fruits thereof And these judgements God oftentimes inflicts upon those that contemne his Ordinances and often â—imes causeth a people to know the worth of them by the want of them Aggrav 2. God will not suffer his Spirit to woâ—ke in the Ordinances Or secondly if God continue his Ordinances and a people still resist the strivings of his Spirit this is another aggravation that the Lord wil not suffer his Spirit to work in the Ordinances What 's the Word without the Spirit but a dead letter The Word is the seed it is the Spirit that quickens it Now when God denieth his Spirit in an Ordinance and people hear onely a bare sound which goeth in at one ear and out of another and reap no profit and are never a whit wrought upon by an Ordinance this is a lamentable condition Enthusiasts cry up the Spirit and cry down the Word Formalists cry up the Word they keep their Church well that 's their own phrase but they regard not the workings of the Spirit This is Argumentum à bene conjunctis ad male divisa We have no warrant to leave the bright shining light of the Word and to follow a wild rambling light of our own The Spirit works by the Word and tyes us to the rule New devised lights may Levit. 10. 2 meet with the same judgement as Nadab and Abihu met withall for offering strange fire unto the Lord. Neither may we as Formalists doe rest in our comming to and hearing of Ordinances we must examine the working of Gods Spirit upon our soules When God gives quickning Ordinances let us pray for the energetical effectual working of Gods Spirit Deadnesse of Spirit saith Mr. Greenham is the grave of spiritual graces Between a lazy and a fervent performer of duties you may see the difference Greenham 2 Kings 4. 31 32 33 34. Gehazi went on in a carelesse formall manner and layd his staffe upon the child but there was neither voice nor hearing But when Elisha put his eyes upon the childs eyes and his mouth on the childs mouth the flesh of the child waxed warm O beware of slighting or resisâ—ing the â—pirit in an Ordinance lest in judgement God may give thee a bare Ordinance or resting contented with a bare outside formall service without any lively workings of the Spirit upon thine heart and that will be but as a carkasse when the soul is gone When people drive away Gods Spirit and will not regard its strivings Aggrav 3. God gives over those that resist his Spirit unto a spirit of delusion then God gives them over in judgement to a spirit of delusion 2 Thes 2. 11. For this cause God shall send them strong delusions that they shall believe a lye VVhen Ministery the Lords-day and other Sabbath-Ordinances are trampled under feet when the plain infallible rule of the Scriptures is laid aside when some flatter themselves with high swelling conceits of their own gifts upon pretence of a Light within them Dreams and Revelations then God in judgement gives them over to a spirit of delusion The Devil works upon their fancies and puffs them up with pride and their pride swels them and bursts them Beware of Pride and above all Pride of spiritual Pride Beware of itching eares after novel Doctrines Upon pretence of new truths many suck in antiquated long since exploâ—ed â—rrours And if it be an errour though I take it not so yet account it an errour of love I advise especially young beginners to beware of Scepticism high-slown curiosities in the study of divinity It 's a ground of experience Scepticism Rom. 14. 1. Quod si observassent Scholastici non totâ— spinosas salebrosas ne dicaÌ„ impiâ—s sacrilegas quaestiones in eornÌ„ libris habere mus P. Mart. Aggrav 4. God gives those over to a hard heart who resist the motions of the Spirit frequently produceth Heresie â—ereâ—e terminatesin Atheisme and my counsel is grounded upon the known rule Him that is weak in the faith receive you but not in doubtfull disputatâ—ons Would Schoolmen saith Pet. Martyr had observed this Scripture Study Fundamentals get a Body of Divinity in your heads and hearts before you venture upon Polemicals Be well provided and furnished with weapons from the Principles of Divinity before you grapple with gain-sayers A fourth and last aggravation I shall mention is this when Gods Spirit hath stroven long knockt and waited and is abused and resisted then God gives over such persons to an hard heart and a reprobate mind And an hard heart and a reprobate mind is an hell upon earth Isa 6. 9 10. Go and tell this people Hear ye indeed but understand not and see ye indeed but perceive not Make the heart of this people fat and make their ears heavy and shut their eyes lest they see with their eyes and hear with their ears and understand with their hearts and convert and be healed It 's cited by all the four Evangelists and in the Acts of the Apostles and the Epistle to the Romans by such frequent repetition of the self-same thing aggravating the greatnesse of the judgement It 's accounted the grand curse of the Gospel Joh. 9. 39. For judgement am I come into this John 9. 39. world that they which see not might see and that they which see might be made blind When men have been a long time under the sound of the Gospel and the Spirit hath moved and woed beseeching us to amend our lives and walk in an holy obedience and conformity to the will of God and yet we stand out and bid defiance to the Spirit of Grace then it is just for God to say hard heart seize upon such a one reprobate sense take hold of another let them be Sermon-proof and Judgement-proof let them remain insensible let their consciences be cauterized O whaâ— a fearfull judgement is this as the Apostle mentions But after thy hardnesse Roâ— 2. 5. and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God May these aggravations make deep impressions upon all our spirits and make us fear and tremble any more to withstand the sweet motions and whispers of the Spirit of God A second use is for Exhortation I entreat beseech exhort conjure Vse 2. For Exhortation you by all the motions of the Spirit by all the tenders of mercies patience and long-suffering of God that you would take heed of quenching resisting sadding the holy Spirit of God but cherish embrace make much of all the strivings of the Spirit of God with your soules To day the Spirit calls hear his voice to day the Spirit woes and would make a contract with your soules O now accept of him to day the Spirit invites lay aside all excuses and come It 's the Embassie that Gods Ministers are sent upon Now then we are Ambassadors for Christ as though
lives and keep strict Luk. 16. 2. sentinell over both That saying give an account of thy stewardship should be still ringing in the ears of Ministers Governours and Tutors We shall one day be called to an account let 's labour to be faithfull Stewards that so we may give up our account with joy and not sorrow It 's a known story that the young man committed by Euseb Hist the Apostle to the Elders care was dissolute and a companion of Theives and is there termed a dead man i. e. dead to God and goodness O let it not be our default our negligence that any under our charge are dead souls As the Captain beseeched that his life and the life of his fifty might be pretious in the Prophets eyes 2 Kings 1. 13 Whe her we have more or fewer let their souls be pretious and let us put forth our selves in all our places and capacityes to give one another a lift toward heaven A day of judgment is coming let that be a Frontlet before our eyes upon this consideration let Christians doe brotherly offices and manifest their love to the souls of their brethren Hereupon we are exhorted to avoid rash judgment Rom. 14. 10. 1 Cor. 4. 5. There 's wisdome understanding consideration all joyned together Deut. 32. 22. It s a patheticall speech and he 's a wiseman in the esteem of the Holy Ghost who considers his of latter end We should all of us fix this meditation upon our hearts entertain serious thoughts what will become of our our precious souls to all Eternity Will not a day of Judgement come May not thou or I be summon'd forthwith at that impartial Tribunal This being so What manner of persons ought we to be in all holy conversation and godliness In the second place to confirm the Point by evidence of Reason why the consideration of the Day of Judgement should engage us unto holiness 1. Because onely holy persons shall be able to stand in Judgement Reas 1. Because only holy persons shall stand in Judgement When the wicked the Goats that stand on the left hand and shall wish that the Hills might â—all on them and that the mountains might cover them from the face of the Lamb Then shall the godly lift up their heads and behold Christ who is their Judge their Redeemer This comforted Job on the Dung-hill Rev. 20. 6. Job 19. 25. Matth. 5. 8. Heb. 12. 14. I Know that my Redeemer liveth They that are holy here shall be happy to all eternity They onely shall be partakers of the blessed Visâ—on Now it s much controverted whether the Saints shall have their sins mentioned at all at the day of Judgement some conceive that their sins shall be brought in onely as a cancell'd â—ond others are of opinion that they shall be mentioned that Gods mercy may the more be glorified in the greatness of the Pardon And others say they shall not be mentioned at all because in several Scriptures the Lord saith He will remember their sins no more and that he will câ—st all our sins into the depth of the Sea and that he casteth Isa 43. 25. Mich. 7. 19. Isa 38. 17. our sins behinde his back without all controversie that shall be done that conduceth most to â—ods glory and their happiness There 's no condemnation to the Saints the day of Judgement will be a day of refreshing to them an addition to their happiness soul and body being re-united and made companions in bliss unto all â—ternity Seeing then holy persons shall be able to look the Judge in the face since they onely shall stand in judgement the consideration of this great day should sink deep into our hearts and make deep impression upon our spirits exciting alluring and prevailing with us to a sanctified life and conversation 2. â—ecause the time of this life is the onely Season appointed 2 Reas This is the present time by God to labor after holyness The Exhortation runs in the present â—ense 1 Pet. 1. 15. 1 John 3. 3. Q. 3. But can we be perfectly holy A. We must have perfection of parts i. e. Sincerity In Heaven there will be perfection of degrees we must have truth of holyness we must begin here and strive after more In Heaven we shall attain the complement thereof we may not content our selves with what we have attained unto but we must labor after perfection pressing forward toward the mark for the price of the high calling that is in Jesus Christ as Id qui faciunt fructum colligent satione sua dignum coacervabunt enim quod male dispereat Calv in loc Gal. 6. 8. the Apostle did Phil. 3. 14. Now then consider the time of this life is the Seed-time the Harvest is reserved in Heaven As you sow so you shall reap If you sow to the flesh you shall of the flesh reap corruption if you sow to the spirit you shall of the spirit reap life everlasting Therefore in your most serious thoughts consider that you deal for life and immortallity your negotiations are for the great things of Eternity In this World in this present time of life you must labor to be holy Purgatory is a Blasphemous Popish dream No purgation left for another World No Prayer no Sermon will work upon thee after this life Here then holyness is wrought lay these things to heart 3. Because Judgement returns us just as death leaves us As the 3. Reas Because judgment returns us as death lest us Tree falls so it lies and as death leaves us so judgement will finde us He that is filthy let him be filthy still He that dies unreconciled to Jesus shall be so returned The day of Judgement is most impartially just in all proceedings And Judgement returns none neither better nor worse but as death leaves them Now then if thou livest and diest in an unregenerate estate so thou wilt remain unto all Eternity After death no tears no crys will prevail There 's no door of hope the damned are without hope and this heightens their misery Time is past time is past The Judge hath vail'd his face having past a Sentence irrevo cable Noâ— whilest you are alive on this side Hell and Eternity there 's hope left you are under the sound of the Gospel and the Ambassadoâ— are sent offering unto you terms of reconciliation We pray you in Christs stead be ye reconciled to God O follow after holyness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue it hard give not over This day is a working 2 Cor. 5. 20. Heb. 12. 14. day and it 's but short a day of Judgement which is a day of restitution and recompense is approaching So live as you desire to die Do you desire to be happy in your deaths Labor to live holy in your lives Thus much for the Doctrinal part Now to set all home by particular Application I have five Uses to make of this Doctrine
to the Method propounded 1. For Scripture Testimony we have many parrellel places Let your conversation be aâ—â—ecometh the Gospell of Christ The grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should be soberly righteously and godly in this present world There are three choyce Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath this hope in him purifieth himselfe as God is pure They that are Christs have crucified the flesh with the affections and lusts Who is a wise man and endued with knowledge amongst you Let him shew out of a good Conversation his workes with meekness of wisdome As ye have therefore received Christ Jesus the Lord so walk ye in him Two things saith learned * Ambulare in Christo duo de notat perseverare progredi in doctrinâ fide Christi vitam agere juâ—ta hanc fidem Davenant in Col. 2. R. 1. A holy Conversation is an Evidence of election 2 Pet. 1. 10. Rom. 12. 9. Davenant are imployed in that Exhortation viz Perseverance in the doctrine of faith and a life regulated accordingly 2. In the second place for confirmation amongst many Reasons that might be mentioned I shall insist only on foure 1. A holy Conversation is an Evidence of election Wherefore the rather brethren give diligence to make your calling and election sure There 's great care and diligence required in the work We need not ascend into heaven and curiously enquire after the Decree of God but our duty is to descend and make strict Inquisition into our own hearts whether we be sanctified and renewed in the spirits of our minds whether we depart from iniquity whether as the Apostle exhorts We abhor that which is evill and cleave to that which is good We must be assured in this grand Truth That God who 2 Thes 2. 13. hath ordained to the end hath ordained unto the means We are bound saith the Apostle to give thanks alwaies to God for you because he hath from the beginning chosen you to Salvation through Sanctification of the spirit and beliefe of the truth 2. When the profession and practice of Christianity meet together R. 2. This sheweth the sincerity of our Profession 2 Cor. 1. 12. here 's an infallible evidence of the truth and sincerity of our profession For our rejoycing is this the testimony for our Conscience that in simplicity and godly â—incerity not with fleshly wisdome but by the grace of God we have had our conversation in the world Multitudes plead an interest in Christs redemption But here 's the Criticall note To be redeemed from their vaine conversation 1 Pet. 1. 18. To be new creatures 2 Cor. 5. 17. To be renewed in the spirit of their minds Eph. 4. 23. To be made partakers the of divine Nature 2 Pe. 1. 4. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Markes and Characters of those that have interest in Christ And whoever make a profession and practiceth not what they profeffe they are strangers from the life of Christ and no otherwise to be accounted of then such who by Mapps and reading of Authors discourse of farre countreys where they have never beene themselves but only they receive things by an implicite faith upon others reports and not by an experimentall knowledge But hereby we have evidence of the truth of our profession when Words and Actions Profession and Conversation concurre together in a sweet harmony and mutuall equipage R. 3. Here the Gospell is adorned 3. When Profession and Conversation meet togeather there the Gospell is adorned The Gospell gives not a Writ to licentiousnesse it opens no gapp to carnall liberty It ought to be our study and endeavour to adorne a holy Profession by a holy Conversation Tit. 2. 10. Exhort servants saith the Apostle to be obedient c. not purloyning but shewing all fidelity that they may adorne the doctrine of our Saviour in all things The great designe of Christians ought to be to keep up the reputation of the Gospel It is adorned when people walk according to the Apostles charge See that yee Eph. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. walk circumspectly not as fooles but as wise The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall we should be likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot and blamelesse Holinesse only adornes our profession and they are most beautifull who are adorned with the graces of Gods spirit 2 Pet. 3. 14. The Kings daughter is all glorious within her cloathing is of wrought Psal 45. 13. Gold And we read of broidered workes badgers skins bracâ—lets chaines jewells gold ear-rings Ezek. 16. Hence it eminently appeares that only the graces of the spirit can adorne a soule Now when what we professe in our mouths we make good by our practice When we name the name of Christ and depart from iniquity When we professe holinesse and live accordingly then we adorne the Gospell For the Gospell requires holinesse righteousnesse circumspect walking and the more holy righteous and circumspect a man is the more he adornes the Gospell 4. And lastly Hereby we bring the greater glory to God For R. 4. Here we bring the greater glory to God Joh. 15. 8. God is gâ—orified by the fruitfulnesse of his servants Herein is my Father glorified that yee bring forth much fruit What is this fruit but such as is meet for Repentance Mat. 3. 8. Fruit unto holinesse Rom. 6. 22. Fruits of Righteousnesse Jam. 3. 18. And this is the fruit the Apostle prayeth might abound in the Philippians chap. 4. 17. That fruit might abound to their account Now put all these Reasons together I conceive there is strength of Argument to persuade us to the duty of the Text viz. To depart from iniquity i. e. to make our Profession and Practise meet in one as lines in their proper center considering that hereby we prove our election sure and our profession to be sincere and that we adorne our profession and bring greater glory to God To these foure Reasons I l'e adde only foure Uses which are to be handled in the particular application as I promised and so I shall put a Period to my discourse 1. Here 's matter of Information that a name or forme of a Profession Vse 1. For Information an outward title or claime to Christ are altogether insufficient to Salvation What 's the forme without the power of Godlinesse what 's the name without the thing No better then the body without the spirit or the carcasse without the soule to animate it Concerning Formalists we have a Caution Having a 2 Tim. 3 5. forme of Godlinesse but denying the power thereof from such turne aside I know thy workes saith Christ unto the Angells of the Rev. 3. 1. Church of Sardis that thou hast a name that thou livest yet art dead How many are there that rest contented with an externall
Christ highest when we live to him and the life of Christ is fashioned in us when Christs image is stamp't upon our spirits when we square our lives according to the will of God when we set up Christ commander in chiefe in our soules its evident that we exalt Christ and set the highest price of him The second Query is Whether we are willing to deny our selves 2 Query Are we willing to denie our selves for Christ Who ever will come after Christ must deny himselfe Matth. 16. 24. What ever is selfe must be denied for Jesus Christ Selfe opinions selfe applaudings selfe reasonings selfe righteousnesse selfe interest Ends and Aymes must all be renounced for Jesus Christ A proud man must denie his proud selfe A passionate man must denie his passionate selfe A schollar must deny his learning a wise man his own wisdome a strong man his strength All must be denied when they stand in competition with or opposition unto Jesus Christ One querie more I 'le propound and it is very seasonable Are you willing to undergoe any affliction to suffer any hardship for Jesus 3 Query Are we willing to suffer for Christ Christ As a man must deny himselfe so he must take up hiscrosse The Apostle tels the Philippians Phil. 1 29. To you it is given in the behalfe of Christ not onely to believe on him but also to suffer for his sake A suffering faith is the gift of God Are you resolved to take Christ upon his own conditions Will you follow the lamb where ever he goeth through thick and thin even through a showre of blood when you are called thereunto Elihu makes it the marke of an Hypocrite Job 36. 21. to choose iniquity rathâ—r then affliction Whereas when it comes to this Dilemma either I must choose affliction or sinne then must my resolution be to choose the greatest affliction in the world rather then to wound my conscience with the least sin Hee 's a believer of the right stamp indeed who is of Pauls resolution Acts 21. 13. willing not onely to be bound but to die at Jerusalem for the name of the Lord Jesus Put your selves upon triall by these three forementioned queries The third Use is for Exhortation I beseech you in the Bowels of Vse 3. For Exhortation Jesus Christ as you regard the eternall good of your pretious soules to be Merchant Venturers for the pearle of price Oh that I could prevaile with you to foregoe and sell all you have for the purchase of Jesus Christ But you will demand what must we sell and foregoe I answere 1. Thou must foregoe thy lusts bid adieu to thy beloved sinnes 1 Foregoe thy 〈◊〉 put to death those brats of Babilon slaughter thy corruptions Thou must deale with thy sins as Samuel dealt with Agag hew them in pieces before the Lord in Gilgal Make no Apologies for sinne plead not Antiquity pleasure profit custome interest c. All these are but sorry fig-leaves to cover thy nakednesse If thy nearest Relations stand in opposition to Christ thou must foregoe them too For so Christ determines He that loveth Father or Mother more then me is not worthy of me and he that loveth Sonne or Daughter more then me is not worthy of me Matth. 10. 37. 2 Thou must foregoe thy pleasures for Christ so did Moses and 2 Foregoe your pleasures Nehemiah bid adieu to Court pleasures Many promise to redeeme their time and take Christ But as Elimelech would not take the condition to redeeme it at the hands of Ruth lest he marred his own inheritance Ruth 4. 6. so when the condition comes thou must foregoe these and these pleasures and be serious and grave in all thy carriages then many fly off and will not take Christ upon such termes But without question Christ is the onely pleasure And the waies of wisedome are the onely waies of pleasantnesse Prov. 3. 17. no joy no pleasure to be compared to the joy in a believers soule arising from the beames of Gods reconciled countenance darted upon it 3. Thou must foregoe thy profits for Jesus Christ When Christ invited they all with one consent began to make excuse But none of 3. Foregoe thy Profits these were fit guests for Christ Be it a great Farme a goodly Revâ—nue and it stand in competition with Christ thou must let all goe You cannot properly be said to buy Christ for himselfe and his graces are free rich gifts yet much good you may doe with your monyes You may buy Bibles good bookes maintaine faithfull Ministers feed the hungry bellies and cloath the naked backs of many poore afflicted members of Jesus Christ 4. Foregoe thy Liberty ease and quietnesse for Christ With 4. Foregoe thy Liberties Jerome deny wife Mother children and all for Christ Put it to the Question whether would you rather be with the Apostles in prison singing sweetly and enjoying communion with God then with Apostate Demas ranging in the wide world Thou maist have liberty of body and an imprisoned spirit and thou maist have an imprisoned body and inlargement of spirit There 's a black cloud hanging over the whole kingdome and we know not what the womb of one day may bring forth Doe not seeke thy own ease and quietnesse amidst publick calamities let Baruchs fayling be thy warning peece Jer. 45. 5. And seekest thou great things for thy selfe seeke them not 5. Foregoe honours and preferments for Christ It was Ignatius 5. Foregoe thy Pleasures his saying Antiquitas mea nobilitas mea Jesus Christus would you know who have the best noble blood running in their veines you may find Acts 17. 11. These were more noble then those of The salonica in that thâ—y received the word with all readinesse of mind and searched the Scripture daily whether those things were so No honour to holinesse no Armes so excellent no Coat so noble as those which the Christian nobility gives so then what ever things thou highly esteemest whether preferment friends reputation or the like if they stand in opposition to Christ denie them all 6. And lastly thou must foregoe thy life when thou hast a calling for Jesus Christ Think not thy blood too deare for him who 6. Foregoe thy life when Christ calls for it ventur'd his blood for thee In this cause by loosing thy life thou shalt save it All are gayners none loosers that die in Christ and for Christ But examine thy selfe if thou canst not foregoe a lust a pleasure a dignity a liberty for him If thou canst not bear a scoffe and a reproach for Christ how wilt thou be able to resist unto blood to endure the fiery tryall I may expostulate with the Prophet Jer. 12. 5. If thou hast run with the footmen and they have wearied thee then how canst thou contend with horses And if in the land of peace wherein thou trustedst they wearied thee then how wilt thou doe in the swelling
