For man verily swears by the greater but because God could not swear by a greater he swore by himself Heb. 6.13 16. but when he chuseth out any particular Attribute in himself to swear by it it is constantly his holiness See Psal. 60.6 18.35 Amo. 4.2 Holiness in God is his face and beautie frequently termed the beautie of holiness Psal. 110.3 which the faithful soul most longues after Psal. 90.17 and God stamps upon his beloved Ezek. 16.14 And as in excellent substances their excellence consists in their puritie when they are simple and unmixt with baser natures Thus in corporal substances gold the more pure the more precious and in spiritual only the pure Angels not the impure are glorious so certainly in God his holiness being the puritie of the divine essence is the glory of it He is glorious in holiness Exo. 15.11 a glory farr surpassing all thought or possibilitie of admiration in which regard those blessed Spirits which stand in his presence omitting other excellencies but ravished with the glorious beautie of his holiness cry out in heavenly ecstaâ—ies Holy Holy Holy Lord God! the whole Earth is full of his glory
I think is impossible and not to do wrong requires as much wisdom as patience But it is better to suffer an hundred injuries than to do one 1 Cor. 6.7 for God will certainly punish the doer Col. 3.25 but thank the sufferer 1 Pet. 2.20 Take great heed of thrusting God out of his throne and seating your selves in it This you do when you usurp that highest office of God to recompence injuries and to avenge your selves It is Gods Prerogative royal To me belongeth vengeance and recompence Deut. 32.35 Vengeance is mine I will repay â—aith the Lord Rom. 12.19 It is his Regal Title The Lord God of recompences Jer. 51.50 Print upon your hearts that golden rule of Gods blessed Spirit In honour prefer onâ— another Mind not â—igh things but condescend to men of low estate Rom. 12.10 16. In lowliness of mind let each esteem other better than himselfâ— Phil. 2.3 There is nothing more hated oâ— scorned by God or man than a proud heart and haughâ—y eye Prov. 6 17. In the house oâ— â—ride Shame waits at the gates Prov. 11.2 Strife and Contention in the hall Pro. 13.10 and at the back stayers Destruction Prov. 16.18 29.23 Put on therefore â—umbleness of mind Col. 3.12 There is no ornament of so great price with God as a low priced spirit 1 Petr. 3.4 nor in the eye of man any thing more lovely than a lowly carriage Humilitie the Queen of virtues is ushered by favour supported by honour Prov. 29.23 and followed by exaltation Iam. 4.10 Observe all men in their degrees Honour Governours and obey them reverence superiours respect equals be courteous to inferiours and to all and above all carry your selves humbly Submit your selves one to another and be clothed with humilitie 1 Pet. 5.5 Thus shall you travel through the world with much peace for certainly as only by pride comes contention Prov. 13.10 so the meek shall delight themselves in abundance of peace Psal. 37.11 As a general motive to all these duties seriously consider All mankind is but one Adam and all men as one man Man the body men the members of that body Adam was the root Eve the stock issuing from the root and we all the branches produced from both She the mother of all living Gen. 3.20 All these numberless branches are united in the root that â—â—rst Adam and all Christians reunited in that Root of Iesse the Second Adam No creatures so united as man united in the bond of humanitie they are one flesh all nations made of one blood Act. 17.26 reunited in the bond of Christianity they are one spirit 1 Cor. 6.17 Eph. 4.4 How strongly then â—rom this union doth our Lord press upon us that unity of affection by love And that uâ—ity of our actions by peace How naturally do all these precepts of righteousness or justice flow from this principle were men not â—nnatural how could they be so full of unrighteousness filled with all unrighteousness c. and without natural affection Rom. 1.29 31â— were we not carnal how could we maintain strife and divisions when there is among you envyings strife divisions are ye not carnal 1 Cor. 3.3 Haters of men cannot be ranked among men we are all one flesh and never any man hated his own â—lesh but cherisheth and nourisheth it Eph. 5.29 We are members one of another all one body Rom. 12.5 Eph. 4.25 yea one spirit and who but Bedlams and Demoniacks wound and destroy themselves Fasten these truths upon your hearts and in all your conversation with men have them in your eyes so will you with ease as your Lord Psal. 11.7 love righteousness and be loved of him who loveth them who follow after righteousness Prov. 15.9 Some thing of this truth that dark light of nature discovered unto that Philosopher who thus sweetly sings it Boetius Libr. 3. Metr 6. I. The stock of man the Root the body Boughs skies Whose breadth or'e-spreads the earth height tops the One Parent hath he Sirâ— and Dam he plowes Plants waters he our birth growth all supplies He fills the Sun with Seas oâ—â—lowing beams Surrounds and drains the Moon with changing streams II. Hé peoples Seas with fish the Heaven with Stars Plants ayer and earth with living Colonies He pounds mans God-like Spirit in fleshly bars And by that spirit earth to himself allies Men are of high descent their Petigree Mortals derive from great Eternitie III. Boast ye oâ— Sires and Grandsires search ye earth For Heaven Heavens Register will shew your race Heavens King your Sire from Heaven in Heaven your birth A noble royal line No man is base But such as â—or base earth Heavens birthright sell By vice cut off â—rom Heaven and grafted into Hell CAP. XIX What is the last branch THe last branch is Godliness which is nothing but the true worship of the true God And how should I more briefly and yet more fully express it than that wise Father to his wisest Son And thou Solomon my Son know the God of thy Father and serve him with a perfect heart and willing mind 1 Chro. 28.9 where he comprizes all the inward worship in knowledg and the outward in service Now this knowledg is not here as properly it is confined to the understanding but generally extended to every facultie of the soul. As our senses are said to know when employing their faculties in their several objects they do their office The eye knows the colour it sees the ear the voice it hears So every facultie of our spirit is said to know when exercising it self in its proper office it executes its own dutie In the understanding when the Apprehension discerns and conceives aright it knows 1 Cor. 2.16 when the Judgment highly prizes things that are of high esteem it is said to know 1 Thes. 5.12 Even the choice of the will is called knowledg Amos 3.2 Rom. 8.29 Thus the affections are said to know what they love and delight in Psal. 144.3 expounded Iob 7.17 And this is that excellent knowledg preferred before sacrifice Hos. 6.6 in which consists our eternal life Ioh. 17.3 First therefore you must know God by an act of the understanding that is so conceive of him as himself in his word not in mens dreams hath pictured out himself unto you which is a spiritual and the only warrantable Image allowed by God This you must hang up not in your Hall or parlour but in that true Oratorie the Closet of your hearts There you shall â—ind him pencil'd 1. As he is simply in himself 2. Relatively to us In himself he is a Spirit Joh. 4.24 Incomprehensible glorious merciful gracious strong long-suffering pardoning sin and iniquitie c See Exo. 34.6 7. c. In relation to us our Creatour Isa. 64.8 our Redeemer Deut. 32.6 Psal. 19.14 our Lord Psal. 8.1 in whose service is all our happiness Psal. 144.18 our Portion and Inheritance Psal. 16.5 6. the strength of our heart our only and full comfort