1. 3. Because of the savour of thy good oyntments thy name is as oyntment poured forth therefore do the virgins love thee Cant. 4. 13 14. Thy plants are an orchard of pomgranates with pleasant fruits camphire with spikenard Spikâ—nard and saffron calamus and cynamon with all trees of frankincense myrrhe aloes with all the chief spices As for instance Faith is a sweet pleasant Grace it s our life nothing sweeter then life Hab. 2. 4. The just shall live by faith So Hope is sweet pleasant Pro. 10. 28. The hope of the righteous shall be gladness but the expectation of the wicked shall perish Then patience is sweet for it sweetens all hardships and bears all crosses It makes a vertue of necessity Heb. 10. 36. For ye have need of patience that after ye have done the will of God ye might receive the promise Likewise Love is pleasant for it by a Divine Alchimy turns the basest Metals into gold Cant. 8. 6 7. Set me as a seal upon thine heart and as a seal upon thine arm for love is strong as death Many waters cannot quench love neither can the floods drown it Another delightful Grace is Meekness A meek spirit is chearful and reviv'd amidst storms of persecution And so is Humility Passionate and Proud men take no joy in any thing they are of Haman's humor But meek humble self-denying spirits are full of joy and tranquility when the minde is quieted and setled whatever makes against it there 's something to make for it something coming in to support the soul and carry it on chearfully There 's the exercise of no Grace but it 's joyous and delightsom to Gods children Faith Hope Patience Love Meekness Humility are the delight of Gods children 4. Lastly There 's much delight and joy in obedience to Gods 4. There 's much delight and joy in obedience to Gods commandments commandments O how love I thy law Thy law is my delight said David All the Duties of obedience are pleasant to Gods children When the Spouse is once drawn she will be a running Cant. 1. 4. Draw me and I will run after thee So David Psal 119. 32 77. I will run the ways of thy commandments when thou shalt enlarge my heart It was Pauls delight in the place above mention'd and it was Davids rejoycing Psal 119. 14 15 16. I have rejoyced in the ways of thy testimonies as much as in all riches I will delight my self in thy statutes and not forget thy word Obedience to the commandments is easie to Gods children They do it with as much delight as David danced before the Ark. But profane persons do duties as Phaltiel followed Micâ—l 'T is said 1 John 5. 3. This is the love of God that we keep his commandments and his commandments are not grievous 'T is easie with Gods children to forbear Swearing they covenant with their tongues It 's easie to forbear Whoredom they covenant with their eyes It 's easie to keep the Sabbath for they call it a delight It 's easie to hear the word and tarry it out patiently for it is a joy unto them Matth. 11. 28 29 30. Come unto me all ye that are weary and heavy laden and I will give you rest Take my yoke upon you and learn of me for I am lowly and meek For my yoke is easie and my burthen is light Do not therefore discourage any from the ways of Religion as the Spies did from entring into Canaan You can subscribe to this by experience you can do much more work when your spirits are chearful when you do your business willingly A chearful minde will facilitate the weightiest enterprize Many use Recreations to refresh their spirits And Recreation may not be us'd otherwise then as a File to Devotion Now the practice of holy Duties is the godly mans recreation It was Christs meat and drink to do his Fathers work and so it is of the godly Therefore they Pray Read Hear Meditate and live chearfully Their souls are delighted and quieted in the performance of duty Carry home this truth with you that there 's more real sollid joy in the ways of Religion then all the delightful ways in the Universe And Oh! that this might stir your affections to be in love with the ways of godliness I now come to the confirmation of the Point by some evident Demonstrations 1. Whatever pleasure men finde in the world is much more to Demonst 1. No pleasure in the world like to the pleasure of godliness be found in the ways of godliness Prov. 3. 14 15. For the merchandise of it is better then the merchandise of silver and the gain thereof then fine gold She is more precious then rubies and all the things thou canst desire are not to be compared unto her Prov. 8. 14 15. Counsel is mine and sound wisdom I am understanding I have strength By me Kings reign and Princes decree justice I shall instance in all the senses The eye takes delight in beautifull Objects It 's a pleasant thing to behold the Sun the Light is pleasant but no such beauty as in the ways of God Solomon speaks much of the Ruby and compares Wisdom to it for its resplendent Lustre Could the beauty of godliness be seen with these eyes they would be dazled Excellens sensibile corrumpit si sensuÌ„ The eye of man hath seen stately Buildings rich Treasures precious Commodities but the eye of Faith in a Believer seeth the holy Trinity the Throne of God In comparison whereof the bravest sights in the World are nothing even less then nothing 2. The eare is delighted with melodious musicke Men love to heare a skillfull Musitian But in a transcendent manner the eares of the godly are delighted with hearing the word the strong cryes and prayers of God's people the singing of Psalmes Psal 89. 15. Blessed is the people that know the joyfull sound they shall walk O Lord in the light of thy countenance Some antient Philosophers phansied musick in the Orbes and Intelligences to wheel them about That opinion is much controverted amongst themselves But this is an undoubted truth that there 's no musick so delightfull to the eare as duties of religion They are pleasant to God's eare For hee loves to heare his people praying and should not they bee pleasant to ours And besides what wee heare of God now is but for a moment what wee shall heare heareafter shall bee to eternity When the damned are a roaring skriking howling blaspheming cursing weeping and heare nothing else Then the Saints shall heare Hallelujah's praising singing and joyne themselves in a Celestiall Consort 3. The tast shall bee delighted in the ways of godlinesse Gluttons and drunkards delight much in their tast Curious tasts will not bee pleased but with sweet and delightfull things Now O Christian get another tast a spirituall relish of heavenly thinges Psal 34. 4. O tast and see that the Lord is good
us to repentance to Dan. 4. 27. break off our sins by repentance that our tranquillity may be lengthned and that there may be a healing of our errors The use we are to make is that of the Apostle 1 Cor. 10. 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted Let us not pass uncharitable censures upon others as greater sinners for greater sufferings but remember that except we Luke 13. 5. repent we shall likewise perish Seventhly and lastly Let us consider how the Spirit of God 7 The Spirit strives by personal judgements strives by personal Judgements inslicted on our selves There is a Judgement of chastisement and a Judgement of revenge God sends Judgements by way of revenge upon the wicked of the World but by way of chastisement unto his own children When God takes away thy riches and other outward comforts as a childe a wife c. by these the Spirit of God strives with thee and sends thee to God to inquire into the cause and walk more closely and humbly with God and thy duty is to pray to God to teach thee what thou understandest not If God send thee a sore disease a grievous pain suppose the Stone Strangury Collick c. by all these the Spirit strives with thee and reads thee a Lecture of thy Mortality and warneth thee to make a serious and speedy preparation for death Afflictions are sent by God as Scullions to scour away the rust and canker of Gods children They are the Shepheards Dogs to bring home the straying Sheep Luther saith Afflictions teach us to understand Scripture Where God teacheth with the rod there he bestoweth a choice blessing Psal 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law God sends affliction on an errand Go affliction take down such a mans pride goe awaken another from his security Affliction is Gods Ordinance and with the same hand he gives Jesus Christ that he gives correction to his own children Thus the Spirit strives by personal judgements and afflictions The use we must continually make is Heb. 12. 5 6. My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him for whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth Hence saith the Apoâ—â—le Rom. 5. 3. We glory in tribulation knowing that tribulation worketh patience and Jamâ—s 1. 2. My brethren count it all joy when ye fall into divers temptations The rod hath a voice and we are call'd upon Mich. 6. 9. Hear ye the rod and who hath appointed it Thus you have heard how Gods Spirit strives by its motions by the Ministery of the Word the checks of Conscience tenders of Mercy exercise of patience and long-suffering inslicting of exemplary and signal Judgements upon others and personal Judgements upon our selves Now the Lord give us his Grace and teach us to make much of and cherish the strivings of his holy Spirit and let us all deprecate the fearful judgement in the Text My spirit shall no longer strive with you Iudgement and Mercy Set forth from Gen. 6. 3. HAving dispatcht those two Particulars according to my Serm. 3. at St. Mary's Oxon Jan. 19. 1651. Three Reasons of the Doctrine Reas 1. From the Text because man is flesh method propounded in the unfolding of this Text In the third place I am to enquire into the Grounds and â—easons for the further confirmation of the Point Amongst many that may be given I shall reduce the Reasons of the Text into three Heads The first shall be drawn from the very reason in the Text for that he also is flesh Man is corrupted by reason of sin Man was created statu integro in integrity and innocency resembling the Image of God in righteousness and holiness but now statu corrupto by reason of Adams prevarication he became depraved in the faculties of his soul and all the members of his body and they are become instruments unto wickedness The Holy Ghost sets forth sinful man in a full Character Psal 14. 1 2 3. The fool hath said in his heart there is no God they are corrupt they have done abominable works there is none that doeth good The Lord looked down from Heaven upon the children of men to see whether there were any that did understand and seek God They are all gone aside they are become altogether filthy there is none that doth good no not one Suppose we heard the Lord thus expostulating the case Is this man Is this he that I advanced to the highest rank of visible Creatures whom I created after mine own Image whom I endowed with noble faculties an understanding the bright luminary of the soul to know his Maker and a will to obey him Is he now become flesh fleshly in his imagination fleshly minded Doth he walk after the flesh minding the things of the flesh Hath he thus turn'd Apostate rebell'd against his Lord and Maker This charge being all very true wherefore should I have any more to do with him wherefore should my Spirit strive with vile sinful flesh Thus God might plead and in judgement withdraw the strivings of his holy Spirit Betwixt the spirit and the flesh what agreement can there be The Spirit will not thus be unequally yoaked since man is become thus fleshly thus depraved such a degenerate Plant so corrupt its just with Gods spirit to strive no longer with man By flesh in Scripture is comprehended a Mass of corruption Apostoli verba docent haec duo affectuum genera esse opposita Quae ut intelligamus constitutuÌ„ fit affectum carnis nihil aliud esse quam usum virium humanaruâ— semotâ gratiâ Affectus autem spiritus est impulsus divini afflatus usus gratiae Christi Pet. Mart. in Loc. man in his worst estate Rom. 8. 5. They that are after the flesh doe minde the things of the flesh What is predicated of it v. 6 7 8 9. To be carnally minded is death because the carnal minde is enmity against God So then they that are in the flesh cannot please God And what an Antithesis is there between flesh and spirit v. 13. For if ye live after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body ye shall live The same disproportion there is as between death and life heaven and hell salvation and damnation That God strives with any is a great mercy that the Spirit waits knocking at our doors when as he might knock us down dead O great mercy But when the Spirit strives and flesh resists its motions the Spirit spends his sacred breath wooing us and inviting us to do good unto our own souls and the carnal minde bids defiance unto the Spirit of grace when notwithstanding all the beseechings wooings and sollicitations of the Spirit the flesh rebels carnal
conscience 2. The strivings of a mans own spirit are pacified with natural means are pacified with natural means eating drinking sleeping idle company vain pleasures quiet meer natural convictions But where Gods Spirit strives the soul cannot be quieted but by supernatural means the in omes of God the ravishing consolations of the holy Ghost a white Stone a pardon sealed no mirth sports company can satisfie a wounded conscience onely one remedy is reserved for a perfect cure and that 's the Medicine made up of the Blood of Christ 3. The strivings of a mans own spirit are flashy suddain and soon gone when the judgement ceaseth As soon as the judgement 3. The striviâ—gs of a mans own Spirit are flashy and suddain is removed the strivings cease but when Gods Spirit strives it is solid and serious If the Jvdgement be removed and the sâ—n unpardoned there can be no quiet If the Judgement be over Pharaoh is quiet but no quiet in Davids spirit till the sin be removed Q. 3. A third Quaery is How may we know whether Gods Spirit Q. 3 A. hath effectually stroven and prevailed with us 1. When we hearken to the call of Gods Spirit Psal 27. 8. Thou 1. Whâ—â— we answeâ— the call of Godâ— spirit saidst seek my face my heart said unto thee Thy face Lord will I seek 2. When we have the testimonie of Gods Spirit as Rom. 8. 16. The spirit it self beareth witness with our spirits that we are the 2. When we have the spirits testimony children of God 3 When we have the sealing of the Spirit Eph. 1. 13. In 3. When the spirit seals whom after ye believed ye were sealed with the holy Spirit of promise 4. When we have the earnest of the Spirit Eph. 1. 14. 4. When we have the earnest of the Spirit 5. When we have the spirits anointing 6. When we have the fruits of the Spirit Use 5. For direction 1. Pray for the Spirit 2. Set a high price on the Spirit 3. Cherish the motions of the Spirit 4. Observe the call and knocking of the Spirit 5 When we have the anointings of the Spirit 1 John 2. 20. Ye have an Unction from the Holy One and ye know all things 6. When we have the fruits of the Spirit Gal. 5. 22 23 24. Love joy peace long-suffering gentleness goodness faith meekness temperance The fifth Use is for direction 1. Pray for the Spirit to sanctifie and cleanse thee No work of sanctification but by the spirit 2. Set an high price of and be a diligent attendant of Gods word The Spirit usually works by the Word The Spirit and Word agree together 3. Cherish the sweet motions of Gods Spirit make much of every holy motion and inspiration O do not grieve nor sad O do not quench the Spirit of God but account Gods long-suffering your salvation God waits and is patient O do not provoke do not abuse his patience 4. Observe all the calls knocking 's and invitations of Gods Spirit The Lord calls by his word by checks of conscience by mercies and by judgements do not then bolt the doors of your hearts nor stand out against all the warnings threatnings and promises all these are upon record Heb. 2. 3. How shall we escape if we neglect so great salvation Lastly Here 's one word of comfort unto all those who make Use 6. For comfort much of the strivings of Gods Spirit These shall be filled with the consolations of the Spirit The Spirit will comfort support help them In Prayer The Spirit helpeth their infirmities Rom. 8. 26. The Spirit purgeth and purisieth them The Spirit of God is their Counsellor in doubts their Comforter in all distresses and the Spirit will guide them by his counsel till he bring them unto glory Doct. 2. It s aâ— exceeding great mercy c. I now proceed in a few words to the second Doctrine That it is an exceeding great mercy when the Lord vouchsafes unto any person time and space for repentance Here the Lord alloweth to the old World 120 years so long it was that the Spirit of God strove with the old World We read in Gen. 18. 24 25. the Lord staid communing with Abraham making abatements from 50 to 45 from 45 to 40 from 40 to 30 from 30 to 20 from 20 to 10 Was it not a great mercy for the Lord to bear so long with the Amorites They had a long time of forbearance Thus did the Lord deal with Niniveh Jonah 3. 4. Yet forty days and Niniveh shall be overthrown So the Lord waited long on the Israelites Psal 95. 8. Harden not your hearts as in the provocation and as in the day of temptation in the wilderness So Jerusalem Luke 19. 42 44. If thou hadst known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes The five foolish Virgins had a time allowed both wise and foolish slept and slumbred but the foolish wanted oyl and lost the accepted season Jezabel had time alloted her Rev. 2. 21. I gave her space to repent of her fornication but she repented not The Reasons are 1. To glorifie the riches of Gods mercy Mercy Reas 1. To glorifie the riches of Gods mercy waits upon us wooing and alluring us to repentance The Lord invites Isa 55. 1. Ho every one that thirsteth let him come c. He calls sinners to repentance He entreateth by his Ambassadors 2 Cor. 5. 20. He waits to be gracious Rev. 3. 20. 2. To glorifie the Justice of God and to leave a people without R. 2. To glorifie Gods justice excuse When mercy patience goodness graciousness long-suffering are all abused what remains but destruction never fruit grow on thee more Cut it down I will take this kingdom from you I will send you a famine of the word These are terrible threatnings 3. The Lord oftentimes is pleased to spare a people longer at the R. 3. God spares a people at the request of his servants request of his servants Luke 13. 8. The Vine-dresser prayed Let it alone yet longer till I dig about it and dung it Gods Ministers pray hard and tug hard at the oar they cry night and day Lord spare try this people a little longer exercise a little more patience towards them let thy Word work upon them they live under the sound of it let it effectually prevail with them The Uses are 1. For admiration O admire the infinite mercies of God who doth thus bear with sinners notwithstanding Use 1. For admiration their provocations yet he tryes waits and allows them a great deal of space when as in Justice he might cut sinners assunder in the midst of their sins This breathes terrors unto all presumptuous sinners who presume Vse 2. For terror of space and grace neither of which is in their own power To some God gives space others he
1 Joh 3 3. Jam. 14 8 thy self to cleanse thy hands and purifie thy heart this is a needfull study its time well imployed in searching our hearts in washing and purifying of the inward man 3. Be much exercised in divine meditation Meditate frequently Rule 3. Be exercised the divine in art of meditation of the four last things Death Judgement Hell and Heaven Entertain frequent and serious thoughts of â—ternity It 's a poynt of understanding and wisdome to consider our latter end Meditate what a holy place heaven is what holy company and what holy employments aret here Nothing that defileth shall ever come there Get up into the Mount with Moses let thy affections soare aloft being carried aloft with the wings of heavenly meditation This was Isaacs practise Davids and Pauls Were you acquainted with the singular benefit of Meditation you would not lye groveling here below your words thoughts whole conversations would bee in heaven 4. Consider the omnipresence and omniscience of God whither Rule 4. Consider Gods omnipresence canst thou goe from his presence how canst thou escape his knowledge If I sinne saith Job he marketh me Job 10. 14 15. God seeth thy secret sinnes hee knoweth all thy reservations and cunning conveyances All things are naked unto him with whom thou hast to deale and without holynesse thou shalt never see the face of God with comfort The serious consideration of the Omnipresence and Omniscience of God through the grace of God may prevaile with us to a circumspect and holy conversation 5. Set an high estimate upon and frequent diligently the holy Rule 5 Consider Gods Ordinances Ordinances of God They are called The beauties of Holynesse Psal 110. 3. There is a cleansing virtue in the Word of God Psal 119. 9. Gods face is beautifull his holynesse is his beauty Now by the face of God Calvin understands the Ordinances of God Psal 27. 8. Wait then O Christian at the posts of Wisdoms gate lye in the way where Christ comes by tarry at these Bethesdaes The Ordinances are the golden Pipes to conveigh the golden Oyle take heed of sitting loose from them Blesse God that your eyes behold your Teachers and that your Gospel is not driven into corners Improve these prices and spiritual advantages for the good of your precious souls 6. And lastly associate your selves with holy company Love Rule 6. Associaâ—e your selves with holy company where God loves now the Lord loveth his Saints It was Davids profession that his delight was in the Saints Psal 16. 2 3. Bee a companion to those that fear God If a dead coale be neare a live coâ—le it may be inkindled by it but if two live coales be together what abundance of heate will they give We read Mal. 3. 16. That they that feared the Lord spake often one to another Let not Christians be strange and shie of one anothers company But let 's unite as one man to conserre all our interests to give each other a lift to heaven Make them thy companions on earth whom thou hopest to enjoy in heaven to all eternity The last Use and so in a few words to conclude is a word of Use 5. For Consolation Consolation unto holy persons true beleevers the adopted sonnes and daughters of God when the day of Judgement comes and the whole world is in a flame they shall bee of good comfort That day which will be a day of terrour and revenge to the wicked shall be a day of refreshing and restitution unto them The Saints that sleep in the grave shall be awakned at the sound of the Trumpet and their bodies and soules shall bee reunited and they shâ—ll receive the consummation of their happynesse The Saints that are alive shall be caught up together with those that are dead in Christ in the cloudes to meet the â—ord in the air and so shall be ever with the Lord. The inference the Apostle makes should be ours wherefore 1 Thes 4. 18. comfort one another with these words O but I cannot see this in me I would be holy yet I cannot find this growth of holynesse in me Is this thy case goe thy way to God challenge him with his promise put his bond in suit Hee commands make you a clean heart but doth he not promise to give it Ezek. 36. 25. Comfort thy self with Christs praier to the Father He prayes Father sanctifie them through thy truth And know there may be grace where feeling may be wanting It s an excellent Joh. 17. 17. Eph. 1. 13. saying of Mr. Greenham We hold Christ by faith and not by feeling Feeling is an after thing After ye beleeved ye were sealed with that holy spirit of promise Is it the desire and endeavour of thy soule to be holy Notwithstanding infirmities yet is thy heart single and without guile be of good comfort thou shalt hold up thy head with comfort at that great day of accompt when the wicked shall wish that the mountains might fall upon them and the hills cover them from the face of the Lamb thou shalt behold Christ in the face with comfort when all these visible things shall be dissolved and the elements shall melt with fervent heat thou shalt be glad and rejoice at that day and enjoy eternall felloship with the blessed Trinity in whose presence there is fulness of joy and at whose right hand there are pleasures for evermore Did we but seriously consider of Psal 16. 11. these things wee should desire to bee dissolved and to be with Christ we should cry Come Lord Jesus come quickly we should have the Moon under our feet we should negotiate for the great things of eternity May all things that have been said make deep impression upon our spirits and prevaile with us to the love and practise of holynesse looking for and hasting unto the comming of God Though at that day the world be on fire we shall be safe though there shall be a general Assize wee shall be acquitted and that day of Judgement will be the Saints refreshing day Christ is their Redeemer and Intercessour VVho would not now be in love with holyness holyness will be holyness indeed at that day Only holy persons shall hold up their heads with comfort they only shall be able to stand in judgement God onely that made the heart can cleanse it Christ doth love and wash his people Le ts therefore pray for holynesse follow after holynesse Thus our fruit being unto holynesse our end will be happynesse The Necessity of the Knowledge of Regeneration Discovered from Joh. 3. v. 10. Jesus answered and said unto him Art thou a Master of Israel and knowest not these things THE report of Christs Miracles being famous every where Serm. 5. at St. Maries Oxon. Aug. 14. 1654. v. 1. insomuch that multitudes followed him at last one of an eminent Rank comes to visit and conferre with Christ v. 1. By degree he