great dutie Consider why you love any creature why more one than another why you should love the world riches pleasures as God a drop as the fountain It is even here too true Love descends Get your hearts baptized with fire and the holy Ghost buried with Christ into his death and raised in his resurrection that your affections may be set and settled on things not on earth but on things above even on him who is infinitly above all things who is blessed for ever and your eternal blessedness 2. Secondly the outward worship consists either in his speaking to us or our speaking to him He speaks to us either to our ears in his word or to our eyes in his Sacraments we to him either in prayers or vows Hearing is a chief part of Gods service Eccl. 5.1 The special gate whereby the Wisdom of God all knowledg and life enters Prov. 2.2 3. 1.5 Isa. 55.3 An hearing ear is Gods special gift to us Prov. 20.12 and our acceptable gift and sacrifice to him Psal. 40.6 1 Sam. 15.22 An obedient ear is a graceful and precious ornament Prov. 1.8 9. The ear the most happy factour of the soul whereby it seeks and gets Prov. 18.15 that rich merchandise which is better than silver and fine gold Prov. 3.14 But he who hath a disobedient ear or careless refusing to hear is good for nothing Jer. 13.10 and an itching ear hath certainly a rotten heart Isa. 30.9 10 11. The word of God preached is the seed in the hand of the Sower Mar. 4.14 taken out of the Granarie of the scriptures and cast into the furrows of the heart by Gods Spirit an incorruptible seed of a life incorruptible 1 Pet. 1.23 by which we are begotten unto God Jam. 1.18 And as it is the seed whereby we are born so is it the food also whereby we are nourished in that life of God as well mâ—â—k for babes as strong meat for the strong 1 Pet. 2.2 Heb. 5.12 c. It is an heavenly treasure in earthen vessels 2 Cor. 4.7 a rich Mart of all spiritual commodities where our Lord sells and we buy without mony all heavenly riches Be swift therefore to hear Jam. 1.19 value it above thousands of gold and silver Psal. 119.72 Sell all you have to purchase it Matth. 13.44 Buy the truth at any price sell it at none Pro. 23.23 Neither hear only but read it we cannot use too many ways in trading with this rich commoditie Had we as many distractions as Princes they can yield us no exemption from this dutie Deut. 17.18 Iosh. 1.8 Our frequent conversing with it and meditating in it will not take so much from our time as it will add to our opportunities Morning and evening day and night exercise your selves in it so shall ye be like â— fruitful tree planted by the rivers of water so shall ye make your may prosperous so shall ye have good success Psal. 1.1 2 3. Josh. 1.8 Nulla dies sine linea Think the day lost wherein you have mist this market 2. The Sacraments are visibile verbum Christs sermons to our eyes passion-sermons â—ou know that verse More dully stirs the mind what through th' ear passes Than what is view'd to life in the eyes true glasses They are not only teaching signs printing in our eyes and hearts the death of the Lord Iesus but assuring seals presenting and conveying unto us the grace which they represent There are many large and learned volumes printed concerning them and in every Catechise you may meet with pious instructions in this subject I will only therefore advise you concerning the Lords Supper 1. That you neglect no opportunitie so far as may be of comming to the Lords Table For is it not our communion with Christ 1 Cor. 10.16 Look as wholesome meats are the means whereby spirits are renewed strength increased union between body and soul maintained so the Supper of the Lord is his Ordinance whereby our everlasting life is confirmed our dull spirits revived and our union with the Lord Iesus Christ much strengthned Certainly the frequent use of it was the special means whereby the Primitive Churches so far excelled us in Christian fortitude resolution and every spiritual gift Above all other take heed of that carnal or rather divelish plea of hellish persons namely that they are not in charitie whereby they plainly discover how much they prefer their revenge beâ—ore their salvation and that hellish Murtherer before the heavenly Saviour Surely he that will rather nourish his malice by abstinence from the Lords Table than his fainting soul by that Bread of Heaven deserves and surely dos in his hellish fast to eat and drink his own damnation 2. Come prepared in some good measure and for that end set apart some day in that week for humiliation to afflict your souls by fasting to seek a right way Ezra 8.21 And because one especial end of this ordinance is the remembrance of our Saviour and shewing forth his death Luk. 22.19 1 Cor. 11. vers 25 26. spend much of that time in meditating upon it and principally the causes of it 1. The abhorred filthiness and dreadful naâ—ure of sin which could not be expiated or purged but by the blood of God 2. The fierce wrath of God and terrible severitie of his justice which exacted even of his most beloved Son undertaking for us the uttermost farthing even to make him Sin who knew no sin and a curse who was God blessed for ever 3. The infinite mercy of our gracious Father who gave his beloved Son to reconcile such hateful enemies and 4. The incomprehensible love of the Lord Iesus who vouchsafed to purchase our redemption at such a rate And leave not your soul till you find it abhorring it self in dust and ashes bleeding with Christ on his Cross sick of your sin and of his love and swelling with the fruit of the lips the sacrifice of praise 3. Prayer is the mouth of faith whereby it utters holy desires to God Many think they pray when they do but houl Hos. 7.14 or babble Matth. 6.7 we neither know what nor how to pray till we be instructed neither can any doctour inform us but that Spirit of adoption who teacheth us to cry Abbae Father Rom. 8.14 Gal. 4.6 He will instruct you to go unto God 1. As to a Father and therefore with all reverence and â—ubmission and 2. With all assurance and confidence 2. He is the Spirit of the Son and therefore will carry you to the Father by the Son to God by Christ. He will not suffer you to make your addresses by your selves or any creature but by that only Mediatour and Advocate Sacrifice must be brought to the Temple to the dore of the Tabernacle offered only upon Gods chosen Altar and by none but the Priest Christ is that Temple Ioh. 2.21 He the dore Ioh. 10.9 he the Altar Heb. 13.10 which sanctifies all our gifts and the â—igh Priest
you vow Be not rash with thy mouth and let not thy spirit be hasty to utter any thing before God Eccl. 5.2 Be very sparing and slow in making but sure and timely in paying vows Psal. 67.11 Eccl. 5.4 Let your vowes promise some warrantable service as Iacob Gen. 28.21 22. General vowes made in Baptism pay daily Psal. 61.8 particular seasonably Deut. 23.21 Let your vowes be ever conditional if God will help and assist you then looking to his gracious promises beg strength and stirr up your selves to a diligent and cheerful performance Pay them not grudgingly or of necessity for God loveth a cheerful giver 2 Cor. 9.7 Frequently thus meditate Great Fount of light whose overflowing streams Lend stars their dimmer â—parks Suns brighter beams Thy mouth spoke light thy hands at first did shed it Along the skie and through the ayer did spred it So shadedst earth with curtains of the night And drewst those curtains to give days their light Then gathering all that scattered light compactedâ—t In one vast burning Lamp and strait enactedst That all less lights should beg their borrowed beams And from that â—ountain fill their narrow streams So that more spiritual and sacred ray Which riâ—ing from thy mouth gave spirits day In those first ages had no certain sphere But breath'd by thee shin'd forth from mouth to ear Aâ— length collected by thy gracious Spirit Fills all the world with light with life and spirit There I behold thy self thy Lamb and Dove Shining in grace burning in heavenly love There I my death and thine thy power my duty See and by seeing change into thy beautie Lord let thy light draw off my wandring eyes From empâ—y forms and lying vanities Oh fix them on thy self and make me see My Light in all things nothing all in thee Thou boughtâ—t me all oh make me all thine own Be all in me I all in thee alone CAP. XX. Man as man is not man but Vanitie THere is but one end to which all men aym all their thoughts desires and actions even Blessedness and but one way leading to this end knowledg but this way hath two periods 1. The knowledg of our selves 2. Of our God a truth so palpable that even heathens in their midnight without eyes could feel something of it and not only find it themselves but commend and prove it to others The whole scripture was penn'd by the Holy Ghost to this very end to be our light and guide in this way yet as far as I conceive no where so briefly and cleerly doth this Guide point out this way unto us as in that short but full sentence Eph. 2.5 Even when we were dead in sins he hath quicken'd us together with Christ. Look as it is with some double-faced pictures if ye view them on the one â—ide you shall see a beautiful pourtrait of some lovely virgin or such like if ye change your place and look on the other side ye see an Owl Ape or some deformed creature so hath Gods blessed Spirit as in Tableture drawn the picture of man If you behold him in himself in his own and old nature he is but a body oâ— death if you look on him in his new nature and in the second