was a Doctor by his Sect a Pharisee by his place and calling a Ruler as is supposed an Ecclesiasticall Governour one of the Jewish Sanedrim his name was Nicodemus The time when he came to Christ was by night VVhat a Tenebrio a night Bird surely he was afraid to be seen or known by his fellow Pharisees He had riches honours dignities to lose and therefore he would carry his designs with all privacie for feare of being put out of the Synagogue Thus preferments riches degrees Joh. 9. 22. dignities fear of men are oftentimes as so many fetters and shackles to clog men and keep them off from comming unto Christ Now followeth a Dialogue between Christ and Nicodemus First Nicodemus makes a declaration of his faith in Christ grounded upon v. 2. v. 3. the great Miracles that he wrought v. 2. Christ giveâ— him an answer concerning Regeneration A Sophister would cavil as if this answer had been impertinent and not suitable to what Nicodemus spake but indeed it was the most pertinent Answer that ever was given For Christ spâ—ke to the spiritual necessities and wants of Nicodemus Hee knew wherein this Learned Doctor was ignorant and therefore Christ teacheth him his A B C the Llements and first â—udiments of Christianity Christ took the Doctor out of the School of the Pharisees and he himself becomes his teacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Here is a vehement asseveration in a matter of highest importance It s said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From above some Beza Erasm reâ—d it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Heaven Beza and Erasmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again and the second time come to the same pass all which produce this fundamental assertion No Regeneration no Salvation Now Nicodemus proposeth an ignorant and un-doctorlike question v. 4. concerning entring the second time into his mothers wombe Christ takes yet more paines to instruct him v. 5. of being born of water and of the Spirit The Spirit of God is the sole Author of our Regeneration The Spirit sanctifieth and worketh like water As water washeth away the filth of our bodyes so the Spirit besprinkleth us with the blood of Christ and washeth away the filth from our soules This washing of water is mentioned Ezek. 16. 9. Hence some understand these expressions of Water and the Spirit of Spiritual water opposed to the ceremoniall washings of the Pharisees to which Nicodemus ascribed too much or else which is in effect all one to the Spirit working like water and thus Calvin and Musculus understand the words Aqua nihil aliud est quam interna Spiritus Sancti purgatio so Calvin Calvin in loc Musc in loc Omnis regenerationis operatio est Spiritus Sancti so Musculus Aqua tanquam operationis Sancti Spiritus Symbolum ac Signum adhibetur Further Christ confirmes his assertion in 2 Propohtions v. 6. That which is born of the flesh is flesh and that which is born of the Spirit is Spirit By Flesh we are to understand the corruption of our nature by reason of original sinne by Spirit the renovation of our nature by the holy spirit of God Here Christ distinguisheth of a two fold birth Natural and Spiritual to instruct Nicodemus who though a Doctor of the Law and had read Jeremy Ezekiel and other Scriptures speaking of a new heart a heart of flesh and circumcising of the heart washing of the heart yet understood not at all what those Scriptures meant and was altogether ignorant of the distinction of a naturall and spirituall birth Christ leaves not his Scholar suddenly but takes more paines yet to teach him to understand so hard a lesson v. 7 8. Christ sets it out by a similitude of the wind Motum scimus modum nescimus a man may be regenerate and yet not know how and when he came to be so How a man is made in his mothers wombe who can tell How a man lives may be told by the effects and so we may tell we are regenerate by its effects and operations as the tree is known by its fruit Som know how and when they came to be converted so Paul Lydia others say as was said of the blindman we know he was born blind but by what meanes he now sees we know not Notwithstanding all that hath been said Nicodemus is still ignorant and cannot by his reason Joh. 9. â— 21. understand these things though he cannot gainsay and disprove what Christ said yet he holdeth his conclusion and proposeth a question full of doubting and unbeleife v. 9. How can these things be Now Christ deals roundly with him and sharply rebukes him him that was a Doctor of the Law an Interpreter of Moses and the Prophets a man ocherwise of great learning and yet unlearned in the main fundamentall doctrine A man that was a teacher of others and yet one that needs a great deal of teaching himself in the maine principle of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which words contain a person reproving a person reproved and the Crime for which he was reproved 1. The reprover is Jesus Christ the great Prophet and Teacher Division 1. The Person reproving Christ. he that spake as never man spâ—kâ— He is a reprover and an Instructor both to Nicodemus Christ knew with whom he had to deal with a Pharisee one that stood upon outward righteousness and legall ceremonies one that was a teacher of others and yet had need of teaching himself 2. The person reproved is Nicodemus described by his degree and imployment The Article presixt is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Persons reproved Beza in loc ille Doctor hoc loco videtur Articulus suum pondus habere quo significatur Nicodemum non modo pro doctore sed etiam pro excellenti Doctore habitum fuisse ab Israelitis So Beza Nicodemus was the Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctor of the greatest repute and eminency among the Jewes he was not a Disciple but a Master the renowned teacher of all Israel as if all Israel had been his Scholars and yet this great Schollar must goe to School to Jesus Christ He Jun. in loc that was ille doctor Israelis tanta authoritate existimatione as Junius observes yet was ignorant in the maine things 3. For what was Nicodemus reproved Ans For his grosse ignorance 3. The things reproved and that not in circumstantialls but in Fundamentalls not in smaller matters but in the greatest of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. knowest not thou these things concerning regeneration this birth from heaven the new and second birth this being born of water and of the spirit Tu es ille magister Israelis magister insignis ad Israelitas verbo Dei erudiendos Praefectus ideoque indignissimum est c. so Calvin on the place Because the Scripture so often inculcats Calvinus in lâ—c this doctrine
Scripture For the Inlargement whereof I shall propound severall questions and give in Answers to them that shall constitute the doctrinall part of the Text which done I shall draw inferences for our instruction and practice and those shall constitute the use and application For the resuming the first thing propounded The first question is what Angells are I have read many curious Q. 1. What Angells are observations of Fathers and School-men concerning Angells which I conceive not fit to communicate being altogether unwilling to stuâ—e a Sermon with Curiosities and conjectures which tend not to edification For if Moses knowing the originall of the world had it not revealed what to write of Angels if Col. 2. 18. Demissio illa animi vitiosa parit cultum superstitiosum Monentur hoc in loco Colossenfes ne decepti ab Impostoribus tribuant Angelis cultum divinum Daven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Nuntiando Stephen who had the heavens opened saw not those orders of Angells what they were if Paul who was taken up into the third heaven saw yet so little of Angells that whosoever will teach so curiously of them he saith they be puft up of a fleshly mind to speak of things which they never saw Let no man beguile you of your reward in a voluntary humility and worshipping of Angells intruding into those things which he hath not seen vainly puft up by his fleshly mind If John in all his revelations had no such knowledge revealed of Angells then it 's a duty to be modest and sober in inquisitions to be wise unto Sobriety and to avoyd curious speculations of Schoolmen and confine our selves unto the Word of God Now what they are we shall shew from their names and Nature First from their names they are Messengers who carry a Their Name message they are Gods messengers * This name Angell is attributed unto Christ †Gen. 48. 16 The Angell that delivered me from all evill blesse the lads c. ‖ Ex. 23. 20. Behold I send an Angell before thee to keep thee in the way and to bring thee into the place which I have prepared †Nomen non naturae sed officii Aug. * Isa 63. 9. In all their affliction he was afflicted and the Angell of his presence saved them in his love and in his pitty he redeemed them and he bare them and carried them all the daies of old Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuntius Dei Steph. the Angell of his presence and the Angell of the Covenant Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seeke shall suddenly come unto his Temple even the Mal. 3. 1. messenger of the Covenant whom yee delight in This name of Angell is ascribed there unto John Baptist who came in the spirit of Elias and unto Christ also and likewise to our Ministers pastours and teachrs Rev. 2. 12. Rev. 3. 1. Angells are took for Spirits Messengers of God imployed for the fulfilling of his will and commands in Heaven or in earth And so in my Text. For their Nature Damascene giveth this definition of Angells 2. The Nature of Angells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Damasc A most pure and perfect intellectuall immateriall and immortall creature created and appointed to be Gods attendants and messengers between God and man Not that God hath any necessity of help or cooperation of his creatures but that he is pleased in his will and pleasure to imploy those Instruments So I will and so I command God only can say and we may not question what he doth But to set down their Nature more fully I 'le take notice of these properties 1. Angells are Spirits He maketh his Angells spirits and his Ministers a flaming fire In that they are called spirits that declares 1. Angells are spirits Psal 104. 4. Spiritus vox naturam declarat flammae vero â—oruÌ„ potentiam Gomarus Facit Deus instar ventorum velocissimos Ministros eosdemque facit flammam ignis hoc est celerrime instar fulgâ—ris exequendi jussa paratissimos Pareus in loc their Nature and flaming fire that shewes their power Windes and fire are swift in their motion and so are Angells God makes his Ministers swift like wind and like a flame of fire that is most ready like lightning speedily to execute his commands They are not compounded of matter and forme for Luk. 8. 30. Many Devills entred into one man and the Devills themselves were once Angells of light And though we read that they have appeared in bodily shapes yet we must know that those bodies were assumtitious They might assume a body for a time for the discharge of that particular service they went about And whereas we read of their wings faces hands and tongues all those are to be understood Metaphorically The disciples were terrified and afrighted and supposed that they had seen a spirit And he said unto them why are ye troubled and why do thoughts Luk. 24. 37 38 39. arise in your hearts Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as you see me have Angells are incorporeall and though we read of their eating and drinking as the Angells with Abraham Lot and others we must know that when they assumed bodies God might give them those faculties that belonged to bodies or they might consume the foode and work miraculously above mans apprehension 2. Angells are invisible By him were all things created that are 2. Angells are invisible Col. 1. 16. in heaven and that are in earth visible and invisible whether they be Thrones Dominions or Principalities or Powers all things were created by him and for him And they acted invisibly when they took upon them shapes and assumed bodies for a time indeed they appeared unto men but as spirits they are as Invisible as a mans soule Who hath seen a spirit at any time or the soul of man or an Angell 3. They are Immortall Good Angells are so neither can theâ— 3. They are immortall Luk. 20. 36. dye any more for they are equall unto the Angells and are the children of God being the children of the resurrection Bad Angells are so Then shall we say to them on his left hand depart from me Matt. 25 41. ye cursed into everlasting fire prepared for the Devill an his Angells 4. They neither marry nor are given in marriage Hence Chrysostome 4. They neither marry nor are given in marriage Luk. 10. 33. confutes their opinion who from Gen. 6. 2. by the Sons of God understand the Angells this must needs be a very corrupt exposition because they neither marry nor are given in marriage 5. They are most numerous a great multitude * Gen. 32. 1 2. Jacob went 5. They are most numerous on his way and the Angells of God met him
who muster their forces to make our comforts Ichabod but this joy saith Christ no man taketh from you men cannot give it nor bereave us of it Therefore bid adue to all thy carnall joyes but lay fast hold of and let not goe the joyes of Gods spirit this is the first duty I presse upon you to make God your joy 2. Make God your treasure How sollicitous is a man to get Dut. 2. Make God your treasure pretious treasures how doth he compasse sea and land to get them and when he hath them in his possession how carefull is he to keep them A man of understanding leaves not his Jewells at randome but locks them up safe in a Cabinet now if God be our treasure we will seek him in his Ordinances God is the treasurer and the treasure both this is the only treasure we must seek after if we find not God in one Ordinance le ts go to another if we find him not in the word le ts go to the Sacrament and if we find him not in the Sacrament le ts repaire to our prayers and fall upon our knees if yet we find him not le ts with the spowse make inquiry after him le ts aske the Ministers of Christ nay le ts put all these together and never give of seeking till we have found him whom our soule loveth Now when once we have got him le ts labour to keep him Will a wise man cast dirt upon a pretious Jewell every sinner indeavours to cast dirt upon God Sin is of a besmearing and fullying quality If then thou wouldst preserve thy spirituall treasure and keep the grace of God in thy soule take heed of that which foules and staynes it and that is sinne Oh! Christian be instructed to set upon the work of purification labour to cleanse thy selfe from all pollution of the flesh and of the spirit so that thy soule and body may become a glorious Temple wherein the spirit of God will set up his habitation God is our treasure our faith hope and very life it selfe are reposited in his custody and therefore the Lord Christ should be more pretious unto our soules then thousands of Gold and Silver Oh! how pretious is Christ unto that soule which hath seen and tasted how good the Lord is 3. Make God your refuge What would a man give in such Dut. 3. Make God your Resuge times as these for an Asylum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sanctuary whereunto he may fly and be secure Men promise themselves security some in one place and some in another and they set their hearts upon them But alas the comforts wherein they trust prooves oft times a Jonahs gourd which in one night had it's originall and it's period or an Egyptian reed which will either pierce them or give them the slipp in their greatest extremity But ô blessed man who makes his God his refuge and seeks a hiding place in a divine promise so that hee 's not afraid of evill tydings hee 's not discouraged by the direfull imprecations of blasphemous Rabshekahs of John of Leydens faction Let the extremity be never so bitter yet a true Believer can draw down comfort from a promise which preserves his soule from sinking he knowes how to look beyond men unto his God In such times as these which are sad and perillous times when men are set upon mischiefe and wounder that men run not with them into the same excesse of riot a man that hath a spirituall eye can bring home the promise that the Rod of the wicked will not lye long upon the lot righteous whâ—n God hath done with the rod he will cast it into the fire but he will provide Scorpions for their enemies David was perswaded that it would be better for him notwithstanding Shimeis execrations so I am perswaded that for bitter aâ—d implacable spirits opposite to Magistrates and Ministers now a daies Gods people shall fare the better Let God alone and do not anticipate him in his own worke for all the malice that men and Devills can invent shall work togeather for the good of the people of God David had fainted had he not seen the goodnesse of the Lord in the land of the living and Hezekiah had fainted by reason of the huge host of Senacherib but that he believed that God would be their deliverer We have the same God still as good and as gracious as ever he will put a bridle into the lips and a hook into the nostrills of unreasonable men God can help with meanes or without meanes he can help us and that right early When a man out of the strength of Faith can make God his refuge and shelter and hide himselfe under the covert of his wings this man amidst multitude of sorrowes is a man of singular comforts beyond expression and apprehension Now then amidst multitudes of feares and sufferings labour to have recourse unto a divine promise that though friends meanes hopes and comforts may faile thee yet the Lord will never leave thee nor forsake thee He never failes them that put their trust in him The promise runs unto you that feare my name will the son of righteousnesse arise with healing under his wings Mal. 4. 2. If you can thus apply the promise and labour to live by Faith you are fixt upon Mount Zion and shall not be removed Psal 125. 1. 3. And lastly I shall close up all with a word of Direction that Vse 3. For Direction amongst the greatest crossesse and miseries you may still find matter of joy and comfort in God 1. I shall direct you to remoove some impediments 2. To do some duties 1. Remove these foure Impediments The first or which I set in the fore front is earthly mindednesse 1. Imped Earthly mindednesse this is a choake Peare unto the grace of God this and spirituall joy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incompatible termes A man that is glued unto the world cannot rejoyce in God heel 'e say of his riches as Mica said of his Idolls they have taken away my Gods and what have I more Jacob spake of Benjamin his soule was bound up in the life of the Lad so may I say the life of a worldly minded man is bound up in his riches his riches and joy live and dye togeather Now discourse unto such a man concerning the riches of Christ you talke of Riddles he askes what is thy beloved more then another beloved he wants a spirituall in-sight into Christ The earth is an opacous body interposed between the organ and the object so that he cannot discerne the beauty and excellency that is in Christ a worldly man cannot rejoyce in God 2. Remoove Infidelity when men exercise their sense more 2. Imped Infidelity than their faith and will with Thomas not believe unlesse they see Oh! what enemies are they unto their own comfort Though the Lord should make windowes in heaven could these things be
only yet by a Synecdoche totius comprehends the whole man so that the understanding will affections and heart all must be renewed changed and regenerated The reason which judicious Mr Calvin gives is very apposite Calv. in loc to our purpose Quandoquidem mente corde alieni sumus à Dei Justitiâ Estius gives a good Note Studeto quotidianae renovationis Estius in loc mentis vestrae per mortificationem malorum affectum cupiditatum To him I l'e only adde the exposition of Oecumenius Oecumenius in loc on the place Qâ—ia homo cum quispiam est non potest non peccare ideo semper renova te ipsum inquit per poenitentiam The result of all is this that in transformation and renovation no new substance is added to the regenerate man but only new spirituall Qualities are infused into him The Faculties of heart and life are all put into a new frame I acquiesce in the Apostles exposition being instar omnium 1 Thes 5. 23. And the very God of peace sanctify you wholly and I pray God your whole spirit and soule and body be preserved blamelesse unto the coming of our Lord Jesus Christ 3. I proceed in the third place to make good the proofe of the 3. The Doctrine prooved Doctrine That every really converted person is transformed and changed in the renovation of his mind This I shall endeavour to proove by Scripture and Reason 1. For Scripture proofe the Apostles Exhortation is Eph. 4. 23. 1. Prooved by Scripture And be renewed in the spirit of your mind The same Apostle professeth 2 Cor. 4. 16. Though our outward man perish yet the inward man is renewed day by day This is the Laver of Regeneration mentioned Tit. 2. 5. It is the washing of the Ethiopian and the cleansing of the Leopards spots Of this the Apostle James speaks Jam. 4. 8. Cleanse your hands yee sinners and purify your hearts yee double minded And what their happy change is the Apostle mentions 1 Cor. 6. 11. And such were some of you But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the spirit of our God 2. Prooved confirmed by Scripture Reas 1. This change is wrought only by the Power of God 2. For fuller Proofe and Confirmation by Evidence of Reason Amongst others some Reasons may be these Especially 1. Every Converted person is changed and renewed in his mind by vertue of the power and irresistable operation of the spirit of God which bloweth where and when it listeth and when it worketh none can hinder It was Gods spirit that breathed upon those dry bones mentioned by the Prophet Ezekiel chap. 37. That had sinewes flesh and life given them So in our Regeneration it 's Gods spirit that breatheth life into us and quickeneth us Who were dead in trespasses and sinnes So saith the Apostle You hath he quickned who were dead in trespasses and sinnes And Rom. 8. 13. Eph. 1. 2. If yee live after the flesh yee shall dye but if yee through the spirit do mortify the deeds of the body yee shall live This the Apostle further expresseth 1 Cor. 6. 11. And such were some of you but yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the spirit of our God 2. The Word of God is an Instrumentall meanes to work Reas 2. The Word is an Instrumentall means of Renovation this Change It 's an immortall seed 1 Pet. 1. 18. It 's the arme of the Lord Isai 53. 1. The power of God unto Salvation Rom. 1. 16. 3. Without this Renovation and change there can be no Salvation For whoever hath Interest in Christ is a new Creature 2 Cor. 5. 17. Whoever comes to Heaven must be borne againe R. 3. Without Renovation there can be no Salvation Joh. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He must be borne from above whoever is saved hath put off the old Adam and put on the new he is cut off the old stock i. e. the old Adam and implanted in the new Adam But before I come to Application I l'e lay down a few Cautions 1. We must know that every by Nature is blind and ignorant Caut. 1. We must know that every man is blind by nature of God Eph. 4. 8. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Even the mind the noblest part is depraved with ignorance vanity unbeliefe doubtings and errours 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Col. 1. 21. And you that were sometimes alienated and enemies in your mind by wicked workes yet now hath he reconciled The state of unregeneracy Eph. 5. 8. is a state of darknesse even darknesse in the abstract Cau. 2. This work of Illumination is not attained by mans Industry 2. That this great work of Illumination the opening of the eyes is not attained by the studies and endeavours of mans industry This is the work of the great God to bring a soule from darknesse to light from the power of Satan unto God Phil. 2. 13. For it is God which worketh in you both to will and to do of his good pleasure Caut. 3. The best of believers are but sanctified and renewed in part 3. The best of Believers are but sanctified and renewed in part still there is some blindnesse some ignorance in the best This imperfection Paul himselfe although the chiefest of the Apostles acknowledgeth Phil. 3. 12. Not as though I had already attained either were already perfect but I follow after if I may apprehend that for which I also am apprehended of Christ Jesus 1 Cor. 13. 9. For we know in part and we prophecy in part These Cautions premised I proceed to particular Application of all For Application I shall fix on foure Uses Applicat 1. For Information 2. For Examination 3. For Exhortation And 4. For Consolation 1. For Information Be informed of the miserable condition Vse 1. For Information of all unconverted Persons and they are such as are not transformed in the Renovation of their mind Some there are that lye in darknesse even are darknesse it selfe as Eph. 5. 8. For yee were sometimes darknesse but now are yee light in the Lord walk as children of light These neither perceive nor receive the things of God 1 Cor. 2. 14. The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Now let none think that Ignorance will excuse them The wise man tells us without knowledge the heart is not good Others there are who
contemnunt c. Rollocus in Joh. 6. 45. 1. Divine knowledg is humble Rolloc observes on the place And that you may know where this knowledge resides let me assure you That it ever lodgeth in an humble breast The knowledg taught of God is an humble knowledge But when God opens a mans eyes and gives him the spirit of understanding he then discernes in himselfe more ignorance and folly then knowledge After that he hath studied this domum interiorem his own conscience as Bernard stiâ—es it he knowes more ill by himselfe then all the world can acquaint him withall As the consideration of his primitive integrity may be scientia inflaens so the review of his originall praevarication may be scientia humilians As that may pusse up so this may humble It 's the greatest honour of the learned'st Rabbies to be men of the humblest spirits And the more humble they are the greater proficiency they make in knowledg Let them consider what they have is derivative Quid habes quod non accepisti Their abilities are not their own but so many talents concredited unto them of Quinto quis decrescit in despectione sui tanto amplius proficit in cogni tione Dei Bern. 2. It s a reforming knowledg which they must stand accomptable unto him who is their Lord and Master It 's undoubtedly true that the most ignorant are apt to think best of themselves The Laodiceans were well conceited of themselves and the reason was because their eyes were not opened Neither doth divine knowledge float in thy brain but secondly it workes a reformation upon thy heart and life To depart from evill is understanding Job 28. 28. Hereby we are sure that we know him if we keepe his commandements 1 Joh. 2. 3. this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed of a man of knowledg Hath thy knowledg an effectuall influence upon thy life and conversation Doth it quicken thy love to Christ and inkindle thy zeale for his glory When the spirit of wisdome breaks in upon thy soule just as when the spirit of God came upon Saul it makes thee another manner of man this spirit is a fire to purge thy corruptions It 's water to allay thy passion It 's a winde to blow and scatter thy swelling thoughts of vanity May that popular rumor never be verify'd of our age that never was more knowledg and never lesse practise Now when knowledg abounds as the waters cover the seas where 's the returne of a sanctify'd conversation Hee 's truly the knowing man who reduceth his knowledg into practise Knowledg and practise should goe together in a mutuall equipage being conjoyn'd in an indissoluble union by the Holy-Ghost If then God hath advanced you to places of higher dignity God expects from you more duty and obedience If God hath bestowed greater gifts on you he expects better fruits of holinesse to be manifested throughout your whole life and conversation For where much is given much is required Hee 's a man of learning that is a man of a sanctify'd conversation I remember Berr Suber 〈◊〉 〈◊〉 37. that Bernard gives a direction or two for knowledg ut scias quo ordine quo studio quo sine For order that must be known in the first place which most nearly conduceth unto thy salvation For study that must be studied which is most worthy of thy love and as for the end that must not be curiosity but the edification of thy own and thy brothers soule These directions in my Text meet as lines in the same center Christ Jesus is first to be known worthiest of our love and the end of all our knowledg This puts me in mind of my second particular the object of my Apostles resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know Jesus Christ 2. Part Concerning the Knowledg of Jesus Christ In these Epistles St Paul useth the name of Jesus above 500 times and no wonder for in this name there are above 5000 treasures Yea in it all the treasures of wisdome and knowledg are reposited If you would Anatomize all Pauls Epistles you should find the sacred name of Jesus written in the heart of them in golden characters as truely as they falsly report it was seen in the heart of Ignatius Loyola that grand Impostor I have read that Phidias made a buckler for Minerva wherein his own name was so curiously ingraven that it could not be took out without the dissolution of the whole frame So Christ hath divinely wrought his name in the Scriptures and that so accurately in so much that you cannot take it out but the truth will fall to the ground Christ is the complement and perfection of all science the ground of all consolation Hereupon the Prophet concludes triumphantly I will rejoice in the God of my salvation Hab. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. strom 6. Our knowledge and spirituall paradise is our Saviour So * Clemens Alexandrinus O then above all thy gettings labour to get this understanding to know Christ and him crucisi'd Have this and thou needest no more It 's that unum necessarium the onely requisite A man may read 20 Lectures in Aristle and yet be never the more moralliz'd man All Platoes and Aristotles Precepts meddle not with heart pollutions nor tend to the Reformation of the inward man A man onely acted by principles of nature cannot correct the least vice It 's beyond the sphaere of it's activity to discover sin in it's proper colours I mean the siafulnesse and pollution that is in sin 'T is true a temperate Socrates a just Aristides a covenant-keeping Regulus shame many of us Christians and will rise up in judgment against us and condemne us but their morality could not advance them to the third Heaven The eye of naturall reason was too dimme to discerne Christ erected upon a pole Their charity then justly deserves the check who inlarge the way where Christ hath streightn'd it The text is expresse there 's no other name given under Heaven whereby we must be saved Till this truth be expung'd out of Canonicall Acts 4 12. Scripture I shall never admit any scientiam mediam or posterne dore to let in those who are without the pale of the Christian world As for those Jesuited persons who advance nature and deprave grace the time may come when upon conviction of conscience they may be forc'd to conclude with Bellarmines Tutissimum est c. It 's Bellarm. 1. 5. de Iustif the safest way to rely upon the grace of God when as that idolized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will prove an Aegyptian reed to give them the slip in their greatest necessity Now it 's requisite that I should put a difference between the 3 Characters of Knowledg precious and the vile and distinguish that knowledg which is so in reality and truth from that which is counterfeit and only personates a Christian View it in these distinguishing
characters This is a fundamentall an excellent and a soule-saving knowledg 1. I say this is a fundamentall knowledg The knowledg of 1. Fundamentall Christ is the summe and substance of all Divinity the scope of all the Scriptures the very pith and quintessence of all religion even that which is without controversy the great mystery of Godlinesse The Scripture is the field and Christ the pearle of price The Scripture the Box and Christ the pretious oyntment Pretiosum oppâ—balsamum in gemmeo myrhothecio Christ is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though every word in Scripture didre-echo this pretious word The Apostle sets it downe unto the life Eph. 2. 20 21. And are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the cheife corner stone in whom all the building fitly framed together groweth unto an holy temple in the Lord. 2. Excellent 2. Adde hereunto this is an excellent knowledge The Apostle though a man of incomparable gifts yet accounted all things but losse and dung in comparison of this Phil. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be they what they will honours riches in their greatest estate and confluence arts and sciences in their resplendent lustres let them be virtues which beautify the mind yet when they come in competition with Christ they passe under such a censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losse and garbidge the most vile and contemptible things in the world This knowledge must needs be amiable because it proceeds from Christ the fairest of ten thousands And lastly for the complement of all this is a soule-saving-knowledge 3. Soule saving 1 〈◊〉 2. 14. When all Philosophicall speculations puzzle non plus thy understanding and cannot administer the least auxiliaries unto thee For the naturall man perceiveth not the things that are of the spirit of God then when thou hast the spirit of discerning to see their emptinesse and impotency Christ darts a ray of supernaturall knowledge into thy soule infuseth into thee new principles a renewed nature And now thou discernest with another manner of eye for the spirituall man knoweth all things Thou must then have a better master then Aristotle to teach thee This knowledge can no where be learnt but in the schoole of Christ A man may be admired for a great Gnostick as accurate a Text-man as Buxtorfe records of the Jewes as to know every letter in the Bible and observe every point as the Masorâ—tâ—es doe yet all this while he may be a meere stranger to this soule-saving knowledge For if the Doctrinall truth of Scripture be not made an experimentall truth unto thy soule and conscience though thou mayst be reputed a great schollar yet thou art farre from being a good Christian When Christ comes into thy soule by his grace he renewes thee in the spirit of thy mind he purifies thy nature reformes thy life redeemes thee from thy vain conversation When his gracious face shines upon thee he makes his waies and saving health known unto thee as it is Psal 67. 2. Thus I have endeavoured to describe the object of this knowledg positively considered lett 's now view it as privatively and by way of Antithesis set down in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely or nothing else besides Jesus Christ Q. But doth no other knowledge passe currant Doth my Apostle use a kind of Ostracisme to banish all secular learning out of the schoole of Christ A. Doubtlesse such an interpretation stands not with the sense Calvinus in locum Aquin in locum of my Apostle Nulla mihi scientia tanti fuit ut aliud cognoscere appeterem quam Christum licet crucifixum So Calvin He esteemed no knowledg equall to the knowledge of Christ Per sapientiam verbi â—vacuatur crux Christi By eloquence of words the Crosse of Christ is made of none effect so Aquinas upon the place But these two agree with Estius and Paraeus who are no enemies unto humane learning but they much disrellished the affected eloquence of new-fangled preachers who rent the people a sunder from unity to mutiny from faith to faction and so teare the seamlesse coate of Christ They bragd of Cardans vaine glorious humour otherwise a man of wisdome who making a catalogue of renowned worthies inserted himselfe Hiâ—ronymus Cardanus in the number So these instead of preaching Christ in all humility are not ashamed to vent the frothy issues of their abortive braines rather to tickle their auditors eares then to affect their consciences Therefore to this poyson my Apostle prescribes a soveraigne antidote and that Paraeus inlocum is to preach Christ and him crucified Sola Christi cognitio sufficit ad salutem saith Paraeus The knowledg of Christ is alone sufficient unto salvation but he addes further sed cum aliis conjuncta tanto erit jucundiâ—r but mixt with other sciences will rellish some palates the better Having a spice of humane learning it may winne upon mens affections and so take the learned in their own Art Augustine going to have his eares tickled had his heart touched and got Christ to boote with the eloquence of Ambrose A Minister ought to preach in the most winning way and ought to endeavour by a pious kind of fraud not in a Popish nor Machiavilian sense to insinuate himselfe into the affections of his Auditors I ground my assertion upon the Apostle 2 Cor. 12. 16. beeing crafty I caught you with guile The preacher studied acceptable words Elegant composures and apposite expressions are commendable I know not any thing to the contrary but an Aegyptian jewel may be dedicated to the service of the sanctuary The Apostle quotes Menander Videmus non satis esse si sidem nostrae integritatis faciamus nisi â—ales deprehendantur quorii usâ— fucrimus opera Quare delectus habendus est non levis neque perfunctâ—rtus sed exquisita diligentia Calv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Dan. 2. 34. Aratus Epimenides Heathen Poets that so he might foile the Gentiles with their own weapons Chrysostome upon my Text saith The Apostle who knew greater things of art could not be ignorant of these lesser things yet he would relinquish his learning deny his parts seeme to be ignorant of his gifts that by this meanes he might gaine the people to the knowledge of Christ The Apostles Acts 4. 13. were accounted by the Counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illiterate men even Ideots as the word is commonly Englished yet these God used as instruments to confound the wisdome of the wise and to put to silence the most knowing men We read in Daniel of a stone without hands cut out of the mountaines which battered all the rest in pieces so the Gospell of Christ in its purity and simplicity without the help of humane policy or contrivances throwes down all the towring thoughts of men it levels mountaines as low as the vallies and casts
Labour for the practise of mortification and learne the divine lesson taught in the schoole of Christ to deny thy selfe Labour to bring thy selfe over to a sweet frame of resignation that thou canst willingly part with thy choicest pleasures and comforts for Jesus Christ As those in the Revelations cast down their crownes so cast down thy chiefest comforts at the feet of Christ It was an excellent speech of David 2 Sam. 15. 25 26. If I shall find favour in the eyes of the Lord he will bring me back againe and shew me both it and its habitation But if he say thus I have no delight in thee behold here am I let him doe to me as seemeth good to him so if it seeme good in the eyes of God he can wholy take thy heart off thy comforts or else give thee them in greater mercy in a more sanctified manner and so make thy comforts exceeding comfortable What canst not thou foregoe any outward pleasure any worldly delight now how wouldst thou resist unto blood undergoe the fiery tryall if Christ should call thee thereunto If thou hast runne with the footmen and they have wearied thee then how canst thou contend with horses And if in the land of peace wherein thou trusted'st they weariâ—d thee then how wilt thou doe in the swelling of Jordan Tertullian in his tract de cultu faeminarum hath this observation Timeo câ—rvicem ne margaritarum smaragdorum laqueis occupata Jer. 12. 5. Tertul. in Lib. de cultu Faeminarum lorum Spathae non det I feare saith he that neck that is used to pearles and chaines will not give it selfe to the sword Men of delicate appetites who pamper their flesh will find it a difficult taske to endure any hard-ship for Christ's name It was an inhumane practise of that Monster Nero who rejoyc'd when Rome was on fier None but beasts will enjoy their pleasures when the common-wealth is in jeopardy and religion and liberty lies at stake O then put on bowels of compassion and be alike affected one to another beare one anothers burthens Let your resolution run paralel with St Paul's who is afâ—licted and I burne not O that instead of burning in lusts you would burne in love one to another A blessed alteration Tudippus and Phocion being both condemn'd to die one of them was afraid the other recollected his spirits and in this wise comforted him Non satis est tibi Tudippe cum Phocione Mori Is it not sufficient for thee O Tudippus that thou diest with Phocion A commâ—nion with Christ's afflicted members in a suffering condition is accounted their crowne and glory Consider God hath cald us unto vertue and unto glory It 's the Gospels glory to set out unto us high and glorious things these we want and these are worthy of our search Let 's then no more seeke after lying vanities and forsake our own mercy The dehortation reacheth us home in my text Ne quaesuris seeke them not which is the Use and Application which I promis'd you the close of my paines and your patience Application Is 55. 2. Use 1. for Expostulation Let me expostulate the case with you as the prophet Isaiah doth wherefore do ye spend mony for that which is not bread and your labour for that which satisfies not There 's no created power which can be commensurate to the boundlesse desires of an immortall soule A glutton may fill his belly but he cannot fill his lusts A rich man may fill his barnes but he cannot fill his heart It 's triangular still one angle will be empty An ambitious man may have titles of honour enough to overcharge his memory but not to fill his pride The voluptuous may wallow in sensuall delights he may be a frequenter of prophane Theatricall interludes and yet the hell of his desires remaines unsatisfied why then should men be such fooles to seeke after other lovers besides Jesus Christ and to hunt after any other kingdome besides the Kingdome of God and his righteousnesse how many mens hearts are in aequilibrio pendula indifferent to which side the ballance turnes When Mâ—rdecay was rays'd many became Jewes and it was the saying of Pamachius an heathen Fac me Pontificem ero Christianus Such u Platiram devi tis Portificum follow religion as the people did our Saviour for the loaves and so make it a stalking horse for the advancing of their ambitious designes but siniâ—ter respects never prove a sure bottome for the soule to be fixt upon If the maine question of a Minister be what 's the fleece of the sheep I much scruple whither he hath the heart to feed them For a man to be wedded to his revenues and incomes and not to the discharge of his duty what 's this but to marry the portion and not the wife What a great madnesse is there in men not to trust their honours dignities and riches with God in whose hands they are in the safest custody what folly is there in men to make their servants their Masters by Idolizing an arme of flesh and subjugating themselves unto the creatures as if they preferred a slavery before a freedome The Apostle tells us Col. 3. 3. that we are dead men and is it congruous for dead men to hunt after honours and the worlds goods wee are crucified to the world And we are Crucified with Christ O labour then to answere thy Originall As he minded not high things on earth as he was wrap't up in heavenly meditations so should we have rays'd spirits and sore aloft being carried with the wings of divine contemplation It 's reported of Lysimachus that for his staying to drinke one draught of water he lost his kingdome So if we stay for these waters drawn out of the broken cisternes of the creatures we may hazard our pretious soules had we eye-salve from Christ to iliuminate us we should discerne such transcendent beauty in the waies of holinesse so that we should enter an action and zealously commence a suite against the world and never let fall the suite till we have obtain'd a sequestration between our soules and these things here below You may remember that my errand is to you not to seeke after great things I meane such as are reputed so by the great ones of the world Who ever sought them and prospered Nimrod Haman Nebuchadnezzar Herod sought them out to the utter ruine of the seekers Let the streame be turn'd seeke the Matth. 6. 33. Kingdome of God and his righteousnâ—sse and all other things shall be added as supernumerar accruments O that I could prevaile with you to seeke those things that are above It 's the glory of the Gospell to set out glorious things We have a glorious God glorious graces glorious company glorious priviledges and a glorious reward Had'st thou but a glimpse of those superlative excellencies which are treasur'd up in Christ of those glorious things which are spoken of
the City of God which St Peter cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 4. an immarcessible crowne of glory then thou would'st be transform'd into another manner of man thy tongue will be toucht with a coale from the altar Thy language wouâ—d bewray thee to be a denizon of Canaan thy love joy and hope would be alienated from the world and wholy center upon God who is the love joy and hope of thy soule Were there no future reward of godlinesse the beauty that is in it selfe is more amiable and desiderable then all the Kingdomes of the world and the glory of them What Cleopatra said Cleopatra to Marcus Antonius It 's not for you to be a fishing for small fish but for townes forts and castles And so for those who have the beames of Gods reconcil'd countenance darted into their soules who have a spirituall acquaintance and a sacred communion with the great â—â— God of Heaven and Earth It 's not for them to be trading for meane things for the trash and pelfe of this miserable world but their spirits must aspire unto great things eternall life v. Fox Martyr de Edvardo primo glory and immortality even the price of the high calling that is in Christ Jesus our Lord. It 's story'd of Edward the first that he had a vehement desire to goe to Jerusalem but being prevented by death he gave in charge on his death-bed that his sonne should convey his heart thither and for that purpose he left a great Masse of mony so the Saints though their bodies are not in Heaven yet their hearts are there and their conversation is above though their bodies are here below O that my words might make a firme impression upon your consciences that you would put the highest price upon godlinesse and account it your honour and preferment whilst others labour for corne and oyle and joyne house to house for the perpetuating of their memories let me perswade you to labour for the riches of faith and the riches of Christ that you may be rich in holinesse and may be truly noble by the divine image stamp't upon your soules you that are cald to be Gods Embassadours his mouth to his people how dare ye chuse rather to be schollars to Pythagoras then to Christ by affecting a stupendious silence you that have tooke upon you the charge of soules doe not O doe not maintaine your bravery by the price of blood The time will come when it will be said sheapheard give accompt of the flock committed to thy charge When Andrew shall come in with Achaia by him converted to the saving knowledg of the faith John with Asia Thomas with India Peter with the Jewes and Paul with the Gentiles where then shall the idol shepheard appeare will such an Apology hold I could not brooke the rusticity of the people it would be a crushing of my hopes of preferment if I should spend my spirits upon such illiterate men But how darest thou deny thy breath to those poore soules for whom Christ powred out his pretious blood out of his veines My hearts desire is that all men in place of quality would herein anticipate authority and feed their flocks themselves and labour to approve themselves workemen not to be ashamed not handling the word of God deceitfully Happy were it for us if we could keep a Parliament within our selves and save them a labour by setting upon the worke of reformation every man in his own soule and conscience Hee 's the best Critick who makes a Critica Sacra upon his own heart who labours to understand the Errata of his own life and to wipe them out with the spunge of Godly sorrow Whilst we have an heart and a heart a heart for God and a heart for Mammon whilst worldly pompe and high place come in competition with the glory of God so that we would gladly carry a faire correspondence on both sides if these be our humours we can never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke with a right foote in the waies of godlinesse When thou flatterest thy heart on this wise O if I shone in an higher sphere if I had such and such a place of dignity I should then labour to bring more glory to God thou colludest with thy conscience and art not acquainted with thy selfe-deceiving-spirit how higher places might cause greater precipices If thou art not qualifi'd for the present condition I feare thou wilt be more unfit to manage another This is an hard lesson which I inculcate what shall the wise man deny his wisdome the honourable man his honours the rich man his riches we say t is a strong stomack that can digest much honey so it 's a strong spirit that is not overcome with the sweetnesse of much prosperity It 's a true signe that the Eunuchs were on Jehues side when they cast down Jezebell who had painted her face in pompe and glory so when the world comes in its harlots dresse and inticeth us to all manner of impurity if we can lend a deafe eare unto its syrenicall inchantments if we can bid defiance unto its bewitching allurements this is an argument that we set our faces towards Heaven that we seek a citty which is above whose maker is the Lord of Hosts In the second place I le adde a few directions how we should Use 2 1. For Direction doe to slacken our pursuit after great things and get our hearts estrang'd from them 1. For direction amongst many I shall only advise you to these foure things 1. Labour for a contented mind 2. Learne to deny your selves 3. Study the vanitie of the creature 4. Be acquainted with the fulnesse that is in Christ 1. You must labour for contentation of spirit It 's a lesson worth Dâ—rect 1. Labour for acontented mind the learning Phil. 4. 11. I have learned in what state soever I am therewith to be content what 's the reason that the ambitious never ceaseth climbing the covetous never ceaseth scraping the Epicure never ceaseth swallowing but because he is not contented with his present condition No life to a contented mind it accounts its poore cottage a kingdome it accounts its gleanings a granary its russet beyond all the rufflings in silk and sattin satis est divitiarum nihil amplius velle So Quintilian This is reckned by Seneca Quintil. Orat. 13. Seneca de vita beatâ Solum certe Beatum Cortina Aglium judicavit qui in angustissmo Arcadiae pauperis soli Dominus nunquam egâ—essus paterni Cespitis Teâ—minos invenitur Jul Sol. Polyhist amongst his beatitudes beatus est praesentibus qualiacunque sunt contentus amicusque rebus suis He indeed is a happy man who is contented with his present condition whatsoever it be Imagine thy present condition to be that which is allotted unto thee by God and that best which he in wisdome sees most convenient for thee this was Agars prayer Prov. 30. 8.