Adam full of glorious life One side no better than a Divel if not worse the other no worse than an Angel if not better In the first he is dead dead in sin the death of hell In the second he is alive quickned with Christ in the life of God Let this piece therefore be the last Legacie which in the conclusion of this Testament I bequeath to every one of you that you may hang it up in the best room of your heart where you may have it ever in your eye and there behold your selves 1. In your tombs dead in sins and buried in the graves of lust 2. In your resurrection quickned in and with the Lord Iesus Christ. Death consists 1. In the privation of life when life is not or is now nothing 2. In the consequents of this privation corruption putrefaction stench loathsomness Consider then the picture of your old man 1. In the rude draught the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In the full pourtrait when all the colours and complements are added In the former Man in the first Adam howsoever magnified by himself or others considered not physically or civilly but spiritually is a base abject creature hardly to be called a creature a very privative and therefore nothing He is as we say a may be possibly he may be some thing but as yet in this estate a sheer vanitie and a meer nothing He is but Somnium hominis a dream and so are all his actions Though he mount up in exâ—ellencie unto the Heavens and his head reach unto the clouds he shall fly away as a dream and not be found chased away as a vision in the night Joh. 20.6 8. As when an hungry man dreams and behold he eats but he awakes and his soul is empty and a thirsty man dreams and behold he drinks but he awakes and behold he is faint and his soul hath appeâ—ite Isa. 29.7 8. voluptuous men in their feasts and riots do but dream that they eat drink and are merry worldlings do but dream that they find treasures and very joyful they are in gathering pocketing and chesting it but they awake and in their hand is nothing Eccl. 5.14 As a dream when one awaketh so oh Lord when thou awakest thou shalt despise their glory Psal. 73.20 Mâ—n is like to vanitie Psal. 144.4 A very small but very like and lively picture so like that as it is spoken of the blind man Ioh. 9. we may say this is he others he is very like him but himself when he hath his eyes will fully confess I am he I am a meer dream and a sheer vanitie Attentively observe that fuller picture Psal. 39.5 Mine age is as nothing before thee and verily every man in his best estate is altogether vanitie Where this emptiness of man is excellently set out in divers propositions 1. Man is vanitie You may say perhaps some men the poor are despised nay 2. Every man Indeed take him at his worst in sickness trouble c. nay 3. In his best estate In some respects it may be as subject to losses crosses death c. nay 4. In all respects Altogether vanitie But is not this an hyperbole more spoken than intended No it is an infallible truth which the Spirit of truth hath bound with an asseveration Verily Verily every man in his best estate is altogether vanitie Nay the Lord proceeds yet further and to convince our self-conceit and fond pride assures us that as men of low degree are vanitie so men of high degree are worse a lie so that high and low weighed in a true ballance are lighter than vanitie it self Psal. 62.9 A lie what great men glittering in their pomp admired by some feared by others are
prâ—rogatives are such as never eye saw ear heard or entred into the heart of man 1 Cor. 2.9 such as infinitely transcends our vastest thoughts therefore are they veiled under many similitudes and compared to those things which are most honourable and highest in the eyes of man They are Kings Rev. 1.6 and their Kingdom not fading but unshaken Heb. 12.28 not earthly but heavenly 2 Pet. 1.11 they have their sceptres Heb. 1.8 their Palaces Psal. 45.8 their thrones Rev. 3.21 their crowns 2 Tim. 4.8 God himself their diademe Isa. 28.5 they have their glory even the glory of God 1 Thes. 2.12 Christ himself their glory Luk. 2.32 and they the glory of Christ Isa. 46.13 This eminencie of Saints may be cleerly shewed in an evident demonstration For no creature can stand in competition with them but only other men and Angels For the first their eminencie will easily appear by comparison even in those things wherein men challenge precedencie before others Men are counted more honourable as they go before others in birth estate or end Look then first to that broad difference betwixt the birth of the spiritual and the carnal creature Flesh is born of flesh Joh. 3.3 The natural man is of earth earthy 1 Cor. 15.47 nay of hell and therefore hellish His Father in the flesh is a sinful man his spiritual Father those spiritual wickednesses even Satan Ioh. 8.44 But Spirit is born of Spirit The new man is not born of flesh and blood not of the will of man but of God Joh. 1.13 God his Father who hath begotten him 1 Pet. 1.3 God his Mother also who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceiving hath brought himforth Jam. 1.18 In their generation or birth there is no comparison 2. For their estate what infinite disparitie 1. in life 2. In things belonging to life The life of Saints is the life of God Eph. 4.18 their nature the divine nature 2 Pet. 1.4 the blessed Spirit the soul of this life which animates him Rom. 8.9 10. Carnal men have a filthy spirit informing and working in the children of disobedience Eph. 2.2 In the one God works all their works Isa. 26.12 will and deed Philip. 2.13 in the other Satan and Sin Things belonging to life are as the life temporal or spiritual The Saints spiritual portion in one word is God Christ his Bread and meat Joh. 6.35 55. he the portion of his cup Psal. 16.5 the cup of salvation Psal. 116.13 the drink indeed Joh. 6.55 1 Cor. 10.4 Christ his garment a most royal robe He puts on Christ Gal. 3.27 Christ his house he dwels in him 1 Joh. 4.13 he our everlasting habitation Psal. 90.1 Heaven or rather the God of Heaven his inheritance Psal. 16.5 how contrary is the other his portion for the present is nothing but sin his bread ashes and a deceitful heart Isa. 44.20 and his drink iniquity Job 15.16 and he drunk with it Isa. 29.9 10. his reckoning cup fire and brimstone Psal. 11.6 his garments cursing Psal. 109.18 and his inheritance hell-fire Matth. 25.41 But surely in temporal conveniences thâ—re the men of this world much exceed the other So indeed they boast but lye The little of the righteous is much better than the superfluitie of others Psal. 37.16 Prov. 16.8 The prosperitie of the wicked deadly Prov. 1 32. the troubles of the righteous wholsome Psal. 119.71 The one cursed in blessings the other blessed in curses In a word the one in his best and most comfortable estate a wâ—eful creature the other in his worst ever blessed Luk. 6.20 to 27. 3. For their ends the one shall flourish iâ— never ending peace the other is cut off for ever Psal. 37.37 38. Lastly it hath pleased the Lord of all creatures to prefer them even above the Angels First in our Creation we were made a little inferiour to them but as Princes prefer their Favourites by some honourable office above others who are more nobly descended so our Lord hath advanced us above them in setting the crown upon our heads crowning us with honour and glory and giving to us as his Viceroyes not to Angels dominion over the works of his hands Psal. 8.5 6. appointing even them to be ministring spirits for us who are heirs of salvation Heb. 1.14 our guards to defend us Psal. 34.7 our Guardians in all our ways to keep us Psal. 91.11 2. In the work of Redemption our nature assumed theirs refused Heb. 2.16 we râ—deâ—med they rejected And as our nature is infinitely exalted above the most glorious Angels in the person of Christ so by him many great Prerogatives granted to us who are his members whom he redeems with his blood nourishes with his flesh dwels in us by his Spirit and crowns with his glory Joh. 17.22 In a word Saints are the highest Favourites of the most Highest having fellowship and communion with God 1. Joh. 1.3 nay union with the Father and the Son one Spirit with Christ and one in them as they are one Joh. 17.21 Seeing then our Father is in Heaven our Hâ—ad in Heaven ouâ— life our Country and Portion in Heaven seeing our spirits were born in Heaven and our bodies look to Heaven let our treasure minds and conversation also be in Heaven So shall we even here on earth live in the Suburbs of Heaven and in due time being advanced to that glorious City the heavenly Ierusalem eternally reign with the King of Heaven Amen Amen Let me shut up all in that sweet Poem