Give me neither poverty nor riches feed me with food convenient for me It s a great weaknesse that makes us weary of our present condition that we make it our taske Sysyphi saxâ—m volvere to be in a restlesse motion never satisfy'd whereas a man of an excellent spirit if the present condition be not sutable to his mind he labours to make his minde suteable to his condition Godlinâ—sse with contentment is great gaine 1 Tim. 6. 6. No reall contentment but in godlinesse for where its principled in a man it casts a man into such a sweet frame and temper of spirit that let the condition be what it will he apprehends it to be sent from God to him and therefore in all humility submits unto it making a vertue of necestity It was an excellent vow of Jacob Gen. 28. 26. If God will be with me and keepe me in this way that I goe and give me bread to eat and rayment to put on so that I come againe to my fathers house in peace then shall the Lord be my God Thus you see how this good man stood affected Though the Lord had promised him a goodly inheritance and a numerous posterity yet he seemes not to take notice of it so he may have Gods protection bread and rayment be they never so course he hath set his heart at rest in a sweet contented posture Ofttimes there 's more tranquility and setlednesse of spirit in a condition ebbing then flowing in ragges rather then robes O then labour for a contented mind and then thou wilt be rich even in thy poverty Secondly Learne to deny thy selfe Thus Abraham deny'd Direct â— Learne selfe-deniall himselfe Gen. 12. 4. who left his native country his kindred and his fathers house This practise proceeded from a principle of faith as St Paul records it amongst the catalogue of the faithfull Heb. 11. 8. It was the strength of faith indeed which made him goe he knew not whither staying himselfe upon the divine promises which was better to him then all lands and revenues God was he knew All sufficient and his exceeding great reward Likewise in a personall difference between him and Lot there he deny'd himselfe by giving precedency to him who was his inferiour He gives him his choyse and first refusall of his habitation Gen. 13. 9. A man cannot be Christs crosse-bearer except he deny himselfe A man cannot preach Christ unlesse he deny himselfe A man cannot pray in faith unlesse he deny himselfe A man cannot suffer for the name of Christ nor performe any service acceptable unto him unlesse it arise from a principle of selfe denyall Let the actions carry never so glorious an outside enough to dazle the very eyes of the beholders yet if selfe be the Engineer if selfe love and selfe seeking be that primum mobile which sets all the other orbes in their motion they are like those wilde gourds which spoild the whole messe of pottage and we may cry out as they did to the prophet est mâ—rs in ollâ there 's death in the pot there 's death in these gaudy services That student then hath studied to the best purpose who hath learn'd to deny himselfe The wise man must deny his wisdome the strong man his strength the rich man his riches the schollar his learning The good Christian must come out of himselfe in all his duties he must cast down his best performances at the feet of Christ beseeching the Lord Jesus Christ to beare the iniquity of his holiest things here 's the labour and this is the worke we must leave sin before it leave us When in the greatest confluence of profits honours and pleasures then a man can lay aside his dignities and deny himselfe in his pleasures when a man is rays'd unto St. Pauls excellent temper of spirit that befits him for any condition Phil. 4. 12. I know how to be abased and I know how to abound Hence observe a lesson very fit for us for all Christians to learne even to be content with our estate what soever it is Ayr. in Phil. â—very where and in all things I am instructed both to be full and to be hungry both to abound and suffer need When a man can use this world as if he uâ—'d it not When corruption hath matter to breed on then to keep it downe in the prime of a mans youth when his bones are full of marrow and his body is vigorous amidst the fruition of delights he can then deny himselfe these are the rare qualifications of a selfe denying spirit Hence David confesseth so foolish was I and ignorant even as a beast before thee The nearer a man approacheth to a sacred communion with the invisible God the more he is abased at the apprehension of his own vilenesse and with Abraham he confesseth that he is but dust and ashes If then we have been the disciples of Jesus Christ and have tooke out of his schoole this excellent lesson of selfe denyall then we are better taught then to seeke after great things here below 3. Study the vanity of the creature It was the upshot of Solomons Direct 3. Study the vanity of the creature Somnus bullâ— Vitrum glacies Flot Fabulâ— Foenum Umbra cinis Punctum vox sonus Aura â—thil verdict vanitie of vanities all is vanity What are all things under the sun but bubbles smoke fables wels without water trees without fruit broken cisternes Aegyptian reeds deceitfull bowes bags full of holes Weigh all earthly things in the ballance of the sanctuary and they will prove too light even lighter then vanitie it selfe A man trusts to a friend he deceives that trust repos'd in him Ziba tooke an opportunity to slander his master When we trust to our idols of gold and silver either by fire or water theeves or robbers perfidious servants or sundry other waies we are brought low and bereav'd of our confidence Our choycest earthly delights pretend a goodly fayre outside like the Apples of Sodome but being touched they faâ—â— into ashes and cinders The consideration of the vanity of the creature should cause us to cast off its yoke and suffer our selves no more to be under its vassalage Shall we be so sollicitous to seeke after our tormentor how much vexation and anxiety of spirit accompanies all the worlds darlings their desires are insatiable crying with the horse-leeches daughter give give and the creature cannot satisfy them the comforts of this present world urge their arguments just as the Divel urg'd Scripture to Christ toâ— halves taking what serves for their turne and leaving out what might make against them They tell you of goodly buildings preferments revenues and profits but mention not a syllable of the dayes of mourning and of that severe account which must be rendred at the impartiall tribunall of the great Judge of Heaven and earth Who then of any understanding will thus seeke after lying vanities and forsake his own mercies
who would joyne himselfe associate with this perfidious world a president of all vitiousnesse it brings us like fooles to the stocks and then laughs at our misery It brings us upon the rack and then becomes our executioner The time will come when the Lord will summon up his creatures and they all will bring in their Bils of inditement against their dearest minions and then thou wist find by woefull experience that those darling sins which yeelded the sweetest rellish unto thy sinfull soule in the acting will now present nothing unto thee but gall and wormewood they will make the deepest wounds and gashes in thy conscience If then thou art well acquainted with the vanity of the creature thou wilt slacken thy pursuite and forbeare such a furious prosecution of those things which are so destructive both to thy body and soule if thou knewest how vaine all things are in this world how empty how deceitfull thou wouldst not hazard thy soule upon such an unprofitable purchase 4ly And lastly Labour to be acquainted with the fulnesse that Direct 4. Labour to be acquainted with the fulnesse that is in JesusChrist is in Jesus Christ He hath fulnesse of wisdome to teach thee of holinesse to sanctify of mercy to pardon fulnesse of riches fulnesse of merits and fulnesse of glory It pleased the Father that in him should all fullnesse dwell Col. 1. 19. Be thy wants many from Christ thou mayest fetch a supply be thy miseries pressing Christ is a father of mercies and a God of all consolations for we have not an high priest which cannot be toâ—â—â—t with the feeling of our infirmities Heb. 4. 15. The selfe same bowels of compassion Christ hath in Heaven which he had on earth when he wept over Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 7. v. 9. Are thy desertions impetuous and thy spirituall conflicts violent doth the Angell Sathan buffet thee and sometimes leave thee as he did the possessed dead in outward appearance O make hast to Christ looke for him in the word in the sacraments in prayer if thou find'st him not in one ordinance never leave off seeking till thou hast found him in another and then â—ee'l manifest to thy soule that his grace is sufficient for thee Art thou poore Christ is riches art thou blind he is eye-salve Art thou weake hee 's strength Art thou dead hee 's life Now then remember thy selfe how all this while thou hast run on hoodwink't into errors and precipices expecting a fulnesse in the creature wherein is nought but emptinesse O Christians labour to make a better choyse to get hearts emptyed of all selfe-love and abhorre all selfe-sufficiency in and Idolatry with the creatures when once you are partakers of those glorious priviledges which are above of the fulnesse of Christs excellency beauty wisdome purity these will a thousand times recompence the emptying of your selves of any fulnesse of outward contentment in the creature How then should we powre out our petitions to have this fulnesse of Christ communicated unto us according Joh. 1. 16. to our measure that of his fulnesse we may all receive grace for grace Be thy condition never so poore in the world yet if thou hast Christ thou art the richest man in the world Though all things goe against thee friends leave thee riches faile thee promotion flies from thee thy custome and livelihood much decayes yet all this while if thou hast made Christ thy portion none can take away thy Christ Christ is better then thy friends then thy riches then thy promotion then thy custome Hee 's above all and better then all comforts nay the choicest comforts are none at all in comparison of his soule-ravishing comforts Christ hath Use 3 For Exhortation the preheminence and is all in all In the last place here is an use of Exhort to perswade you to get your hearts weaned from the world And now that I might better prevaile with your spirits that you might be took off of these things here below no more seek great things in this world for your selves suffer me to presse home unto your consciences these ensueing considerations 1. Earthly things are accompanied with much vexation and disquietnesse of spirit 2. They cannot afford any satisfaction unto the soule of man 3. All things on earth put together in one cannot helpe a man in the evill day 4. They cannot lead a man beyond this present life they cannot accompany him unto eternity Weigh seriously these considerations and they will be as so many plummets of lead to weigh down your affections and keepe them from an eager pursuite after the greatest things the Universe can afford 1. I say the greatest things in this world are accompanied with much vexation and disquietnesse of spirit As it 's a great blessing 1 Consider The vexation that accompanies earthly things to enjoy the creature with a chearfull heart so it 's a great curse to have them as so many thornes in their sides prickingâ—â—m and as so many gins and snares in the way to intrap the followers to their ruine Let a man have a Cornucopiam a store house of riches yet if he cannot quietly enjoy himselfe in the use of them he had far better be without them Let a man be upon the rack let the wheele passe over him and dislocate his bones Let him be put in Peâ—â—â—lus Bull or expos'd to the most exquisitely devis'd torments in the tenne persecutions in the primitive Church yet this mans payne is easy in comparison of his who hath riches and honours in abundance even goods laid up for many yeares and yet hath all this while a discontented spirit Thou then who ever thou art that art an Ingrosser of worldly wealth who mak'st gold and silver thy Idols and honour'st them morâ—â—en thy God thou art not aware how thy earthly mindednesse will sharpen and give teeth to an affliction to eat out thy choicest delights and comfortâ— Thou art sollieitous to plow and low thy grounds and another may reape the fruits thereof Likewise thou hast no power of the clouds and canst not command the influence of heaven for the iniquity of a people God makes the heavens iron and the earth brasse and now how art thou vext and disquieted and know'st not how to helpe thy selfe thou hoardest up monies in abundance the thought whereof cheares up thy heart in the interim God denies thee thy health sends thee the gout chollick stone strangury and the like so that its a burden and a torment to live Thou hug'st thy selfe in thy ample possession and favours of great ones Now thou hast somewhat to loose thou art made a fairer marke of opposition Suits in law and vexatious controversies may wast thy estate Thieves shipwrack's perfidious servants miscarriages and ill successe in businesse may bring thee to a morsell of bread or otherwise God hath given riches and not an heart to use them and this I reckon
amongst the greatest outward curses which can befall the sons of men Sometimes God takes away a mans tast so that he can rellish no more sweetnesse in these things then in the white of an egge Otherwhile God takes away a mans rest so that he lies all night tossing to and fro and can take no rest his sleep falls from him and his eyelids can take no slumber divitias invenisti requiâ—m perdidisti thou hast got riches and lost thy rest Stobaeus hath a story of one Anacreon who when Polycrates had give â—im five talents he could not sleep two nights together he immediatly restor'd them saying * Reddidit ea inquiens non tanta esse quauta ipsorum nomine curâ laboraret Stob. cap. 39. they were not so much worth as to countervaile that care which was undertooke to keepe them But admit thou art not yet blasted in thy estate though usually the great ones of the world feel this by wofull experience yet there 's a fierce lyon which a long time slept at thy dore which now being awakened flies upon thee this is thy conscience wâ—â—h presents unto thee the history of thy life in all its ugly deformities it paints thee out in thy proper colours and this mappe discovers a mare mortuum a dead sea even a sea of blood destruction and misery thy fatall period Quis tanti emet paenitentiam So Diogenes said concerning Lais the strumpet who then of any understanding would purchase thâ—sâ— worlds goods at so deare a rate to be thus in a restlesse condition never at quiet distracted with thoughts perplexed with cares and wounded in conscience Honour proves a torment To be degraded is the height of infelicity No disgrace parallel to that as to be advanc'd high and immediatly pul'd down in the dust It was Wolseyes complaint Had I been as carefull to serve the God of Heaven as I have been to serve my Lord and master on earth he would never have left me in my gray haires Riches prove the greatest crosse when God blowes upon them To be as Job one while the richest of all the sons of the East and then ere long become a proverb of poverty this is an exceeding misery Pleasures are vexations laughter is madnesse Eccl. 2. 2. Wouldst thou then have that which might quiet thy spirit thou must seeke it else where if thou seek'st it amongst the great things of this world thou seek'st all this while for the living among the dead No earthly thing can quiet the soule There 's much vexation in the greatest things of this world here below and therefore seeke them not But admit they have wearied us in vexatious suites tossing us from court to court and so by many delayes and troubles hath impoverish'd us yet if at the last they afforded any satisfaction this would make amends for all but no earthly thing can satisfie the soule This is my second consideration They bring us into suites 2 Consid Earthly things cannot satisfie the Soule weary us in them and at last cast us The world brings us into a lottery where we come with heads full of hopes but at the last return away with hearts full of blankes the Teraphim is a lye All the creatures may be compar'd to bags full of holes and deceitfull weights The Lord denounceth this as a fearfull judgment thou shalt eat but not be satisfy'd The world is an errand hypocrite like the painted Mich. 6. v. 11. 14. sepulchers gaudy without full of dead mens bones within or like the Egyptian temples where there were a stately Frontispice and a magnificent structure but naught within but an ugly Ape the ridiculous Idol of the people They are emptinesse it selfe and can emptinesse fill the soule The things of this world are wells without water and can these quench our thirst they are broken reeds and can they stay us from falling when you can hoard up grace in your coffers when you can replenish your bags with divine wisdome then and not till then can an immortall soule rest satisfyed in the fruition of the transitory things of this present life As Homer fancyed that the Gods sed upon Nectar and Ambrosia and not Hom. Iliad 1. upon such food as men doe so the soule of man being divinae particulâ—aurae having an heavenly borne beeing cannot be satisfied with any terrene things spirits and bodies heaven and earth admit no correspondence Had'st thou a Monopoly of the choicest delights under the sun these could not satisfy thee because they are but finite and thy desires are infinite and you know between finite and infinite there 's no proportion Solomon tells us Prov. 14. 14. A good man shall be satisfied from himselfe Inward peace and tranquility of conscience affords us true contentment and satisfaction unto the soule The light of Gods reconcil'd countenance reviv'd Davids spirit this was his onely desiderable good Lord list thou up the light of thy countenance upon us Thou hast put gladnesse in my heart more then in the time that their corne and wine encreas'd Psal 4. 6 7. Moses the man of God cries for mercy to satisfy him O satisfy us with thy mercy that we may rejoyce and be glad all the daies of our life Psal 90. 14. Only Christ and his comforts can fill up the soule The waters which he gives will never make us thirst againe whereas the well-springs of the world will the more inrage our thirst 3. Great things here below cannot helpe thee in the evill day 3 Consider Earthly things cannot helpe in the evill day An evill day will come a day of darknesse and gloominesse a day of clouds and thick darknesse and for this day Solomon requires a memento Ecol 11. 8. But if a man live many yeares and rejoyce in them all yet let him remember the daies of darknesse for they shall be many When sicknesses and diseases render thy life disconsolate and when death the King of terrours is approaching thy house and ready to lay his mace upon thee to arrest thee to appeare before the great Judge of Heaven and Earth Now can thy riches and friends bribe this serjeant and adde one moment unto thy life Aske thy joviall Comrades and boone Companions whether they can helpe thee the very sight of them brings thy sins to remembrance and makes thee sensible of the very flashings of hell-fier Aske thy bags whether they can helpe thee alas they are full of holes and let out all comfort Aske thy dignities and high places whether they can doe thee any good these all come and give evidence against thee on this manner Thou hast been a corrupt and carelesse Magistrate feare of men hath justled out the feare of God Thou hast bin a lazy and debaucht Minister thou hast sought thine owâ— things and not Christ Thus one day high places and promotions if abus'd will come in and witnesse against thee O how nearly doth this concerne all those whom God
hath made Rulers iâ— Israel to be conscientious in the discharge of their duties that so they may hold up their heads with comfort before their judge When a man is cast upon the bed of sicknesse and all his sins are set in order before him then a man would part with all his wealth for the purchase of a good conscience and he would prize one glimpse of Christs reconcil'd countenance before the Empire of the world Now whither should a man goe for succour The world 's his enemy and it's madnesse to goe to my enemy for comfort Only the richeâ—â— of Christ those glorious things above must comfort thee or else thou canst never be comforted Those whom thou hated'st in thy health must be thy comforters in thy sicknesse Now thou art sensible what need thou hast of their prayers whom thou accounted'st the very abjects of men and refuse of the wotld Surely men speake not as they think when they revile many sincere Christians under the notions of hypocrites and dissemblers these they will be readiest to send for and apply themselves most unto them when a fit of sicknesse seiseth upon them You see then how great things in this world cannot helpe a man in the evill day in a languishing condition they fayle a man in his greatest necessity and therefore unworthy of our search and labour I inferre with my Prophet Ne quaerito seek them not 4ly and lastly the greatest things on earth cannot lead 4. Consider The greatthings of the world cannot carry a man beyond this life a man beyond this life they cannot carry him unto eternity A man cannot carry his honours and riches into another world Can a man carry the things of this world into the place of torments to bribe the flames or corrupt his tormentour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotle is an Epithite attributed to something of excellency Now the greatest things on earth are uncertaine transitory sading things when death shall strip us of lands and revenues of all our gorgeous attires and leave us naked if then we are not cloathed with the robes of Christs righteousnesse we are of all men the most miserable This garment alone of our elder brother must cover all our nakednesse Behold then we all stand at the dore of eternity severall waies God hath to call us and then we are utterly depriv'd of all Now a good conscience alone must stand us instead when all other comforts are defective Hic Murus aheneus esto c. this is the best bulwarke of defence Let 's no more trust to uncertainties to such things that will faile us Le ts lay up treasure for our selves in another world and now make provision for eternity whence all our comfort is deriv'd When once we are involv'd in eternity then we are in an unalterable estate no postibility of returning back to the land of the living Me thinks that the serious and frequent meditation of aeternity should rayse up our spirits and put us upon a dayly provision for our immortall soules The great things of the world are below our cognizance We call them great but by an Antiphrasis For they are little and lighter then vanity so multitudes find them by sad experience My conclusion shall be the Apostles patheticall exhortation Col. 3. 1 2 3. If ye then be risen with Christ seeke those things which are above where Christ sitteth at the right hand of God Set your affections on things above not on things on the earth For ye are dead and your life is hid with Christ in God The wisest Preacher Set forth in a SERMON Upon Prov. 11. latter part of vers 30. He that winneth soules is wise THe Areopagites had a custome that such SERM. 3. at St Maries OXON Aprill 16. 1648 as pleaded before them should pleade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without prefacing and without passion For passion of my own let it be discarded altogether All my designe is this to be inflamed with zeale to the glory of God and so to be transported with a passion of love towards your soules as to winne them to Jesus Christ And for prefacing I looke upon all slattering Apologies as superfluous and beneath the dignity of that worke I have in hand The words read are a sacred Proverb or a divine select Aphorisme deciphering forth in a Character the truely wise man Not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Greece nor the Philosophers of old not the accurate Linguists not the eloquent Orators nor the learned Rabbies nor Machiavilian Politicians not an elixar and quintessence drawn forth out of all the elaborate volumes of Philosophers and Orators can denominate the author truely wise in a spirituall and Theologicall acception My ground 1 Cor. 2. 14. is from the Apostle 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. compared with 1 Cor. 3. 19. But here the spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebrates the praises and stampes a character of wisdome upon him that winneth soules He that winneth seues is wise You know that Proverbs for the most part are entire sentences without connexion or dependance on the precedent words yet Context here And in the front of the text denotes a relation to what went before so that the precedent and subsequent parts of this verse referre each to other You have a rare description of the righteous man such a one whose heart is upright with God is resembled to a tree of life Alluding to the tree of life in Paradise As that was of Gods own plantation and had the preheminence of other trees so the graces of a godly man are of Gods own plantation None are borne holy but created so Grace is no plant that naturally growes in our Gardens but is a plant of our heavenly fathers plantation And as the tree of life had the preheminence of John 15. 5. other trees so the godly over all other men And it s observed by a judicious commentator on the place That the scope of this Proverbe Proverbil summa recidit ut discant homines quo pretio virum justuÌ„ aestimare convenit Carthwâ— Ehp. 5. 4. is to inhance the esteeme of the righteous man Though Godly men be held at a cheape esteeme and are accounted the scumme of the world yet the Allegory in the text gives in Gods Probatum est of them that they are as a tree of life And further it s said the fruit of the righteous i. e. the words and actions the counsell example life and conversation of a righteous man are the pretious fruits which the tree of life doth beare His words are savory ministring grace to the hearer Hee 's grave and edifying in his discourse His conversation is exemplary such as adornes his profession In a word the fruite of a righteous man is pretious fruite And if you would have a tast of it here you may gather one of the choicest that growes on this tree and that is to