Boetius Libr. 5. Mâ—tr 5. I. Into what different moulds doth Gods wise hand Cast his wet clay and to their various â—orms Their divers postures fitts some sweep the sand Drawn out at length as tottering boats in storms They mount and â—all dragging their lazy trains They plow long â—urrowes on the dusty plains II. Some light as ayer mounted on liquid sky Spread to the gentle winds their featherd sails Swimming with plumed oâ—rs through Heavens fly Some shod with hoofs some frosted with sharp nails Through woods and forrests plains and mountains trace And set their prints upon th' earths scarr'd face III. Yet though their various shapes and gate betray How â—ar their natures differ each from other All meet in this All gaze upon the clay From which they spring and stâ—re upon their Mother Prest down with earthy Yoke their dullard sight Pores on dark shades they use not view the light IV. Man only rears aloâ—t his honour'd head His body stands and walks upright his eyes Transport his soul where it was highly bred To keep acquaintance with his neer Allies On earth his down-cast look he never places But when he stoops and losty head abases V. Iâ— then thou art not beast or earth if maâ— Thy body guides the soul thy eye the mind Thy flesh looks where it tends not wher't began Oh shall the Heaven-born soul forget his kind Shall heavenly minds mind earth while earthy eyes Eye Heaven soar up my soul transâ—end the skies Else while thy body lives thy spirit dies Books Printed for and Sold by Henry Mortlock at the sign of the White Hart in Westminster-Hall A Rational account of the grounds of Protestant Religion being a vindication of the Lord Arch-Bishop of Canterburys Relation of a conference c. from the pretended answer of T. C. Origines Sacrae or a Rational account of the grounds of Christian Faith as to the Truth and Divine Authority of the Scriptures and the Matters therein contained 4 0. Irenicum A weapon salve for the Churches wounds or the Divine right of Forms of Church government Examin'd and discussed 4 0. Six Sermâ—ns with a Discourse Annexed concerning the true Reason of the sufferings of Christ wherein Crellius his answer to Grotius is considered 8 0. large A Sermon preached before the King Ian. 30. all these by Edward Stilliâ—g fleet D. D. Knowledg and Practice or a plain discourse of the chief things necessary to be â—nown believed and practised in order to sâ—lvation by S. Câ—adoâ—k 4 0. The being and well being of a Christian in 3. Treatises The first setting forth the properties of the Righteous The 2. the Excellency of grace The 3. the nature and sweetness of fellowship with Christ by Edward Reyner late Minister at Lincoln published by his Son Iohn Reyner 8 0. The Triumph of Rome over Despised Protesâ—ants by Phil. Hall 8 0. The Morall Philosophy of the Sâ—oicks Translated out of French by Charles Cotton Esq. 8 0. A Word in Season or 3. great Duties of Christians in the worst of times viz. Abiding in Christ thirsting after his Ordinances and submission to his providences by I. C. D. D. To which is added by way of Appendix the Advice of some Ministers to their people for the Reviving of the power and practice of Godliness in their families 8 0. Propugnaculum Pietatis The Saints Ebenezer and Pillar of hope in God when they have none left in the creature or the Godly mans crutch or staff in times of sâ—dning disappointments sinking discouragements shaking desolations by F. E. 8 0. The voice of one crying in a wilderness or the whole business of a Christian both Antecedaneous to Concommitant of and Consequent upon a sore and heavy Visitation represented in several Sermons by S. S. a Servant of God in the Gospel of his Son 12 0. Immanuel or a Discovery of true Religion as it imports a living principle in the minds of men grounded upon Christs discourse with the Samaritaness John 4.14 being the Latter clause of the voice crying in a Wilderness or a Continuation of the Angelical Life by the same Author 12 0. Common Prayers in Welch fol. FINIS
II. The Portion or good of man lies not in 〈◊〉 fruition of any or all creatures THe learâ—ed Heathen and wise Philoâ—â—â—phers wonderfully toyl'd tired aâ—â— tormented their sharp Wits in cleaving 〈◊〉 that knotted Question concerning that End or Good of man in which his perfection or happiness consisted Neither should I less vex my self or you if I should but reckon up their numberless gross errours and jangling differences concerning that matter All their search was but as that of the Sodomites groping for the door in a night of blindness For as the Apostle what man knows the things of man save the spirit of man which dwells in him Much more the things of God knoweth no man but the Spirit of God or they to whom that Spirit revealeth them 1 Cor. 2.11 we can easily discern the works of men their end or intention in those works we cannot know till they some way declare it How then should any creature find out the End of that great Creatour in his special work Man if himself by his own Spirit in his word had not clearly revealed it For else who hath known the mind of the Lord or who hath been his Counseller Rom. 11.34 Therefore our gracious Lord hath plainly discovered unto us what is that End for which he made us and consequently what is our Good and Happiness And because he well knew how easily our dimm eyes are deluded with colourable shews and painted shadows hence he fully displayes unto us as well negatively what is not and yet we think is our blessedness as also positively what is though few believe it the true happiness of man First therefore in general he teacheth uâ— that the Creature is no part of our Portionâ— we are not noâ— can be blessed by enjoying earth no nor Heaven nor Heaven with earthâ— nor any created thing or all things in oâ— betwixt both we may have all these anâ— be miserable want them all and be blessedâ— This truth the Holy Ghost strongly proves aâ— frequently elsewhere so specially in thaâ— book of Ecclesiastes which that infinite Wisâ—dom by his wisest Secretary caused purposelâ— to be written of this Subject where first hâ— evidently and frequently teacheth us thaâ— all is vanity vanity of vanities and vexatioâ— of spirit Eccles. 1.2 and 12.8 and 2 11â— True it is that no creature is simply vain buâ— very good Gen. 1.31 conducing as well tâ— the general end Gods glory as to their paâ—â—ticular ends for which they were made aâ— the Sun to rule the day the Moon the nighâ— Gen. 1 16 c. But that which to some end and work is very good and useful is to anoâ—ther vain and frustrate The earth apt tâ—â— yield food altogether vain to give lightâ— Our All-wise Creatour assigned to every creaâ—ture his proper work and end but made noâ— any one nor all to bless but to serve manâ— Hence is it that as to their own ends they arâ— very profitable so for this namely to constitute mans blessedness they are wholely useless and uneffectual and therefore in that respect sheer vanity And when a man will wring and wrest the creatures to a wrong end and thinks to make up his blessedness in them it is but as wringing his nose which brings forth blood Prov. 30.33 they do but grieve his Spirit and fill it with vexation and anguish Thus while Solomon was rifling the creatures riches pleasures c. to find out the good of man he solemnly protesteth to all the World that in all his search he found nothing but vanity and vexation of spirit Eccl. 2.3 11. In which respect so vain are the creatures that he who enjoyes them at the full may not only be weary of them but even hate his life for the vanity and vexation he finds in them Eccles. 2.17 How then should that in the fulness of it make our life blessed which by emptiness and torment makes it bitter and loathsome which when we have in all abundance and superfluity yet our selves may be altogether vanity Psal. 39.5 and lighter than vanity Psal. 62.9 2. Secondly there is something in man which â—avours of Infiniteness something which cannot be satisfied or rest in any thing which is finite The eye is not satisfied with seeing nor the ear with hearing Eccles. 