in their greatest estate and confluences yet in comparison of Christ he sets upon them this brand of infamy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luther had such high esteeme of Christ and such a regard unto precious soules as he professeth satius est conturbari Lutheri loc com Adveniat verbum Dei adveniat et si sexcentum habuissemus ora cisummitteremus omnia Baldassar Minist Germ. Acts 17. 34. collidi totum terrarum orbem quam Christum non praedicari c. Baldassar Minister of Germany profest Let the Word of God come let it come if I had 600 necks I would submit unto it T is verified by experience what Luther was wont to say Praedicare verbum Dei nihil aliud est quam derivare in se furorem totius inferni satanae Yet God in his wisdome hath ordained this for a medium to convert soules And where the word of God is preached in sincerity the messengers meete with the same entertainment as Paul at Athens though some mocked and accounted him a babler yet others cleaved unto him Here then my Brethren is a point of wisdome to follow the example of Christ his Apostles and servants It was their wisdome to beget soules unto God It was their principall businesse according to their commission to open their eyes to turne them from darknesse unto light and from the power of Satan unto God Acts 28. 18. Goe you and doe likewise It 's a sound glosse upon the text Ex his colligitur c. Hence we gather wherein consists the Cartwright in locum true praise of Ministers not in others applauding of them and setting forth their parts but here 's their wisdome and knowledg indeed in converting soules unto God So judicious Carthwright 2. I proceed to the other demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here my taske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why it is so Arguments will be in laying downe some Arguments for confirmation of the truth The Arguments I 'le cast into 4 heads 1. In respect of God 2. In respect of the Object 3. In respect of the worke And 4ly In respect of the reward Arg. 1. In respect of God 1. In respect of God God hath a tender care of his own glory and this must be the end of the whole creation And above all the reasonable creature must act in every thing for the attainment of the last end the glory of God Now wherein is God more glorified then in the conversion of soules It s said John 15. 8. Herein is my Father glorified that ye beare much fruit And amidst variety of good fruit this is one of the most sweet and acceptable to God to pluck a sinner out of the Devils snare and convert him to Jesus Christ And this should be the sole end and designe of every one that enters into the Ministeriall function to promote the glory of God in saving of their own soules and those that heare them when this end is first in thine eye and accompanied with a consciencious sedulity in the exercise of the meanes thou mayest expect the blessing of God crowning thy endeavours with good successe And such a person is a man of wisdome who is so highly honoured by God as to be an instrument to convert but one soule unto God Arg. 2. In respect of soules The second Argument is in respect of the object soules and that rationall soules endowed with noble faculties the understanding and the will the very breath of God Gen. 2. 7. The peculiar creation of God not ex traduce not by propagation it 's God that formeth the spirit of man within him Zech. 12. 1. And God is terminus a quo ad quem both Eccl. 12. 7. The spirit shall returne unto God that gave it The soule is immateriall and spirituall a Heavenly borne being not made of the earth as the body was but infused by creation and created by infusion and though the body moulder into A nima creando infunditur insundendo creatur Aug. dust and see corruption yet the soule runs parallel with the longest line of eternity Men and Divels banding together cannot kill the soule And hereupon against perplexing feares and cares Christ gives a seasonable caution Matth. 10. 28. Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both body and soule in Hell Now then in the third place in respect of the excellent work Arg. 3. In respect of the wâ—râ—e employed upon so noble an object as an immortall soule the wisdome of the worker will be more enhaunc't We must know that God is the sole efficient cause of the salvation of a sinner man onlyan instrument subservient to Gods commands To preach pray conserre meditate is the Ministers duty but the successe is the work of God We are earthen vessels encompassed with infirmities men of like passions but in the weaknesse of the instrument the strength of God more eminently appeares and God works by weake meanes men of meane presence and low esteeme amongst men that no flesh may glory â—n his presence and all the honour may redound to God But the Lord had never any speciall service but he raised up persons of suitable spirits for the performance of it Bezaleel and Aholiab were filled with wisdome for building of the tabernacle God raised up the spirits of Ezra Nehemiah Haggai Zacharie Zerubbabel for the reedifying of the temple And now adaies God raiseth up men of heroicall spirits both of the Magistracy and Ministry to carry on the worke of reformation both in Church and State maugre all the hostile oppositions plots and projects of Sanballats and Tobiahs even all Jesuiticall Malignantfactions which are the Pests and Gangrenes of the kingdome Remora's and obstructions of reformation That prophesy doth afford many hopes against in any feares Dan. 9. 25. The street shall be built againe and the walls in troublous times Thus then I argue To conquer potent enemies to subdue places of great strength and reduce them to outward obedience is an argument of wisdome in the conquerours but to subdue unruly affections to conquer mens spirits to winne soules unto Christ this must be a higher piece of wisdome indeed 4. And lastly In respect of the reward the excellency of this wisdome shines forth more clearly He that gaines a soule doth Arg. 4. In respect of the reward an excellent worke so James sets it forth James 5. 19 20. Brethren if any one of you do erre from the truth and one convert him let him know that he which converteth a sinner from the errour of his way shall save a soule from death and shall hide a multitude of sins The very worke it selfe is sometime counted a reward the work and the reward are used assynonymous termes Isay 49 4. Yet surely my judgmâ—nt is with the Lord and my work with my God And besides no man
Churches of Asia onely Laodicea Rev. 3. 16 19. excepted because they wanted zeal they were luke-warm neither cold nor hot and therefore God will spew them out of his mouth Wherefore God commands the Angel or Minister of the Church v. 19. Be zealous and repent He that will gain souls must have his heart boyling in zeal to Gods glory Paul when he came to Athens and observing their Superstition was not afraid of the Philosophers encounter neither was he mealy-mouthed for all their reproaches but tells them plainly to their faces Ye men of Athens I Acts 17. 22. perceive that in all things ye are too superstitious Sin must not be connived at though in Athens nay rather the more to be reproved because in such a place eminent for Learning more is given and more is to be required and he that knoweth his masters will and doth it not shall be beatâ—n with more stripes Who can refrain speaking in the cause of God unless he be spiritually stupified and have a dumb Devil within him It was Luthers brave resolution to go to Melch. Ad. in vira Lutheri Wormes and preach the Gospel though every tile was a Devil to oppose him However zeal may be censured for phrenzy it s but the same Livery that Festus bestowed on Paul And thou mayest urge Pauls Apology I am not mad but speak forth the words of truth and soberness Act. 27. 24 25. And resolve with David if to be zealous for God be accounted vileness resolve to be more vile 5. He that would win souls must be a man of knowledge Charact. 5. He must be a man of knâ—wledge Where God gives a calling he furnisheth men with a competent measure of gifts for the discharge thereof Blinde guides Ignoramusses are none of Gods sending They run before they are sent Prophets were called Seers and the Priestslips should preserve knowledge As the Mal. 2. 7. Priest under the Law so the Minister under the Gospel must be a man of knowledge How should the Minister be able to grapple with the Hydra of Heresies to contend for the Faith to convince gain-sayers unless he be a man of knowledge There 's much use of secular Learning Arts and Sciences are Hand-maids to Divinity As long as they keep their distance they contract a good esteem but if the Hand-maid will have the preheminence of her Mistress 't is high time she should be casheered And there 's exceeding great use of Nurseries of Learning and Schools of the Prophets But here 's the knowledge which above all others you must get even the knowledge of Jesus Christ All the Fathers and Schoolmen and philosophers though in their due place they must be reverenced yet all their Learning put together cannot make you gainers of Souls It s Christ alone that can do it He can infuse Divine knowledge and give you eye-Salve as he promiseth Rev. 3. 18. He can give you that Vnction whereby you shall know all things This is a rare 1 Iohn 2. 20. knowledge to know how to gain a soul This onely is to be learnt in the School of Jesus Christ 6. He must be a man Orthodox in judgement one that hath the Charact. 6. He must be a man Orthodox in judgement Spirit of discerning to understand the ways of God able to distinguish truth from falshood otherwise being blinde and ignorant the blinde leading the blinde both must fall into the ditch God goeth not forth with the Ministry of false Teachers They may deceive souls but cannot gain them unless in that sense which is said that the Scribes and Pharisees did which compassed sea and land to gain a Proselyte and when he is made he becomes seven Matth. 23. 15. times worse the childe of the devil then before Such a gain is a dreadful loss not a winning but a destroying of souls It should therefore be our principal business to study the Scriptures and to be well grounded in the truth to be stedfast and setled in the faith not being carried about with every winde of Doctrine by the slight of men and cunning craftiness whereby they lie in wait to deceive Eph. 4. 14. There are three emphatical words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dye counterfeit Teachers imitate counterfeit Gamesters they can cog a Dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every work any trick any shift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wiley art of legerdemane To be fenced against these what need have we to pray for a spirit of discerning to know the truth and to have our hearts stablisht with grace as the Apostle exhorts Heb. 13. 9. 7. He must be a man of an holy life and exemplary conversation 7. He must be a man of a boly life Concionatoris vita Concionis anima Gregory de Pastorali curâ tells us Necesse est ut esse munda studeat manus quae diluere aliorum sordes curat That hand must be clean that 's imployed in wiping of others filthiness The Exhortation is urgent Isa 52. 11. Be ye clean that bear the vessels of the Lord. A good life is a good Commentary upon a good Sermon The Apostle is earnest in his Exhortations Rom. 2. 21. Thou that teachest others teachest thou not thy self c. Ministers lives should be standing Sermons their whole conversation a pattern of Piety They are Beacons set upon an Hill the eye of the whole Countrey is upon them As the godly observe So the eye of the wicked watch for their halting ready to make them an offender for a word It 's a common observation that the contention of Abrahams and Lots Herdsmen hath a greater aggravation because the Canaanite was then in the Land The observation of the wicked Gen. 13. 7. is not a small motive to engage us unto circumspect walking The very breathings of a Minister should be spiritual full of grace in his lips ministring grace to the hearers his words savory tending to edification his carriage serious grave exemplary adorning his Profestion as becometh the Gospel What an efficacy hath a good Phil. 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermon when it s backt with an holy life and conversation We should therefore pray for a serious heavenly frame of spirit 8. He that would win souls must be a man of industry This is Charact. 8. He must be a man of industry that Apostolical Character To be a work-man that needeth not to be ashamed 2 Tim. 2. 15. Christ admits no Truants in his School no Droans in his Hive no Loyterers in his Vineyard It 's said The labâ—râ—r not the loyterer is worthy of his hire Ministers are in Scripture called Pastors Seers Watch-men Work-men It s a palpable contradiction for to be a Pastor and not to feed a Seer and to be blinde a Watchman and to sleep and a Work-man to be idle Pharaoh bids Joseph set any of his Brethren that were men
of activity over his cattle and much more ought they to be men of activity who are to be set over souls No industry no labor like that of the brain I should rather say that of the heart for the heart labor is the best labor of a Preacher of the Gospel There 's no resting from our labors till we come to Heaven we read of Pauls labors in weariness and painfulness in watchings often c. you read 2 Cor. 11. 27. often of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chrysâ—stâ—mâ—s Homilies Some of Calvâ—ns excellent Commentaries were read every day Let not such as hope to gain souls to indulge their ease 'T is a dangerous thing to be a lover of ease Leave off dallying and procrastinating and sall a working wrap not thy Talent in a napkin but improve it industriously to the glory of God and advantage of souls 9. He that would win souls must be a man of discretion that Charact. 9. He must be a man of discretion knows how to speak a word in due season He must have skill in this soul-trade when to give a Corrasive when a Cordial when stronger when gentler Physick must be prescribed There are Lambs as well as Sheep Babes as well as strong men broken hearted as well as hard hearted and a suitable remedy must be applyed He must speak war where God would have him and speak peace where God would have him O how faithful ought he to be in the discharge of his Function he must divide to every one their portion mercy to whom mercy and judgement to whom judgement belongs Thus was the Prophet Isaiah qualified for saith he The Lord God hath Isa 50. 4. given me the tongue of the learned that I should know how to speak a word in season to him that is weary Gregory de pastorali cura a Book Greâ— de Pastorali curâ worthy of our reading insists largely upon this particular how proud and how humble persons how merry how sad persons how angry how meek persons c. are to be admonished that so remedies may be applyed suitable to the sore This wisdom we must pray for and put it in practice throughout the whole course of our Ministry 10. and lastly He that would win souls must be a man of an Charact. 10. He must be a man of an humble spirit humble spirit Love was the first I mentioned Humility the last but not the least Love must lead the van and Humility brings up the rear and then there 's great hope of a souls conquest The Apostle exhorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye cloathed with 1 Pet. 5. 7. humility The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hensius and Pollux observes signifies vestimentum humile a mean Garment which servants wore and it was a badge of humility Let 's put on Humility as a garment this let us always wear never put it off Next to the Râ—be of Christs righteousness it 's the best garment in all the world When God gives thee parts and thou art proud of them this spiritual pride will be thy ruine But when thou hast good parts and an humble spirit thou art put in a capacity of saving thine own soul and those that hear thee For God gives grace to the humble and pours most precious liquor into empty vessels I have read a Story of one that saw in a vision many snares of the Devil spread upon earth he sat down and mourned and said within himself Who shall pass through these whereupon he heard a voice answering Humility shall pass through them Humility will pass through Caut-ropes Gins and Pit-solds which the Devil lays in the way O beware of Pride and above all pride of spiritual pride It 's that dead fly that mars many a Box of precious â—yntment It 's like that wilde gourd that spoild the pottage and caused them to cry out Est mors in olla Take notice how God blesseth the labours of many of meaner parts who are humble and watchful when as many of greater parts possest with Luciferian pride of spirit are curst in all their undertakings Thus you have heard him set forth in his proper colours and decyphered in legible Characters who of all others is likeliest to win souls Q. But what if notwithstanding a man in some good measure thus Q. qualified cannot reap the fruits of his pains nor obtain the seal of his Apostleship I Answer That must be our stay and supportation Isa 40. 4. A. Then I said I have labored in vain I have spent my strength for naught and in vain yet surely my judgement is with the Lord and my work with my God It 's said Rev. 22. 12. And behold I come quickly and my reward is with me to give to every one according as his work shall be It 's not said according to the fruit but according to the work It may be our sad affliction for which our hearts must bleed that we labor all night and catch nothing yet at the word of Christ we must let down our net Though we plough amongst rocks and sow amongs thorns yet if there be a willing minde it will be accepted God will accept the will for the deed Let us then be conscientious and constant our duty and leave the success to God And thus far for the Doctrinal part of the Text. The third and last head propounded is To draw from the premises 3. Head Application some inferences of practice which is the particular Application I promised you of which in a few words and I shall put a period to my discourse Three Inferences I shall onely draw from this Doctrine for Humiliation Exhortation and Direction 1. For Humiliation Here 's just cause of deep Humiliation that Vse 1. For Humiliation we are so little acquainted with this precious fruit specified in the Text of winning souls It was a saying Few Confessors of great men are saved which a Learned Divine renders in equivalent terms Few great Mr. Calamyes Sermon on Iosh 24. 15. mens Chaplains come to Heaven Few Ministers are skilled in this soul-saving art they that are best skill'd yet have cause enough of Humiliation I well know and shall ever acknowledge that to save a soul is the peculiar work of the great God yet Gods Messengers are accounted his mouth unto his people And the word of God is the power of God unto salvation We have a weighty duty lying upon us Ier. 15. 19. Rom. 1. 16. and we have great cause every one to be humbled to the dust that we come short of our duty And if they that labor all the day in Gods vineyard and are faithful in the work have cause to be humbled for their unprofitableness O how should they lay it to heart and sigh even to the breaking of their loyns who leave the Sheep with Mercenaries in the Wilderness whil'st themselves fare
similitudes there lay a mysterious meaning Christ spake with authority not as the Scribâ—s each word had weight Whereupon people hearing things which they never heard before were eager and restless in their desires until they understood the Parable and the interpretation thereof The fourth and last Reason I shall mention why Christ preacht R. 4. in Parables was because this was a more prevalent convincing way of Preaching when Reproofs or Exhortations are delivered in Parables under the name of a third person they gain more well-come and acceptable entertainment Thus Nathan reproved David by a Parable of the Ewe-Lamb and set his reproof home by a Prosopopeia David hearing of the rich mans cruelty in taking the poor mans Lamb passeth sentence of death upon him and a fourfold restitution because he had no pitty Now David was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned 2 Sam. 12. 5. 6. out of his own mouth Whereupon Nathan strikes whilst the Iron is hot by making particular Application of the Parable unto David Thou art the man This was a convincing way of Preaching And thus ought the Ministers of Christ to put in practice the most convincing way of Preaching whether in a way of Mercy or Judgement whether to come with a rod or the spirit of meekness whether to be Boanergesses or Barnabasses The most taking winning way we must use Provided always that we make the word of God our just Standard and rule to go by so that we may win souls unto Jesus Christ Now to draw nearer to the words In this Chapter there are delivered sundry choice and excellent Parables as of the sower and the seed a grain of mustard-seed leaven hid in three measures of meal a casting-net I pass from these unto that which hath immediate reference unto my Text v. 44. The Gospel of Christ is a Treasure and the Scripture is that pretious seed where that Treasure is to be found Neither can every one finde it or know the worth of it It 's a hidden Treasure The worth of the Gospel is unknown by and hidden from unbelievers But the true Believer who sindes it 2 Cor. 4. 3. Luk 2. 19. and knoweth the worth of it hides it i. e. he keeps it safe in the secretest recesses of his heart he hides it as Mary did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath discovered the incomparable Treasure of the Gospel doth not conceal or suppresse the knowledge thereof from others But first he 'll inrich himself therewith upon the finding of the Treasure he 's so ravisht with joy and so transported with a desire after the purchase as without delay demurs dodgings or abatements he sells all he hath to purchase the field and get possestion of it Now my Text is a further prosecution and confirmation of this Parable The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again specifies a dependance upon what went before Expect no curiosity in dividing the words You have here propounded a Parable and its Interpretation 1. For the Parable and therein are to be considered these six Divis A Parable and its interpretation particulars 1. The Subject compared or ground-work of the comparison The kingdom of Heaven 2. The subject of this comparison or Person spoken of and he is decyphered by his external profession and occupation A Merchant man 3. You have set down what he trafficks for his particular Merchandize He 's not a petty Merchant of small wares and mean Commodities but a Merchant of Pearls And because there 's a difference in Pearls Aliae nobiles aliae minus generosae some are of a greater some of a cheaper estimation he trades for the best not ordinary common but goodly Pearls 4. The success he findes His labor is not lost but answered with good successe a particular instance or specification of his successe is that he findes goodly Pearls 5. What doth he finde of greatest value He findes a Pearl of superlative invaluable price A Pearl beyond compare of more worth then all other Pearls whatsoever and that is The Pearl of price 6. and lastly Here 's set down what the purchase cost him and that 's all that he had Thus far of the bare letter of the Parable according to the dark part of it But there 's a mystical meaning to be considered let 's take off the veil and give in the interpretation I shall open the terms in that order they lie in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Kingdom of Heaven in this place is plainly set forth the administration of the Gospel It 's call'd the Kingdom of Heavens in the plural alluding to the other Heaven the habitation of glorified Scopus est commendare Evangelâ—uÌ„ piis à singulari praestanuâ eâdemque opera dicere quâ—nti Evangelium a piis fiat Pisâ—at Saints and Angels The Gospel of Christ is that Heaven on Earth which will bring us to that Heaven above Piscator observes on the place The scope of all is this to inhance the incomparable worth and estimation of the Gospel in the hearts of the godly It followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Merchant man This Merchant is every true believer who drives a continual trade for Heaven who is industrious and indefatigable in his labors He seeks after faith repentance holyness of life the kingdom of God and his righteousness the reconciled countenance of God in the face of Jesus Christ These are the Jewels for which he searcheth This is his sole imployment to negotiate Instar negociatorum debent conquirere pretiosas Margaritas fidel pietatis Pareus in loc for Heaven He trades not for trifles but weighty precious Commodities His merchandize is particularized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodly Pearls the Pearls of faith and holyness as Pareus on the place The Gospel holds forth goodly Pearls goodly Promises goodly Ordinances goodly Graces a goodly recompense of reward the beauty thereof will enamor the soul and the Treasure therein contained will more enrich it then all the Kingdoms of the World and the glory of them And what success he had you may see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Pearl of great price is Jesus Christ The Gospel is the Cabinet Margarites as Pliny and other Historians observe are produced out of the dew of Heaven and Shell-fishes draw in that dew They are called Vniones because usually they are found two by two unsevered in the same shell And that which is last to be opened is the price paid to purchase this invaluable Pearl Quis magno emit Margaritam nisi cui notum est pretium Mucul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None will buy this Pearl who knows not the price saith Musculus T is evident that this Spiritual Merchant was a man of knowledge The knowledge of the worth of Christ made him so willing to sell all for him He stands not dodging and cheapning hoping to bring down the price he knoweth Christ to be
infinitely more worth then all and therefore willingly foregoes all things for him It 's Chrysostom's observation Christ is the Pearl of infinite value if you sell not all you cannot purchase him But an Objection lies in the way and must be removed lest it Q. prove a dangerous stumbling-block Can Christ Heaven Salvation be bought and sold Questionless Heaven is the Saints inheritance not their purchase but Christs for them For Answer hereunto we may not too hard strain a Parable lest A. we draw blood out of it And it 's a received rule in Divinity Theologia Parabolica non est argumentativa And Pareus observes on the place Hoc servit Parabolae non sensui Non enim pretio emitur sed gratis fide acquiritur No merit no purchase of Heaven all 's from Grace But then saith Calvin are we said to buy Christ Quum volentes nos privamus carnis desideriis i. e. When we willingly renounce carnal desires When knowing the worth of Christ we deny our selves foregoe what 's dearest and nearest so far forth as it stands in competition with or opposition unto Jesus Christ When we forsake all for Christ foregoe lusts pleasures profits honors in their greatest estate and confluence then are we said to buy this Pearl of price Now the Parable thus unfolded holds forth these evident truths of Doctrine First That every true Believer is a Merchant of goodly pearls Secondly Every spiritual Merchant-venturer must sell all for the purchase of the Pearl of price And these shall be the ground-work of my ensuing Meditations Both I purpose to enlarge this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solemnity of the day requiring inlargement of Duties I resume the first Doct. 1 Doctrine propounded That evâ—ry true c. In handling whereof I shall observe this method Meth. 1. To illustrate the similitude between material and immaterial Pearls And shew how the comparison holds between them that shall constitute the Doctrinal part Then secondly I 'le review the comparison betwixt a Merchant and a true Believer and from the practice and negotiation of the one infer the duty of the other This shall constitute the Use and Application 1. Then my task lies in illustration of the similitude and making 1. A similitude between material and immaterial Pearls 1. Pearlâ— have lustre and beauty a comparison between material and immaterial Pearls The comparison holds good in these resemblances 1. Pearls have a resplendent lustre and beauty Pearls and pretious Stones are beautiful even to admiration The sparkling of a Diamond the beauty of a Ruby will even dazzle the eyes of the beholders So the Word and Sacraments are beautiful Ordinances there 's a great deal of beauty and splendor put upon the Word of God sincerely preached and the Sacraments purely administred There 's a vast difference betwixt Pearl and Pearl A Bristol stone or a bastard Pearl may cheat ignorant people But a skilfull Jeweller will bring them to the touch-stone and discover the difference There 's a great difference between Preacher and Preacher One man bands Jesuite against Jesuite Councâ—l against Councel or stuffs up his Sermon with Poetical fragments high-flown Stage-play expressions this man is cryed up for an excellent Preacher even in Athens amongst some raw wanton Auditors And I wonder not that such preaching frequently of late years used in this place thanks be to God there is better now hath been useless unfruitful such as God would not honor with a blessing because it came onely from the head and so went no further then the head it tickled the ear and pleased the fancy onely it never descended into the heart and affected the Conscience Whereas on the contrary another man preacheth Christ in simplicity of heart in the demonstration of the spirit having experience of Gods love in his own soul he comforts others with those comforts wherewith he himself in particular hath been comforted withall This is the Preacher likeliest to do good And the seet of such are beautiful The Gospel is most Isa 52. 7. 1 Cor. 1. 21. beautiful in its own dress And the foolishness of Preaching is effectual to salvation There 's no necessity of guilding a Pearl the Pearl of it self is more precious then all the guilding that's put upon it To guild over Sermons with humane inventions and froth of wit is like to those who when they could not make the Picture handsome fell a daubing of it I discard not humane Learning but highly commend it if it be used with wisdom and moderation as a servant keeping its due distance But love to your souls constrains me to speak and be your remembrancer how thankful ought you to be and O that you would improve the price put into your hands that instead of such whose study was to preach affected phrases strong lines more Philosophy then Divinity now at last God hath sent amongst you faithful painful Preachers dividing the Word aright even between the Joynts and Marrow applying it home to your consciences such you ought to esteem highly for their works sakâ— as the Apostle exhorts It hath been an exceeding 1 Thess 5. 13. grief of heart unto me to hear so little use made of Scripture in this place formerly when Postillers and Jesuites have been muster'd as frequently as uselesly I would therefore inhance the price of this inestmable Pearl of the word of God There 's more beauty more strength of judgement more conviction of the conscience in one line of Gods word then in all the elaborate Volumes of Philosophers Compare Livy and Moses Pindarus's Odes and Davids Psalms compare Demosthenes and Cicero with Isaiah and Paul as some of the Learned have done and you 'l finde how the Learned Clem. Alex. Stâ—om Philosophers and Orators are put down and vanquisht in their own Art quite foil'd with their own Weapons so that the Quintessence and Elixar drawn out of the exquisite Writings of Philosophers are but bastard Pearls in comparison of the Holy Scriptures Let me impart an experience I speak it onely to the glory of God that I have gone from Commentator to Commentator though â— approve of their help and have been unsatisfi'd at last I have compared Scripture with Scripture and there have I received satisfaction upon my knees which otherwise I could not obtain Let 's all study the Scripture more for Gods Word is more beautiful then all the Writings of the wisest Men. 2. Pearls are very rare and scarce A man may finde millions of 2. Pearls are very rare Pebble-stones for one Pearl The Margarites come out of a sheâ—l and that very rare to be found but in the Indian Ocean The Merchant that gets them must sound the depth of the sea And many precious stones are found only in craggy steep rocks A man must scramble up to the top of high Rocks and incur the hazard of a dangerous Precipice And it 's doubtful whether for all his labours
will follow the Lamb where ever he goeth be it to mount Calvary as well as to mount Tabor this is rare to be found Here then is Shibboleth and Sibbâ—leth a note of distinction between a common and a speciall faith the faith of the world and the faith of the saints to be found in the text not onely to believe but to suffer Then here 's the object specified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s a true observation but not more common then true Nâ—n poena sed causa facit Martyrem there are sufferings for our faults mentioned 1 Pet. 2. 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when ye doe well and suffer for it and take it patiently this is acceptable with God If so we may thank our selves But to die in Christ and for Christ makes the suffering glorious Now how we may know whether we suffer for Christ you shall heare anon in the particular Application From the words thus divided and expounded I shall collect this entire point of Doctrine which I lay for the ground worke of my ensuing meditation That its the duty of true believers not onely to bâ—lieve on Christ but Dectrine likewise chearfully and readily to suffer for him when he calls them thereunto I interpose on purpose this limitation when Christ calls Because we may not create evill to our selves nor run without a calling so farre as we have a lawfull calling in doing or suffering we may expect Method propoundâ—d a blessing and no farther Now that I may handle this Doctrine as I desire in a profitable method I shall use all plainenesse and perspicuity of speech I shall onely propound three Heads of discourse something by way of Illustration something by way of Confirmation and something by way of Application 1. First for Illustration time would faile me to inlarge my selfe 1 For Illuâ—â—ation in so great a cloud of witnesses The 11 of the Hebrewes is an Epitome of a larger Booke of Martyrs Abraham did not onely believe but suffer for Christ Heb. 11. 8 9 10. By Faith Abraham when he was called to goe out into a place which he should afterwards receive for an in heritance obeyed and he went out not knowing whither he went by Faith he sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaac and Jacob the heires with him of the same promise For he looked for a City which hath foundations whose builder and maker is God Moses did not onely believe but suffer Heb. 11. 24 25. By faith Moses when he was come to yeares refused to be called the sonne of Pharaohs daughter chusing rather to suffer affliction with the people of God then to enjoy the pleasures of sinne for a season vers 37. They were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goat skins being destitute afflicted tormented Paul makes a catalogue of his sufferings 2 Cor. 1. 23 24. Are they the Ministers of Jesus Christ I speake as a foole I am in labours more abundant in stripes above measure in prisons more frequent in deaths oft Of the Jewes five times received I fourty stripes save one Paul's sufferings were abounding sufferings 2 Cor. 1. 5. for as the sufferings of Christ abound in us so our consolation also aboundeth by Christ Review his protestations Acts 21. 13. Then Paul answered what meane ye to weepe and to break mine heart for I am ready not to be bound only but also to die at Jerusalem for the name of the Lord Jesus and see what Doctrine he teacheth Acts 14. 22. Confirming the soules of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the Kingdome of Godâ— and see the confirmation of his doctrine Acts 20. 22 23. And now behold I goe bound in the spirit to Jerusalem not knowing the things that shall befall me there save that the Holy Ghost witnesseth in every City saying that bonds and afflictions abide me Through all Centuries we read of the sufferings of the Saints Abel was the Protomartyr in the old Testament Stephen in the new Noahs arke toss'd up and down upon the surface of the waters was a Type of the militant Church David was hunted as a Partridge in the wildernesse see the inscription of Psal 22. The passage of the Israelites through Aâ—â—cloth shahar or the hind of the morning the red sea to Canaan was a type of the afflicted condition of the Church of God Elias was persecuted by Jezabel The Prophet Esaiah was sawn asunder Jeremy was put into a dungeon and afterwards ston'd to death in Egipt Ezekiel was slaine in Babylon Micah thrown down a steep place and his neck broke All the Apostles as Ecclesiasticall writers mention were put to death excepting John that was banished into the Isle of Patmos Peter Andrew and Philip were Crucified James was slaine by the sword of Herod Bartholomew preaching in Armenia was beaten down with slaves had his skin flead off and afterwards beheaded Thomas was slaine with a dart at Calamina in India Matthew was run through with a speare James sirnamed the just was killed with a â—ullers club Lebbeus was slaine by Agbarus King of Edâ—ssa Simon and Jude as some say were kill'd in a tumult Matthias was stoned and Paul beheaded at Rome These primitive persecutions were so bitter as Jerome saith that there was not one day in a whole yeare unto which the number of 5000 martyrs could not be ascribed excepting onely the first day of January Some tooke Nero as Austine de Civitate Dâ—i relates to be the Antichrist Quaesissimis suppliciis affâ—cit Aug. de Civ Dei Dei Tacitus Christianos so Tacitus writes of him All the foure Elements were witnesses of that Monsters cruelty some were drowned others hanged some were burnt to death others were buried alive Ignatius was torne in pieces with wild beasts and when he felt himselfe grinding in their teeth now saith he I am become meale for Christs tooth Lawrence was fryed on a Gridiron Vin entius had his body indented with wounds then thrown into a dungeon where the floare was spread with sharpe shells and his naked body was laid upon them Romanus a Noble man sealed the profession of the truth with his blood he accounted his Christian profession his chiefest nobility Policarpus venerable for his yeares and more venerable for his heroicall spirit in the cause of Christ being prest to recant answer'd fourscore yeares I have served Christ and he never did me any hurt and shall I now turne Apostate Eusebius Zozomen Socrates Theodoritus and our Martyrologers exaggerate the sufferings of the Saints and however Romish Rabsheka's brand our booke of Martyrs wrote by an eminently Mr John Fox learned and Godly man Mr Iohn Fox for a Legend of lies yet it shall be
made conformable unto Christ the head and Captaine of their salvation in a way of suffering Heb. 2. 10. And sayth the Apostle Peter For hereunto were yee called because Christ also suffered for us leaving us an example that yee should follow his steps I Pet. 2. 21 and this is that which the Apostle did so earnestly desire to know even the sellowship of Christs sufferings Phil 3 10. Now between the head and the members there ought to bee a conformity Christ went into his glory by the way of sufferings Christ suffered in his name hee was called a Wine-Bibbâ—r a Deceiver a Samaritan an Heretick a Devill hee was scoft at scorn'd crucified And his singular patience is upon record 1 Pet. 2. 23 who whâ—n hee was reviled reviled not again when hee suffered hee threatned not but committed himselfe to him that judgeth righteously Yea hee suffered in every place hunger in the desert resistance and reproaches in the temple an Agony in the garden contumelies in the judgment hall crucifying without the city likewise hee suffered in every part his eyes ran down with teares his temples with blood his eares tingled with buffetings and the hearing of their blasphemies and glowed with their reproaches they afflicted his tast with gall and vinegar pierced his hands with nailes his sides with a spear his heart was full of sorrow his soule of anguish hee gave his back to the smiters and his cheeks to those that plucked off the hair Isai 50. 6. Never was any sorrow like unto his sorrow the wrath of God was powred upon him in a full bitter cup and all was to this end that hee might leave us an ensample to follow his steps Heb. 12. 3. For consider him that endured such contradictions of sinners against himselfe lest yee bee wearied and faint in your minds Now then let us expostulate the case did our master suffer and shall not wee his servants did the head suffer and shall not the members sympathise Learne therefore to follow Christ to Golgotha and bee conformed to Christ in the vaile of his misery in his temptations if ever you look to abide with him in his kingdome Look for it make account of it whoever thou beest that art a Disciple of Jesus Christ Thou shalt one time or other drink of the Fathers cup of affliction in via before thou shalt drink a cup of new wine in Patria Doe you look for better usage and entertainment than Christ and all his witnesses have met withall before you Herein Man hath a priviledge above Angels hee hath a body and can suffer and so hath not Angels The 4th and last reason shall be drawn from those singular benefits Reas 4. Drawn from the benefit of suffâ—ring for Christ 1. that accrew unto God's people from their sufferings 1. Their suffering places are furnaces not to consume but to purify and refine them Dan. 11. 35. And some of understanding shall fall to try them and purge them and to make them white even to the time of the end because it is yet for a time appointed and likewise the same Prophet tels us Dand. 12. 10 many shall be purified and made white and tryed but the wicked shall doe wickedly and none of the wicked shall understand but the wise shall underst and. To the same effect the Prophet speaks Zech. 13. 9 and I will bring the third part thorow the fire and will refine them as silver is refined and will try them as gold is tryed and to purge them and to take away their dresse and Tinne Is 1. 25. Suffering places are Gods framing houses wherin he fashions and casts his people into a new mold hee makes their graces shine the the brighter as candles doe by snuffing Wee had not got so great knowledge of the patience of Job and courage of Paul Jeremy and Daniel were it not for their sufferings Their suffering places are as so many consecrated Oratories Act. 16. 25 and at midnight Paul and Silas prayed and sang prayses unto God and the prisoners heard them In prison Manasseh fell a praying Hee got more good by a Prison then by a Throne how sweetly did the Martyrs pray in prison what ravishing letters did Bradford Philpot Carelâ—sse and others write out of prison Men may imprison the body but cannot imprison the spirit The hearts of God's children are enlarged though thir bodies are imprisoned The Lord Jesus Christ is the supporter of the Saints in their sufferings and applyeth his cordial comforts to them in their languishing condition An Angel comforted Jacob when he was afraid of his brother Esau and hee saw a vision at Bethell An Angel comforted Elias when Jezabel had designed him to destruction an Angel delivered Peter out of Prison and supporting grace strengthened Paul 2 Cor. 12. 9 and hee said unto mee my grace is sufficiâ—nt for thee for my strength is made perfect in weakness most gladly therefore will I rather glory in mine infirmities that the power of Christ may rest upon mee Suffering is the way to prevent sufferings suffering loss of goods liberty life for Christs sake is the way to prevente eternal sufferings For 6ly and lastly suffering for and with Christ hath an ample reward Rom. 8. 17 if so bee that wee suffer with him that wee also may bee glorified together Compare our sufferings and glory together vers 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revâ—aled in us 2 Cor. 4. 16 17 For which cause wee faint not but though our outward man perish yet the inward man is renewâ—d day by day For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory And thus much for explication and confirmation of the doctrine Applic. I now descend to particular application In the first place this reproves the paucity of those that will suffer Vse 1 for Jesus Christ you know how Peter boasted of his courage and how lamentably he was foyld Many pretend valour and resolution For reproof for the truth and are voces praeterea nihil Therâ—s a notable story in the book of Martyrs concerning Dr. Pendlâ—ton and M. Saundâ—rs Mr Saunders was timerous and affraid lest he should deny Christ The Dr was confident and sayd being a corpulent man that each gobbet of fat in his body should fry at the stake but this Braggadocian turn'd Apostate and the other timorous Christian suffered Martyrdome I may not shoot at Randome but levell at some particular persons these ' I le single out that are of all others unlikely to suffer when persecution comes 1. They that will not endure a lesser evill for Christ will never endure 1. They that will not endure a lâ—sser suffering are unlikely to to suffer greater a greater If thou hast runnâ— with footmen and they have weariâ—d thee then how canst thou contend with horses Jer.
strength and power in the hands of men if they mis-imploy it God can give strength to wounded men to do great exploits For though ye had smitten the Jer. 37. 10. whole army of the Caldeans that fight against you and there remained but wounded men among them yet should they rise up every man in his tent and burn this city with fire And God can cause the lame to take the prey Thy tacklings are loosed they could not well strengthen their Isa 33. 23. mast they could not spread the sail then is the prey of a great spoil divided the lame take the prey Let us leave off murmuring and repining and wait to see what God will do with us and for us His time is next He will bring to pass his own work his own way to his own glory The third and last Argument I shall name shall be drawn from Arg. 3. Drawn from the benefit of waiting Isa 40. 31. the singular benefit and utility of the duty Art thou weak wait and thou shalt receive strength They that wait upon the Lord shall renew their strength they shall mount up on wings as eagles they shall run and not be weary they shall walk and not faint Art thou afraid of shame and disgrace lest contempt and ignominy be cast upon the Church of God see what the Prophet Isaiah saith It is he that sitteth upon the circle of the earth and the inhabitants thereof are as grashoppers Isa 40. 22 23. that stretcheth out the heaven as a curtain and spreadeth them out as a tent to dwell in that bringeth the Princes to nothing he maketh the Judges of the earth as vanity Dost thou desire Gods blessing wait and thou shalt have it And therefore doth the Lord wait that he Isa 30. 18. may be gracious unto you and therefore will he be exalted that he may have mercy upon you For the Lord is a God of judgement Blessed are all they that wait for him God knows when and how to help his Cum duplicaÌ„tur lateres venit Deus Isa 3â— 9 10 people In the mount God will be seen When the Bricks were doubled then came God and delivered the Israelites from their Aegyptian bondage The earth mourneth languisheth Lebanâ—n is ashamed and hewed down Sharon is like a wilderness and Bashan and Carmâ—l shake off their fruits Now will I rise saith the Lord now will I be exalted now will I lift up my self When helps from earth have been cut off then help came from Heaven When Abraham was stretching forth his hand to kill Isaac then the Angel said Stay thy hand When David was hemm'd in on every side then a way was made for his escape by the Philistines Invasion When Paul was a killing and they were beating of him to beat out his life then came news of an Insurrection in Jerusalem and by that diversion Paul was repreived God hath a way of escape for his people in Fire and Water When thou passest thorow the waters I will be with thee and thorow the Isa 43. 2 3. rivers they shall not over-flâ—w thee when thou walkâ—st thorow the fire thou shalt not be burnt neither shall the flame kindle upon thee Sometimes they have their lives for a prey other times they are made a prey and suffer in a common calamity Yet though the Saints suffer they have an hiding-place And a man shall be as an hiding-place from Isa 32. 2. the wind and a covert from the tempest as rivers of water in a dry place as the shaddow of a great rock in a weary land They have a Pella a Zoar sometimes where they may securely escape with their lives yet they have always a refuge and shelter in the Divine Promises They have a rock higher then themselves from the end of the earth saith the Psalmist will I cry unto thee when my heart is overwhelmed Psalm 61. 2. lead me to the rock that is higher then I. It 's an obliged duty to wait upon the Counsels of God By waiting we may look for good successe because we goe Gods way by murmuring or reviling we cannot look for comfort because we goe the way of flesh and blood By patience the pain and anguish of our fore is mitigated by impatience it corrodes and is inrag'd Thus far of the Doctrinal part I shall improve all unto four Use 1. For Terror Uses viz. For Reprehension Exhortation Direction and Consolation It breathes forth terror and severe reproof unto the murmuring spirits of these present times Never more complaining in our Streets Oh! we would have peace upon any tearms when will the Sword be put into the sheath when shall the Kingdom be setled That complaint is frequently taken up Hast thou utterly rejected Judah Hath thy soul loathed Zion Why hast thou smitten us and Jer. 14. 1â— there is no healing for us we looked for peace and there is no good and for the time of healing but behold trouble For Answer I expostulate with Jehu What Peace What Peace with Rome What Peace with Benhadad What Peace with falshood Peace upon such tearms will prove but a Body massacring a Soul-murdering Peace What Peace with our lusts and corruptions Till they be slaughtered what peace can we expect Can we expect a cessation of punishing before there be a cessation of sinning Can we expect peace with men as long as we continue at War with God For all those Monethly Fasts and days of Humiliation where 's a serious Reformation of our hearts and lives You know how hasty Saul was he forced himself to sacrifice and would not stay till Samuel came it cost him his Kingdom The Israelites would not wait Gods time but were hasty for an encounter with the Amalekites and you may see what they got by it they fell before them and were discomfited unto Hormah Then the Amalekites came down and the Canaanites that dwelt in the hill and smote Numb 14. 45. them and discomfited them even unto Hormah And what 's the ground of this hastiness of spirit It 's infidelity because we believe not God upon his Word we are such hot spurres we out-run Providence and antidate Deliverance We go devised ways untract pathes according to secret impulses quite contrary to the rode of the Word did we believe the faithfulness of God That he is faithful that hath promised that the gates of hell shall not prevail against his Church we should possess our selves with patience and wait quietly for deliverance We usually say that hasty men never want woe Rash preproperous and preposterous practices are the ruine of practitioners An impatient man is a gate without an hinge Janua sine cardine What shame is it for a Christian to be like Hercules furens or like the Demoniack mentioned in the Gospel rending and tearing himself An impatient male-contented person is Felo de se his own Executioner What a weakness was it in
head There 's the confluence of waters there 's water in abundance bring never so many vessells yet there 's water enough to fill them So there 's fulnesse in Jesus Christ of mercy to pardon wisedome to counsell righteousnesse to justifie holiness to sanctifie fulnesse of grace and fulnesse of glory Col. 1. 19. For it pleased the father that in him should all fulnâ—sse dwell 2. There 's a communication of the water of a fountaine to the streams So there 's a communication of grace from Christ to his members John 1. 16. Of his fulnesse we receive and grace for grace The Head hath influence upon the members From Christ we receive Union John 17. 21. So runs Christ's prayer That they all may be one as thou fathâ—r art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me And from Christ we receive Communion 1 John 1. 3. That which we have seenâ— and heard that declare we unto you that ye also may have fellowship with us and truly our fellowship is with the father and his son Jesus Christ Now Christ derives vertue upon his members Vertue flowes from him to cure his peoples maladies Christ is the tree Rev. 22. 2. In the mid'st of the street of it and on either side of the river was the tree of life which bare twelve manner of fruits and yeelded her fruit every moneth and the leaves of the tree were for the healing of the nations Christ's blood is diffusive and takes in all his people not one member can be wanting Look upon the fountaine and acknowledg Christ whatever grace thou receivest is derivative from Jesus Christ 3. A fountaine is said to have liveing waters Waters in a Pond are dead in a metaphoricall sense they stir not they run not they purge not But waters in a fountaine are called liveing waters they convey waters to the streames they are continually running from it So in a peculiar manner Jesus Christ is a fountaine of liveing waters The Lord complaines Jer. 2. 13. My people have committed two evills thâ—y have forsaken me the fountaine of liveing waters and hewed to themselves cisterns broken cisterns that can hold no water God is cald the fountaine of life Ps 36. 9. For with thee is the fountaine of life in thy light shall we see light The Lord Christ alone can give life unto his people His blood is not dried up it stands not still but is continually running and flowing to his members 4. A fountaine sendeth forth pure waters James 3. 11 12. Doth a fountaine send forth at the same place sweet water and bitter Can the fig-tree my Brethren beare olive berries either a vine figs so can no fountaine both yeeld salt water and fresh A fountaine entertaines no Garbidge nor Carrion And most properly is Christ compared to a fountaine in regard of purity Hee is purity it selfe and purifieth his people Ther 's no Impurity in him yet some impurity cleaves to his people as long as they are in this world There 's fulnesse of purity in him in us only a measure in him absolute persection in us a mixture of sinne Rev. 22. 1. And hee shewed mee a pure river of water of life cleare as Christall proceeding out of the throne of God and the Lamb. Such shall bee the Saints condition in Heaven 5ly and lastly Christ is compared to a fountaine for perpetuity A sountaine continually supplieth the streames and is never drawn dry Now Christ is a fountaine inexhausted Many goe with Pitchers and returne and wee meet with many men in the way going to fill their Pitchers yet ther 's enough for thee too Bee sensible of thy want of Christ entertaine a spiritual thirst of him and ther 's an invitation for thee too Though a thousand come unto him with Pitchers and goe away replenished yet ther 's enough in the fountaine for millions more Therefore goe not to creatures broken empty cisternes streames quite dried up or running very low But to Jesus Christ the inexhausted fountaine Millions of Pitchers fild cannot draw him dry by communicating to them the fountaine looseth not one drop of water 2. But in the next place it comes to bee enquired How 2. How may Christ be said to be a fountaine opened may Christ bee said to bee a Fountaine opened wee read the contrary Cant. 4. 12. A garden enclos'd is my Sister my Spouse a spring shut up a fountaine sealed By a fountaine opened Diodate understands the grace of God in remission of sinnes and sanctification of spirit shall be proferred to all believers in Christ The fountaine is sealed to Unbelievers and Reprobates Yet because wee know not the secret decrees of God concerning election and Reprobation wee are to make an Invitation to all to come in and to make a Proclamation to all thirsty soules Isai 55. 1. Ho every one that thirsteth come to the waters and hee that hath no money come buy and eat yea come buy wine and milke without money and without price Our duty is to invite all sinners to repentance And wee have a warrant to tell all true penitent sinners that mourne for sinne that the fountaine is open for them In this sense Christ is said to open the kingdome of Heaven to all Believers Opening doth imply a shutting Sinne shuts us out of Heaven and bolts the doore against us Every sinne thou committest ponit obicem hinders thy access unto Christ But Jesus Christ opens the doore and takes away the bolt Jesus Christ is said to bee a fountaine opened in these particular Respects 1. When hee opens his bowels of Love and compassion and 1. God opens his bowels of compassion tenders himselfe his virtue his holinesse to sanctifie and his righteousness to justifie The free offer of himselfe in his Gospel dispensations is a cleare manifestation of a Fountaine opened 2. When hee takes off the barres and bolts from the doore remooves obstacles and Impediments that lye in the passage Wee cannot 2. God takes off barres and bolts from the dore find the dore the Lord opens our eyes and directs us to it When wee have found it sinne puts barres and bolts and locks on it Christ removes them Sinne lyes in the way as so many stumbling blockes But Christ removes these stumbling blockes and admits us into the presence chamber By him wee have access unto the Throne of grace Rom. 5. 2. The partition wall is taken away and distances are removed 3. It appeares the fountaine is opened because so many come 3. Many come with Pitchers to the Fountaine with Pitchers to bee filled at the Fountaine Ther 's such a great concourse of thirsty persons to the waters When the Fountaine is lockt you shall see none but when it is opened many are there ready to fill their empty Tankards Isai 55. 1. Whosoever is thirsty is invited there to come and draw water When the