1.8 Cast into the heart of man Silver as dust heap up Gold into mountains yet He that loveth Silver is not satisfied with Silver nor he that loveth abundance with increase Eccl. 5.10 Advance an ambitious man to great honours set him in the Throne load his head with many Diadems fill both hands with Scepters let him drink down all the Kingdoms of the Earth he will still be as thirsty as that Macedonian Monarch Now every Nature longs for things of like nature with it self hence this Infiniteness in man cannot rest till it have sound out somewhat which suits with it self some infinite Good which may satiate the longing spirit But neither any one nor all Creatures can exhibit an infinite good even the most excellent and all in all their excellency conjoyned have their limits and stints of goodness Hence as the Taste in diversity of dishes runs through many but stayes only upon that which fully aggrates the Pallate so the spirit of man finding defects in every creature cannot settle nor rest upon any 3. Thirdly as we call not that body healthy which is one day in good temper but many dayes sick or that Steward wealthy who having a rich office for a year at the years end is turned out into perpetual beggary so cannot we esteem him blessed who enjoying some momentany comforts yet himself with them soon perisheth in an everlasting curse and misery Happiness if it last not is the more unhappy Now all the things of the world are transitory and perish with the using but the soul of man is an immortal substance And this spirit not only survives but re-assumes the body so that after the moment of this present life is vanished another ensues without end or change The spirit of a beast indeed goes downward but the spirit of a man upward Eccl. 3.21 It returns to God that gave it Eccl. 12.7 These things therefore which cannot hold way with us but leave us in the midst nay indeed in the first step of our journey how can they be our inheritance or make us blessed 4. Fourthly it is not possible a man should be happy in enjoying those things which the more he enjoyes the less he esteems for as excellently that most learned Father He cannot be called blessed who hath not what he loves whatsoever it be or he who hath what he loves if it be evil which he hath or who loves not what he hath be it never so good August De morib eccl l. 1. c. 2. And who is so ignorant but knoweth that thus it is with the heart of man and all creatures Before we enjoy them how dearly how highly do we prize them what
Heavenly callings This I take it is apparent Exod. 20.10 where not only a cessation from our earthly vocations is required but the sanctification or keeping that day holy is enjoined 2. A Sabbath instantly after the Creation was instituted blessed and sanctified by God himself and therefore as far as I can discern was born with the world hath lived with it to this present and shall never dye but be changed into that eternal Sabbath yea even our heavenly Father himself thus far kept a Sabbath that he rested that day from all his works which he made Gen. 2.2 and propounds his practice as a kind of precept to his Children Exod. 20.11 3. By vertue of the Decalogue and that fourth commandment in it a Sabbath is of moral obligation to the Iews and bound them to a necessary and religious observation of it 4. A moral equity of the 4 Commandment is generally by all confessed obliging all men to a sufficient and convenient time for Gods Worship Now that a Seventh-dayes Sabbath was in the Iewish Church this sufficient and convenient time I conceive will not be denyed neither can any I think yield any good reason why a seventh day should be the equity of the Sabbath a time sufficient and convenient then and now inconvenient 5. We no where find this statute of a seventh dayes Sabbath abrogated by the Law-giver who then can repeal it but only translated to the first day of the week which that it is done is apparent but whether done by Christ himself in person or which is equivalent by his Spirit in the Apostles appears not And therefore that Appellation of the Lords day used by the Spirit Apocal. 1.10 is the fittest title which Christians can give it But of all other seasons the most special and happy is that when God draws neer and even offers himself to be found Isa. 55.6 when by his voice in his word he calls Awake thou thaâ— sleepest arise from the dead and Christ shall give thee light Ephes. 5.14 when he maketh us that gracious proffer Turn ye at my reproof behold I will poure out my Spirit unto you Prov. 1.23 when as that Angel deals with Peter Act. 12. he smites sleep out of our eyes shakes us out of our drowsiness and by corrections offers himself as a Father unto us Heb. 12.7 and so by his quickning Spirit moves and stirs our secure and sluggish spirits As when the waters in that pool were troubled healing followed Ioh. 5.4 so when the Messengers of God have by his word stirred and troubled us if then we instantly step in and take hold of his grace health and salvation will certainly follow But take great heed of delayes see Psal. 119.60 If it be inhumanity to say unto a neighbour it is most impious to say unto God Go and come again to morrow Prov. 3.28 Saints seek early Isa. 26.9 and then the promises meet them They that seek me early shall find me Prov. 8.17 Object But some may seek early and not find Prov. 1.28 Answ. There is Gods day and our day The Lord himself riseth early and calls Jer. 7.25 Then if we stirr up our selves to seek we shall find him Psal. 63.1 5. but if we let pass his day and seek in our day our early will prove too late When he slew them they sought him and enquired early after God Psal. 78.34 But then he had sworn in his wrath that they should not enter into his rest Psal. 95.11 They lived long after but never entred 3. Lastly how or after what manner must we seek 1. As famisht persons with hunger and thirst Ho every one that thirsteth Come to the waters and Isa. 55.1 2. Thus we are constantly invited Let him that is athirst come Rev. 22.17 Thus accepted I will give to him that is athirst of the fountain of the water of life freely Rev. 21.6 Now hunger and thirst are those natural and ordinate affections of the body rising from a sense and grief of want whereby it vehemently and constantly desires the food wherewith it is nourished and grows But as there is an inappetence so is there also an inordinate desire of meats and drinks rising from distemper a disease not hunger but the hungry evil not thirst but dropsie-thirst coveting excess devouring rather than eating and then vomiting but never satisfied Thus is it with our spirits The true â—unger therefore includes 1. Emptiness 2. Longing 3. A constancy that is an ordinate and seasonable return of this desire rising not from distemper but emptiness and such an emptiness as proceeds from the right use of this food well digested into the inward man for growth Some are full gorged with lusts and so loath this honey comb Prov. 27.7 some very empty but not at all hungry as those that are dead or deadly sick Those Laodiceans were poor empty naked but not hungry as dreaming that they were rich and wanted nothing Rev. 3.17 Some are full of longing but nothing empâ—y as that Ruler Mark 10.17 22. who had he been as empty of temporal living as he was greedy of eternal life would have willingly accepted that easie condition to have bartered earthly for heavenly treasures When all these meet together in the heart and make it hungry they fail not to satisfie and make us blessed Matth. 5.6 But when they are severed and single they prevail nothing Secondly We must seek with the whole heart not divided nor double so if we seek we shall surely find him Deut. 4.29 And blessedness with and in him Psal. 119.2 But a divided heart is ever faulty Hos. 10.2 and a double heart wavering betwixt God and Mammon Christ and Lust obtains nothing Iam. 1.7 8. Thirdly With a Washed heart purged from the love and dominion of sin For as all Sacrifices and even our prayers are â—oathsome when they are presented with â—nclean hearts Prov. 21.27 so when we are washed the most deep-died sins cannot hinder our acceptance Isa. 1.16 17 18. If we regard wickedness in our hearts the Lord will not hear us Psal. 66.18 but if we forsake our sin we shall find mercy Prov. 28.13 Fourthly when we have thus sought we must wait upon God The Lord is good to theâ— that wait for him to the soul that seeketh Lam. 3.25 The experience of Saints will ratifiâ— this truth I waited patiently for the Lordâ— and he enclined unto me and heard my cry Psal. 40.1 Our blessed God hath long waited upon us to be gracious unto us and to shew us mercy and blessed are they that wait upon him to receive mercy Isaâ— 30.18 If then you seek your portion aright if you seek God in Christ Christ in his Wordâ— if you seek him in due time his time hiâ— day when he offers himself and stirrs your hearts if you delay not but when God riseth early to call you you wake early to meet him if you seek with an hungry intire washed heart patiently waiting upoâ— the posts of
take up his Cross and follow him cannot be but very grievous and painful But Love is stronger than death Cant. 8.6 and hath power to sweeten all pain to overcome and triumph over all trouble and grievance The only reason why this way of Crosses is so tedious is because there is none or too little love to sweaten it Why can Saints rejoice in tribulation but because the love of God is shed abroad in their hearts Rom. 5.3 5. For if a little Sugar can sweeten the most bitter things which are decocted in it how much more shall that infinitely sweet love of God with great pleasure relish the most distastful usages of the world when they are digested in it How else did the Apostles rejoyce to suffer shame Act. 5.41 How did Paul take pleasure in reproaches necessities in persecutions distresses for Christs sake 2 Cor. 12.10 And yet what are these things which seem so intolerable to us Certainly had they not more frightfulness in our fancy than in their own nature they could not possibly appear so fearful Take out the worst of them and view them with a quiet and setled judgement and how will we laugh at our vain terrours Scorn derision and contempt of the world how strongly do they work on mens fancies or rather mens fancies on them Who knows not that story of Socrates who when he was contumeliously abused and kicked by a Ruffian and his friends in great anger and disdain asked him why he repayed not the injury soberly demanded what revenge they would prescribe him some counselled to serve a Writ upon him some to return the like and to kick him again He pointing to aâ— Asse not remote from him answered If that Asse had kicked me should I have sued him or vied kicks with him Even moral vertue could lift up this Heathen to such an height of Wisdome that looking down upon the bestiality of such persons he even scorned that the scorn and contempt of a creature so much inferiour should reach so high as to dethrone his reason and cast it down into a bruitish passion How much higher doth Christian wisdom mount up the heavenly spirit and enable it with contempt and pitty to look down upon scorn and scorners despising their insolencies and pittying their seduced and miserable persons as no way able to reach up to that peace which it hath received in Christ and to unsettle the quiet of a soul whose conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is already in Heavenâ— In a word all these injuries are but so many gemms in our crown God weighing out to us for these momentary sufferings an excelling excellent eternal weight of glory 2 Cor. 4.17 May death and the grave the uttermost extent of worldly spite though it look grimm upon a carnal eye yet a spiritual can behold it as a dore of peace as rest in a bed Isa. 57.2 where we sleep in the bosome of Christ 1 Thes. 4.14 as upon an estate much better than life Philip. 1.23 Death to a Chriâ—tian is his his servant 1 Cor. 3.22 as Haman to Mordecai It may set up a gallowes â—egg us to execution but by the power and â—avour of the King of Kings is suffered nay â—ommanded to take us indeed but to divest â—s of our sackcloth our morning flesh Iob â—4 22 to cloath us with the Kings robe his â—â—ining righteousnes to mount us on his carâ—iages who rides on the Cherubims to crown â—s with the royal diadem and so to bring us â—â—to the eternal presence of the King of glory â—he truth is all that Christ asketh of us this â—ay is self denyal that emptying our selves â—f our selves and of all creatures that we â—ay be filled with him even with the fulness 〈◊〉 God oh what in this is to be feared if â—e fear not the height of our blessedness 3. The third dutie with he requires is â—â—at we should be intirely his and keep us â—â—ly unto him And this is nothing else but not to dishonour our selves by debasing our souls which he hath so ennobled to prostitute them to vile lusts and ignoble creatures to use all other things as servants and to enjoy him as our Lord. If a great Prince should set his heart upon some poor Country mayden crown her his Queen give her his subjects some to serve her in her chamber some in the kitchin and skullerie some in higher some in meaner offices what an abject baseness were it in her to take off her heart from such a Spouse and to set it upon some groom of her stable or one of the black-guard Certainly the heart which once hath tasted the kisses of the Lord Iesus is not only ravished with them but looks upon all creatures which are but our servants as dung see Cant. 1.2 Philip. 3.8 and knows well how infinitely it should be debauched by changing his least favour foâ— the highest love of the highest creatures 4. The last is obedience and service This also seems an hard condition to those who never knew what it was Libertie is very sweet How then should this be bitter whicâ— is the only libertie Gal. 5.1 the glorious libertie of the Sons of God Rom. 8.21 For 1. It is an easy nay an easing Yoke it takeâ— off all hateful Yokes and heavy burthens Isaâ— 9.4 10.27 It gives rest Matth. 11.29 Nothing commanded in this service but what the heart chuses loves freely does and delights in doing Psal. 119.45 97. 40.8 nothing but what we prefer before meat and drink Iob 23.12 But service is a great abasement Some service is more honourable than some command This obedience and service renders us Kings Exo. 19.5 6. All this service may be comprized in one word Reign Reign over thy lusts which fight against thy soul by subduing them reign over thy affections and actions by governing them in that royal law Iam. 2.8 In a word all his service is but â—oliness and holiness his likeness and our blessedness nothing but a double Heaven an Heaven within by Heavenly mindednes and â—n Heaven without by an Heavenly converâ—ation an Heaven on Earth by grace walkâ—ng with God and the Heaven of Heavens â—ereafter in glory reigning with God for â—ver Such our match such our conditions our â—oke is holiness and that the glory of God â—e is glorious in holiness Exo. 15.11 our â—oke fellow the most holy God the Prince of glory â—hus then plead with your own spirits and â—onfute the lying sophistry of deceitful flesh I. A grievous heavy Yoke bonds burthens cords Ungrateful Israel his happy reign Heaps plentie peacâ— mirth saâ—ety honour hords Lades you with gold is this your load your Lords Turns to your slaves are these the bonds yea playn Tunes groanes to songs is this your Yoke and chain Was wisest Solomon a Tyrant peace Uâ—grateful Israel thy â—alse grumbling cease Thy wealth his grievous bond his heavy Yoke thy peace II. Lord Solomon was but thy shadow he A peaceful Prince
and thou the Prince of peace The world is Israâ—ls type who blinded see Freedom in bonds and bonds in libertie Thee they proclaym an hard man hard to pleaseâ— Thy easy easing Yoke lades with disease But murthering Satan lust the soul oppressing The cheating world by pleasing most distressing These are their gentle Lords their cursed Yokes â—heiâ— blessingâ— III. Poor souls have you no eyes your eyes no light These old eyes nothing seeâ— see nothing true Get Perspectives oh help your feeble â—ight Blind eyes make night as day and day as night Turn to the light and your old eyes renew Shake off hells spectacles and better vieu Your Lords and service had you light and eyes How could you hate the truth and love these lies Despise what you admire admire what you despise IV. Their Kings are servants but his servants Kings Their rest an Iron Yoke his Yoke your rest His wounds are salves their salves are wounding stings His death brings life their liâ—e death surely brings Their â—east a pining â—ast his â—ast a feast His servants blest when curst theirs curst when bleâ—â— Poor souls be wise but if ye fools disdein To serve this Lord in rest serve those in payn Serve them in Hell who scorn with him in Heaven to reign CAP. XVI What kind of service it is which his Spouse gives unto Christ. THe hand is the bodies Steward and Faith the souls hand Both have a double office either to take in or give out to receive or distribute what God offers faith takes and gives what he demands There is a bargain driven betwixt God and man when God himself and his Kingdom is assured upon man and man and all his is passed and made over to God by way of exchange or sale Our Lord hath not only laid down a price for us even himself Tit. 3.14 and bought us as we say out and out 1 Cor. 6.20 but hath also set a price upon himself and we must come up to his full price or never have him We must buy that milk hony and feast of fat things the sure mercies of David Isa. 55.1 c. That gold tried by the fire whereby we are made rich that white raiment that eyâ— salve the riches of the Gentils the robe of righteousness the light of the world the Lord Iesus must be bought Rom. 3.18 We must buy the truth Prov. 23.23 The treasure in the field is bought and that Merchant sells all that he hath to buy the goodly pearl Matth. 13.44 46. Hence there is a mutual vouching The Lord openly voucheth us for his people and we vouch him for our Lord Deut. 26.17 18. And to make the bargain sure and infallible large and precious Earnest is given even that blessed and Holy Spirit 2 Cor. 1.22 Eph. 1.14 which binds both seller and buyer to stand to the bargain But what is the price at which God rates himself to us 1. He challengeth the soul. All souls are his Ezek. 18.4 he must have the heart Prov. 23.26 all the soul all the heart all the might Deut. 6.5 The whole body must be presented to him as a living sacrifice Rom. 12.1 He hath payd for all and so now we are no more our own 1 Cor. 6.19 20. If he call for health wealth life all must be given him Luk. 14.26 else we as that Ruler Mar. 10 goe away empty sad and hopeless But this seems to imply a contradiction for to sell for a price and to give freely are contraries Now Christ is given us Ioh. 3.16 eternal life is the gift of grace Rom. 6.23 Salvation is by gift and grace Eph. 2.8 We are freely loved Hos. 14.4 freely justified Rom. 3.23 Certain is it and cannot be denied that never any thing was more freely or bountifully given We were poor Rev. 3.17 able to give nothing unable to pay due debts and our debts infinite Math. 18.24 25. The Lord Iesus our Surety hath purchased this whole possession for us and us for God but he also most freely given us and all things with him Rom. 8.32 Nay even that which hereafter God demands of us of which only here we speak our trust in him love to him fear of him working for him all these his most free gifts He works all in us and for us Isa. 26.12 Will and deed Phil. 2.13 That therefore which we give him is his own and we cannot but confess with that holy Prophet All things come of thee and of thine own have we given thee 1 Chro. 29.14 Indeed he commands us to buy yet asks he neither mony nor mony-worth Isa. 55.1 Our righteousness bringeth him neither profit nor pleasure Iob 22.2 3. and 35.7 No good we can do reacheth to him Psal. 16.2 when we give our selves what give we but vanitie Psal. 39.5 and nothing 2 Cor. 12.11 The truth is God receives no benefit from us neither are they if we speak properly gifts to him from us but rather from him to us not only because we first receive what after we give but specially because it is a great grace and next to himself the greatest gift he can bestow on us that he will receive us or any thing from us It is our infinite blessedness and his infinite goodness that he is ours and how much less is it certainly next to that that we are his Cant. 2.16 He calls for our bodies and spirits and are they out filthy polluted abominable how unworthy of him But he calls for them to wash and cleanse them from all filthiness Ezek. 36.26 they are dead in sins he would have them to quicken them to put his Spirit into them Ezek. 36.27 they are old corrupt in lusts Eph. 4.22 he would have them to renew them Ezek. 36.26 where can they be safe but under his wings and how secure under his protection How miserable and wretched when banished from his sight but in his house how infinitely blessed Psal. 65.4 How empty in his absence but in his presence is fulness of joy and everlasting pleasures Psal. 16.11 And yet God calls it buying as well because he is pleased not only to demand it but accept it as our reasonable service and testimonie of our thankfulness As great persons lease out to some special servant or favorite a fair land for the annual payment of a pepper-corn so deals our most gracious God with us gives us Heaven and Earth and himself the Lord of both because we have found favour in his eyes and desires no other rent but our poor selves and service whose only riches it is to be his inheritance and servants Thus the same hand of faith receives from our Lord himself and his grace and gives to him our selves and service takes from him what he graciously offers and works for him by love what he justly commands Now our work and service to our Lord is by himself sometime contracted into one head or body sometime parted into three members That which in one word comprizes
Isa. 6.3 Herein then consists the eminency of holiness above all other qualities in man that he is not only by it and by it only like unto God but like him in that in which God is most excellent even in his glory The Heathens themselves could discern a ravishing beautie in virtue if men had but eyes to behold it but oh if God open to us an eye to discern these heavenly features of the divine nature and the bright beams of his holiness â—he very Sun will seem but durt to it and all the excellencies of all creatures meer dross and tinsoyl Certainly the comely proportions of a perishing body an earthly flower decked with the ornaments of some pleasing colours are able to ravish a fleshly eye and winn unto it a carnal heart But were the mind cleered to behold a spirit man or Angel shining in the divine beautie of Gods own Image how would that sight attract the soul and strike it with amazement and wonder of that glorious luster 3. Thirdly as there is nothing in man or Angel so excellent so nothing so necessary as holiness For 1. This only gives us preeminency above other creatures Consider it well and you shall easily find that every creature will justly challeng precedence and outgo man without holiness There is no qualitie in us this only excepted but other creatures in it farr surpass us If we boast of longer time and durance than some other the very stones in this outgo us If we plead but with age we have life even plants and trees outlive us If we say we have sense also how many beasts c. in hearing seeing smelling c. go farr beyond us Some perhaps will object we have understanding and discourse of reason of which these are incapable but in this alas the worst of all creatures the Divels claym a large superioritie and wonderfully exceed us Know it certainly without holiness you are inferiour to every creature even the most abject and miserable 2. All the blessings of God and all his actions for our blessedness have this mayn end to make us holy We are elected by God in Christ that we should be holy Eph. 1.4 redeemed by Christ that we should serve him in holiness Luk. 1.74 75. called by the Spirit not to uncleanness but holiness 1 Thes. 4.7 Therefore hath God begotten us to himself by the word of truth that we should be as the first fruits of his creatures Jam. 1.18 that is sanctified and separated to his holy service And as children cannot be but of the same kind and naâ—ure with their Parents else are they monsters so must we as obedient children be holy as he is holy 1 Pet. 1.14 15 16. Therefore hath the Lord Iesus espoused us and given himself for us that he might wash and Sanctifie us Eph. 5.26 Therefore the holy Ghost dwells in us as his Temples that we should â—e holy 1 Cor. 3.16 17. To the same end are all Gods ordinances given us the word Prayer Sacraments even to Sanctifie us Joh. 17.17 Be assured you can never have right to God â—s a Father to Christ as a Saviour to the blesâ—ed Spirit as your Comforter without holiness All these actions of God for our good are â—rustrate to us all his Ordinances unfruitful â—â—us without holiness what soever Title or â—steem we have with men in the world yet â—ith Christ and Christians without holiness â—e are meer Infidels and very ecchoes of â—hristians 3. There is no hope nor possibilitie of glory and that beatifical vision of God without holiness Without holiness no man shall see God Heb. 12.14 nay no man without it can possibly behold him An inferiour cannot possibly reach to a nature transcendent nor we without participation of this Godly nature see him as God there is no hope of this highest beatitude unless we are thus qualified 4. Lastly whatsoever we seem to men our selves or others what better are we indeed than those cursed and damned spirits without it me thinks rather worse A wicked Angel is a sinful filthy spirit but a wicked man is both a sinful spirit and sinful flesh filthy in both The truth is and upon serious consideration we cannot deny it an unholy man is nothing else but an incarnate fâ—end a Divel in flesh Ioh. 6.70 Now though even nature it self will in general strongly incite the heart to seek with all diligence such things as are for use most necessary and mosâ— excellent for our advancement yet for thiâ— particular of holiness even when our beâ—â— Judgment upon sound deliberation hath subâ—scribed to these manifest truths and we havâ— seen and acknowledged the necessitie anâ— eminencie of this divine puritie yet thâ—â— craâ—ty Enemie by the assistance of those twâ— his special helpers namely our own wickedness within us and the world without us will eaâ—ily either disswade us for ever enterprizing such a quest or at least cool and dishearten us in the pursuit of it Whensoever Gods blessed Spirit hath opened you an eye to behold with delight the beauties of holiness and drawing your heart to cleave unto it in love hath set your face resolutely to a constant following it Satan will not fail to hinder by sending in some worldly person yet under the pretence of a friend and welwisher who shall counsel you not to be too forward and shall tell you none are more despised than these hot zealous fellows that they are the table talk and scorn of great ones that such and such wise and learned men who hope to come to Heaven with the first laugh at this preciseness and take to themselves much more â—ibertie that it is good to use moderation and so under the pretence of temper if â—ou take not good heed they will bring you â—o that abominable distemper of a luke-warm Christian of whom Christ is sick and vowes â—o vomit them out of his mouth Rev. 3.16 â—ay he will get your own heart to speak for â—im and that will plead hard and tell you Oh! this strictness this Yoke of holiness is a â—ur sad melancholy life no comfort no joy no solace in it and you are in your Spring what will you blast all these fair blossoms of youth with such an austere and sullen course Nay take your time while you may use your youth and pleasures while the season and April of your age invites you But take great heed and stop your ears against these Sirens bind your selves to that word of God which will hold you fast and keep you safe from these strong inchantments Open your ears to that best Counseler the Lord Iesus who will tell you that in the best of your service you are unprofitable Luk. 17.10 If you could run but we hardly creep yea could ye add wings to your feet to fly toward Heaven yet could ye never be forward enough when the Goal is Heaven and God himself and his glory the Crown the swiftest foot is too slow to run and
whom only God accepteth Heb. 7.26 28. That blessed Spirit who baptizeth with fire will not only inflame your hearts but kindle also your lips with all fervencie of prayer Prayer is a special sacrifice and sacrifices must burn upon the Altar Prayer is our Incense Psal. 141.2 which till it burneth in the fiery censer yields no odour or sweetness That holy Spirit will quicken you to frequent and continual prayer and doth not only whisper in your ear but draw out your heart to pray always with all manner of prayer Eph. 6.18 to pray without ceasing 1 Thes. 5.17 to continue in prayer and watch in the same Col. 4.2 not to slip any occasion but to improve all opportunities which God offers us in petition thanksgiving intercession deprecation supplication No marvel if the Ancients called it the key of Heaven for it opens all to us It opens the womb Gen. 20.17 18. It opens the prison Act. 12. It opens Heaven when it is bar'd with brass Iam. 5.18 It opens Gods ears when he hath even shut them against us 2 Chro. 7.13 14 15. The Doctours call it the scourge of the Divel It drives away his tentations Matth. 26.41 Nothing in the world so prevalent For it sets even God himself on work in whose hands are all creatures and with whom nothing is impossible Gird up therefore the loyns of your minds and whet your voyces to peirce through the Heavens And oh that I could be the means to put that perpetual motion of praying and crying into your hearts Look about you and you shall see abundant matter of crying of loud crying would we advisedly behold what we see there is hardly one object of our eyes which would not skrue up our voyces a note higher and set us a roaring Look upon the dark places of the earth and they are full of the habitations of crueltie Psal. 74.20 And should not this raise up a crie Remember Lord the enemie hath reproched and foolish people have blasphemed thy name oh deliver not the soul of thy Turtle dove unto the multitude of the wicked oh let not the oppressed return ashamed Psal. 74.18 19 21. when you look into the place of judgment and wickedness is there and to the place of righteousness and inquitie is there Eccl. 3.16 will not so crying a sin force a loud crie from your hearts when you consider all the oppressions under the Sun and behold the tears of the oppressed and they had no comâ—orter and on the side of the Oppressours was power but on their side no comâ—orter Eccl. 4.1 how can you forbear to weep with those that weep when you hear the grones of widowes the sighs of the fatherless the lamentations of the hungry naked distressed can you chuse but bear a part in this doleful musick when you look on the pride wherein the land is disguised in monstrous attires the prodigious excess in riotings the general lightness and impudence of all behaviour when you hear the vollies of blasphemous tongues thundering against Heaven the stench of drunkenness infecting the ayer with plagues poxes c. the ignorance superstition idolatrie profaneness Atheism in the world the hellish contempt of God and all his Ordinances In a word a deluge of corruption overwhelming all degrees sexes ages and the wrath of God flaming in revenge against such execrable provocations where can you find hearts large enough to hold or throats wide enough to utter cries and ejulations to Heaven But had you no eyes to look abroad yet look within and you shall find more matter of crying than possibilitie of expressing See there what ignorance unbelief deadness vanitie securitie pride hypocrisie obstinacie backsliding self-love self-seeking inordinate passion what a world what an hell of wickedness couches it self in a desperately wicked heart it will stretch out your throats and force you to a loud crie and bitter Oh wretched man that I am who shall deliver me from the body of this death Certainly if you have any spirit in you it will fill your hearts with a fountain and your eyes with rivers of tears Were you heathens it would drive you to send out the proclamation of Nineve into every part of body and soul Let man and beast reason and sense flesh and spirit cry mightily unto God Jon. 3.8 Let us whet these things upon our hard hearts to sharpen our dull prayers that they may pierce the Heavens and prevent the birth of that decree which if it once bring forth will prevent all prevention Pour out day and night some such petition when you have prepared your hearts by some such like meditation Oh my drowsie soul canst thou ly down with Ionah and sleep in such a Tempest Seest thou not these waves of wickedness which mount up against Heaven and sink down again into bottomless depths and is not thy spirit melted because of trouble The floods have lifted up the floods of the ungodly have lifted up their voice and canst thou be silent See how that little Bark fraught with Christ and his Spouse is filled with water nay with blood see what a storm is come down into the lake and how the waves dash into the ship whilst thy Lord and Saviour â—s asleep in the stern upon a pillow and wilt thou not with loud cries awake him See what a troubled sea is in thine own heart foming out mire and dirt and canst thou rest Are not the waters come into thy soul Sinkst thou not in the deeps where is no standing Is not the belly of hell ready to swallow thee and canst thou cease crying Heark how sin cries and wilt thou be silent heark how the Saints cry and canst thou hold thy peace If thou hast no words in thy tongue hast thou no grones no sighs in thy heart Oh my soul is thy Lord so ready to hear and art thou so slow to speak Shall his ear stand so wide open to thee and thy mouth and heart so fast shut to him Do not his commands draw thee thy necessities drive thee do not his mercies invite his promises assure thee thy povertie enforce thee Art thou a child and canst not speak He hath provided thee two Almighty Intercessours one his Son to plead for thee the other his Spirit to plead in thee How should the weakest arm faint which hath such supporters such an Hur and such an Aaron to under-prop them Oh thou my gracious Saviour who in the days of thy flesh offeredst up prayers and supplications with strong cries accent my flat heart and voice with thy sharp cryings Thou who helpest the infirmities of our utterance teach my heart to grone beyond all power of utterance And Thou who knowest the mind of the spirit and art ever well pleased in thy beloved hearken graciously to the stammerings of my Infant spirit and accept them in him in whom thou art ever well pleased 4. Lastly for vowes I can give you no better direction than his Spirit to whom