Root and brought death unto all his Posterity And Christ was a common Root and brought life unto all his Posterity They urge likewise Joh. 1. 29. Behold the lamb of God which taketh away the sins of the world A. Those in the world whom he loveth washeth and justifieth it 's not universall not singula genâ—rum but genera singulorum Compare this with Mat. 1. 21. And shee shall bring forth a son and thou shalt call his name Jesus for hee shall save his people from their sinnes The third false key is presumption of long life and mercy Neither A third false key Presumption of long life space nor grace are in thine own power God gave Jezabel space but denyed her grace Rev. 2. 21. And I gave her space to repent of her fornication and shee repented not This presumption hath ruined many a soule Many neglect their opportunities run their swinge and career in sinne and presume of mercy but the dore of mercy is shut against them and this key cannot unlock it Now God affords foure true keyes 1. Knowledge The eyes are opened to see the fountaine to 1. True key knowledge look up to the brasen serpent The knowledge of the worth of Christ provokes us to come to him God's people have inlightned judgements they are renewed in the spirit of their minds Eph. 4. 23. 2. Faith to believe that ther 's virtue enough in Christ to cure all 2. True key Faith our diseases both of body and soule Matth 9. 21. For shee said within her selfe if I may but touch his garment I shall be whole 3. Love And this will make us take many journies long and dangerous through fowle weather and it will sweeten all The 3. True key Love beloved object when enjoyed will make amends for all the waiting for it 4. Repentance mourning for sinne Repentance in us causeth 4. True key Repentance God to repent and make his bowels like the sounding of an Harp Jer. 31. 18 19 20. I have heard Ephraim bemoaning himselfe thus Thou hast chastised mee and I was chastised as a Bullock unaccustomed to the yoake turne thou mee and I shall be turned for thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed even confounded I did bâ—are the reproach of my youth Is Ephraim my deare son Is he a pleasant child for since I spake against him I doe earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. You must understand these clave non errante not as if the fountaine was merited for any of these duties for when wee have done all wee can we must acknowledge that wee are unprofitable servants But God hath afforded these meanes keyes and helpes we must make use of them but may not make them our Christs and our Saviours 5. I will adde a 5th Praier This is a key to open and shut 5th True key prayer Heaven James 5. 17 18. Elias was a man subject to like passions as we are and hee prayed earnestly that it might not raine and it rained not upon the earth by the space of three yeares and six months And he prayed againe and the hâ—aven gave raine and the earth brought forth her fruit Pray that God would wash thee and cleanse thee Psal 51. 10. Create in mee O Lord a cleane heart and renâ—w a right spirit within mee 3. I proceed to the third head propounded For whom is this 3. For whom is this Fountaine opened fountaine opened To give in my answer ' I le lay down this truth by way of corollary inferred from the premises That the fountaine of free grace is only opened to the adopted children of God This I shall open and apply briefly for opening whereof I shall propound these ensuing considerations 1. God from all eternity hath elected a peculiar people unto himselfe Consid 1. God from all eternity hath elected a peculiar people unto himselfe according to his owngood pleasure and purpose of his will Now election is of here and there one It 's an act of choice taking some and passing by others Jer. 3. 14. Turne O backsliding children saith the Lord for I am married unto you and I will take you one of a City and two of a familie and I will bring you unto Zion Like gleaning grapes Isai 17. 6. Yet gleaning grapes shall be left in it as the shakâ—ing of an olive tree two or three berries in the top of the uppermost bough foure or five in the utmost fruitfull branches thereof saith the Lord God of Israel This election hath no other motive but free love and grace Wee were in our blood Ezek. 16. 5 When I passed by thee and saw thee polluted in thy own blood I said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy blood live No provision of faith or Repentance mooved God to set his heart upon us as appeares Rom. 9. 11. For the children being not yet borne neither haveing done any good or evill that the purpose of God according to election might stand not of workâ—s but of him that calleth c. This Postulatum being laid down for undeniable God from all eternity hath elected a peculiar people Hence I frame this syllogisme only the elect have interest in the fountaine of free grace and mercy But only God's adopted children are elect ergo they only have interest in it 2. There are a peculiar people who alone are justified by the free grace of God in Christ Rom. 5. 1. Being justified by faith wee have Consid 2. There are a peculiar poople justified by free grace pâ—ace with God through our Lord Jesus Christ Rom. 3. 24. Being justified freely by his grace through the redemption that is in Jesus Christ Now thus I argue Only justified persons have interest in the fountaine of Christ's blood But the sons of God by grace and adoption are only justified persons Ergo they alone have interest in the fountaine of Christ's blood Psal 32. 1 2. Blessed is hee whose trangression is forgiven whose sinne is covered Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guilâ— Iustification is a forensicall terme took from an earthly Tribunal where a person arraign'd and condemned is afterward by virtue of a pardon acquitted 3ly Consider there are a peculiar people effectually called Many Consid 3. There are a peculiar people effectually called have an outward calling and take upon them an outward profession few are inwardly and effectually called This the Apostle presseth 2 Pet. 1. 10. Wherefore the rather brethren give diligence to make your calling and election sure for if you doe these things you shall never fall There are a few and but a very few called out of the world partakers
of a holy calling called to bee Saints These alone have interest in this fountaine 4. Consider there are a peculiar people for whome alone Christ Consid 4. There are a peculiar people for whom Christ prayethâ— prayeth Joh. 17. 9. I Pray for them I pray not for the world but for them which thou hast given mee for they are thine Those for whom Christ prayeth have alone interest in this fountaine But the adopted children of God are those for whomalone Christ prayeth ergo c. 5. There are a peculiar people whom Christ washeth and sanctifieth Consid 5. There are a peculiar people whom Christ washeth Revel 1. 5. And from Jesus Christ who is the faithfull witness and the first begotten of the dead and the Prince of the Kinges of the earth unto him that loved us and washed us from our sinnes in his own blood Joh. 13. 8. Peter saith unto him thou shalt never wash my feet Jesus said unto him If I wash thee not thou hast no part with mee Eph. 5. 26. That hee might sanctify and cleanse it with the washing of water by the word 6ly and lastly There are a peculiar people whom Christ will Consid 6. There are aâ—peculiar people whom Christ justifieth glorifie and save Hee came to save his people The Climax is on this wise whom hee elects those hee cals and whom he cals those hee justifieth and whom hee justifieth those hee sanctifieth for them hee prayeth and them hee glorifieth and these are his adopted children They that are outcasts from the covenant of grace even all Unbelievers Reprobates have no interest in this fountaine They have the false Key and cannot open it 1. Now to apply this briefly before I come to the larger Application Inf. 1. The first inference will bee to justifie the wayes and proceedings of God On whom hee will hee hath mercy and the Potter hath power over the clay and who dare make responsations against his maker God chooseth poore meane contemptible passeth by great wise rich men All comes from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his decrees of election and reprobation are just and righteous altogether they stand not nor fall to our Consciences and determinations God chuseth a David passeth by an Eliab chuseth a Jacâ—b passeth by an Esau chuseth an Isack and passeth by an Ishmael and all according to the counsell of his will without prevision of workes in the creature 2. Bee informed how few come to Heaven few have interest in Christ few shall bee saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of David and Inf. 2. inhabitants of Jerusalem 3. Make hast to this fountaine Labour to bee of this number Cleare up your evidences for Christ But this shall further bee applied in it's peculiar place I come to the 4th Head propounded what are the virtues of this Inf. 3. fountaine 4. What are the virtues of this fountaine 1. Amongst many I shall instance in five 1. Her 's a cleansing virtue in this fountaine to wash the Aethiopian to make crimson sinnes as white as wooll to purifie thy nature to wash filth and guilt from off thy soule 2. Ther 's an healing virtue Many wells among us cure diseases But this well of salvation cures both kinds of diseases Psal 103. 3. Who forgiveth all thine iniquities who healeth all thy diseases 3. Ther 's a cooling virtue Water cooles thy body This cooles thy spirit allayes thy passions takes away thy heat God's children in their sufferings are oft like to breake forth into passions but if they seriously consider the meekness of Christ it will much coole and allay their spirits A fountaine abates heat wash in this fountaine and it will allay thy heat of passion 4. A fountaine hath a filling sufficing virtue it quencheth the thirst Joh. 4. 14. Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall bee in him a well of water springing up unto everlasting life When wee thirst after Creatures our thirst is the more enraged wee are never satisfied with broken Cisternes empty pleasures profits of the world But ther 's a fulness in Christ to satisfie our desires Doe wee desire wisdome In him are treasures of wisdome and knowledge Doe wee desire riches his riches are unsearcheable All our fresh springes are in him Open thy mouth wide and I will fill it Hee hath fulness of righteousness holyness mercy salvation Thou shalt have as much as thy vessell can hold According to a measure hee will derive of his fulness to thee 5ly and lastly This fountaine is perpetually running The virtue of many medicines last but for a moneth a yeare c but the virtue of Christ's blood lasts to all eternity This fountaine can never bee drawn dry you can never empty this fountaine Now then to draw all home unto particular Application the larger part I promised I shall make 4. uses viz. For consolation examination exhortation direction 1. For a bundance of consolation unto the children of God Vse 1. For Consolation the house of David and Inhabitants of Jerusalem who have interest in this fountaine To them it is wide open to cleanse them from all sortes of sinnes and impurities Bee they scarlet sinnes yet by the blood of Christ they are made as white as wooll Bee they double dyed yet Christ's blood washeth them away Manasseh David Paul Peter Mary Magdalen found benefit by this fountaine to wash and cleanse them from all their sinnes and impurities This I speak not for wicked men to snatch at to encourage them in their presumption but to encourage the children of God to come and wash in this fountain which is full enough broad enough never drawn dry Come then make speed wash and bee cleane The bloud of Jesus Christ washeth us from all sins of all sorts and sizes 1 Joh. 1. 7. But if wee walke in the light as hee is in the light wee have fellowship one with an other and the blood of Jesus Christ his Son cleanseth us from all sin It 's usuall with the wicked of the world to reproach and cast into the teeth of the godly their former faylings I remember saith one whatever hee professeth now this man was a swearer a drunkard c. Let this rule bee our monitour where God forgiveth and forgetteth wee must forgive and forget 'T is true peradventure a Saint now was before his conversion scandalous in his life Blessed bee God that hath now opened his eyes that hee seeth that hee 's pul'd out of Satan's snare from darkness c. And if thy eyes were open too thou durst not cast into his teeth his former failings The child of God saith Ego non sum Ego Quantum mutatus ab illo Ther 's a reall change for the better a worke of grace wrought on the soule Take heed of scandalizing and scorning the generation of the righteous 1 Cor. 6. 11.
And such were some of you but yee are washed but yee are sanctified but yee are justifyd in the name of the Lord Jesus and by the spirit of our God You then that are washt in this fountaine rejoyce and bee glad that your names are written in the book of life that you have received a white stone a new name the hidden Mannah Stand then admiring and praising God that hath done so graciously for you that when many even the greatest part of the world are shut out cannot find the Dore are denyed the right key and the fountaine is lockt and barr'd against them yet it 's opened wide to thee thou art washt and cleansed in this fountaine Not any goodness in thee but free grace and mercy makes the difference Whatever aspersions calumnies reproaches thou meetest withall in the world from ungodly men bee of good comfort all is washt away by the bloud of Jesus Christ The world casts dirt on thee Christ washeth thee cleane O then doe not desponde doe not droop as without hope by reason of hardships sufferings evill entreaties in and from the world Drinke of the waters of this fountaine They are the Restorative to revive and refresh thy spirit Thou meetest with diseases corporall spirituall oh come to this fountaine It s a medicine made up of the blood of Jesus Christ It will cure both diseases of soule and body Thou seest by experience that the Cisternes of the creatures are dried up Honours Pleasures Profits decay and faile tarry not at these cisternes goe to the fountaine it 's inexhausted Thy manifold sinnes trouble and torment thee sinne is a havy burden upon the conscience thou art afraid to come O! bee not afraid to do good unto thy own soule This fountaine workes miracles cleanseth the Aethiopian and the Leopards spots even a persecuting Paul a perjur'd Peter an adulterous David and it is not shut against thee unless thou shut out thy selse Bee then of good comsort you that are God's children amidst your fainting fits you have this Aqua vitae In your diseases and sores you have this soveraigne plaister Amidst your pollutions and defilements you have a fountaine opened wide to wash and cleanse you in In diseases afflictions pollutions and all conditions whatsoever repaire to this fountaine the streames are healing reviving refreshing streames O but my sins are a barre against mee Ans Art thou sensible of sinnes thou art the fitter to goe bewaile thy sinnes allow not thy selfe in them Though sinne lockes the Fountaine dore yet free grace will open it wide againe O! But I have been there and have not found any virtue Ans Goe againe The virtues of medicines are not presently discerned Medicines may worke when thou least thinkest of them A sermon preacht now if the Lord work by it may doe good many a yeare after Imitate Eliah's servant who went over and over againe at last a cloud was seen which maskt the whole Heaven O but I question whether I have any right to come it 's opened only to the house of David Ans Doe not shut out thy selfe doe not destroy thy selfe the Invitation is very large Isai 55. 1. Ho every one that thirsteth let let him come c. If thou dost but thirst thou hast an invitation To this purpose I proceed to a second use which is for Vse 2. for Examination Examination Let 's search andtry whether wee have right to come whether wee are so qualified as to receive benefit and virtue by this fountaine I shall therefore propound 7 Qualifications 1. Wee must see fully and discerne the emptiness of all creature Qualif 1. Wee may see the emptiness of creature Cisternes cisterns Jer. 2. 13. My people have committed two evils they have forsaken mee the fountaine of living waters and hewed them out cisternes broken cisternes that can hold no water Creature cisternes are broken they run through as a sive le ts water fall to the ground or are quite drawne dry Honour could not satisfie Haman Riches could not satisfie Solomon Luther would not so bee satisfied valdè protestatus sum me nâ—lle satiari ab co 2. Discerne their vanitie and emptiness wee must forsake them Qualif 2. We emust forsake Cisterne Comforts Isai 55. 2. Wherefore doe doe you spend mony for that which is not bread and your labour for that which satisfieth not hearken diligently unto mee and eat yee that which is good and let your soule delight it selfe in fatness Wee must forsake these lying vanities wee must not stay by them wee must relinquish them and leane no more to broken staves but value the world at it's own rate and breake off all carnall confidences wee must bid honours riches profits pleasures adieu so farre forth as they stand in competition with or opposition unto Christ 3. Wee must bee sensible of the want and necessitie wee have of Qualif 3. Wee must bee sensible of the necessity of Christ Christ that wee are poore blind miserable and naked Wee must apprehend our selves stung with the fierie Serpent 4. Wee must discerne fulness and Excellency in Jesus Christ Qualif 4. Wee must discerne fulnesse in Christ beauty wisdome holiness abundance of virtue flowing from him There are cleansing and healing streames in this fountaine Emptiness discerned in our selves will enhance Christ's wroth Scarcity raiseth the market 5. Wee must come with faith to bee healed In the whole dispensation Qualif 5. Wee must come with faith to be healed of Christ's miracles ther 's a question premised believest thou or a condition interposed be it unto thee as thou believest 6. Mourne for sinne like the mourning of Hadadrimmâ—n in the valley of Megiddo They who mourne for sin are prepared to wash Qualif 6. Wee must mourne for sin in this fountaine Their eyes are blubbered for sinne and they come and wash themselves in this fountaine 7ly and lastly Wee must come in the strength of Christ Wee Qualif 7. Wee must come in the strength of Christ can doe nothing without him Cant. 1. 4. Draw mee wee will run after thee Noe man commeth unto mee except the father draw him Wee must performe our duties in the strength of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ that strengthneth us The third use shall bee for exhortation This hath two parts Vse 3. For Exhortation Generall and speciall 1. In generall My invitation from God is for all to come in and wash in this fountaine Christ is here offered and tendered to all The Brasen Serpent is erected upon a pole The free grace of the Gospel is enlarged mercy is exalted O come come in quickly and accept of Christ O! that God would worke upon your hearts this day to imbrace the free tenders of the Gospel of Iesus Christ Now the fountaine is open come unto it but you must bee thirsty have a spiritual appetite else you will never come It is not a bare comming Take heed least
if unlawful happy art thou that God deprives thee of them 'T is a sign that the Parents have a tender love to their children when they take away a Knife from them for fear lest they should hurt themselves with it So 't is mercy when God cuts thee off and deprives thee of such Delights and Pleasures which if thou hadst liberty to enjoy therewith thou wouldst dishonor Almighty God Object 2. A second Objection is How are the ways of God ways of pleasantness when they require abundance of Humiliation brinish Tears sorrow for sin and is not this irksome and unpleasant A. There 's more sweetness in this which thou callest bitternesse I mean godly sorrow for sin then in all the pleasures of the world for as in the laughter of the wicked the heart is sorrowful so in the sorrow of the godly the heart laughs and rejoyceth Christ turns these Waters into Wine Call not the tears of repentance Marah but Naomi In the winding up we shall finde that the tears of repentance are not bitter waters but sweet refreshing waters Every tear in thy eye is a Pearl in Gods eye Every tear is exhal'd into Gods bottle All the laughter of the wicked is Risus Sardonicus Their greatest merriments are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luther hath an excellent saying Vna guttula malae conscientiae totum mare mundani gaudii absorbet But the godly rejoyce in their sufferings Rom. 5. 3. And not onely so but we glory in tribulations They have inward joy amidst outward sorrows VVhen their cheeks run down with tears they have a chearful spirit something they feel of comfort coming in They have a principle of Joy within them from the apprehension of Gods love in Christ and this swallows up all sorrows One glimpse of Christs countenance will swallow up an Ocean of sorrows And this will appear in two or three Particulars 1. The work of Humiliation hath the melting work of the Gospel The Law breaks but the Gospel melts the heart No such kindly working upon the heart as mercy bowels opened and the goodness of God To sin against these will deepliest affect the heart When a soul is humbled for sinning against mercy and goodness and the heart is melted and dissolved into tears there must be pleasantness and sweetness in these because they proceed from such a Principle even the Principle of the melting work of the Gospel and this cannot have much bitterness in it 2. The Soul in the work of Humiliation melting before the Lord easeth it self of abundance of sin We say Leves curae loquuntur Sen. Trag. ingentes stupent When people can shed tears thereby they ease their heart but when the heart is so opprest as the eyes cannot shed tears the sorrow or passion of the heart is greater and more dangerous By weeping for sin thou dost ease and rid thy self of abundance of sin thy heart feels some joy and draws and sucks some sweetness out of these bitter herbs 3. In the work of Humiliation there 's much delight because the soul hath much delight in looking back to that sorrow it hath had The wicked rejoyce in their pleasures the godly rejoyce in their tears Epaminondas went sad about the City when the Thebanes were a revelling when others have been in May-games and Merriments and lascivious Enterludes it will cheer up thy spirit that thou hast been sorrowing for thy sin Object 3. But thirdly it 's Objected That godliness puts us upon hard services we shall meet with many scandals great sufferings and persecutions for the name of Christ we shall meet with sore temptations and tryals Peradventure we may be brought to fry at a Stake for Christ How then can the ways of godliness be ways of pleasantness A. Notwithstanding the hardest sufferings that the heart of a godly man shall meet withal yet there 's that delight in the ways of godliness as to uphold the heart under all sufferings and carry it on sweetly How much did the Martyrs rejoyce They kist the Stake welcomm'd Fire and Fagot some of them leapt for joy wrote singular Letters for the confirmation of their Brethren Godlyness will carry thee chearfully through sufferings It will make thee account thy Chains as Ornaments thy Prison thy Palace thy Dungeon thy Paradise Gods people suck sweetness out of the bitterest hearbs They finde an Honey-comb in the carcass of Lyons They never see so much of God in prosperity as adversity Never do they feel more inward comforts then amidst outward sorrows for then God settles the tranquility of their spirits and the serenity of their consciences Christ appeared to Mary weeping to Jacob at Bethel to Elias after forty days fasting God brings forth his Cordials to his people in their forest tryals so that whatever sorrows hardships and troubles they meet withal abroad yet they have joy at home and though they may make many a hard meal yet a good conscience is to them a continual feast There 's one Objection more which I shall answer and then proceed Object 4. Some object from common experience When people come into the ways of godliness they do not finde that delight and joy as they had before The world observes them to be more melancholy and of a heavy dumpish spirit This is a meer calumny of the Devils raising to keep men off from the ways of God This is a great pull-back and Remora to the conversion of many souls I shall give a more full and I hope satisfactory Answer to the Objection in these following Considerations 1. Religion denys not civil courteous and affable behaviour Consid 1. Religion denys not civil behaviour Religion forbids not a chearful disposition Nay there 's a Judgement threatned to the contrary Deut. 28. 47. Because thou servedst not the Lord thy God with joyfulness and with gladness of heart therefore shalt thou serve thine enemies saith the Lord. A churlish Nabal is a dishonor to Religion Take heed therefore of discrediting the Gospel by your sad melancholy spirits lest the world bring an evil report upon the ways of godliness None have such chearful spirits as true Believers Their heart is full and must have a vent their tongues countenances carriages will shew that they have comfort in God But secondly consider thou maist mistake Gods children Thou Consid 2. Gods children are serious accountest that sadness and sorrow which is seriousness gravity and a stay'd compos'd carriage The carriage of Gods children must be sober and grave their words serious season'd with salt and their whole conversation must be such as may adorn their profession Phil. 1. 27. Onely let your conversation be as becometh the Gospell of Christ 3. Consider Gods people may appear sad because they are out Consid 3. Gods children are sad when out of their element of their element When the Fish is out of its element of Water it cannot enjoy it self Birds do not ordinarily sing upon the ground
in Prayer What sweetness in Hearing What activity in Meditation Are your affections on the wing soaring aloft to Heaven Doth this joy quicken your spirits to a chearful performance of duty and make the Chariot Wheels of your souls move swiftly Then this is a spiritual joy Whereas natural joy makes a mans heart dead in spiritual things When men are full of worldly joy if you interpose some savory discourse of God and his ways those men who had fluent tongues before can say nothing they are as it were dead men their hearts are as Nabals as a stone within them Sixthly and lastly Spiritual joy will support the spirit and bear up Qual 6 the heart in the want of all outward joy and pleasantness Hab. 3. 17 18. Although the fig-tree shall not blossom neither shall fruit be in the vines the labor of the olive shall fail and the fields shall yield no meat the flock shall be cut off from the fold and there shall be no herd in the stalls yet I will rejoyce in the Lord and joy in the God of my salvation A soul that hath onely natural pleasantness is all amort and quite cast down when any affliction befalls it But a soul that hath spiritual pleasantness amidst all sorrows findes comfort in God to swallow them all up When crosses and afflictions befall a childe of God then is the time for tryal of his joy Rom 5. 2. By whom also we have access by faith into this grace wherein we stand and rejoye in hope of the glory of God He kisseth the rod Amidst outward sorrows he feels inward consolations an exchange of worldly for spiritual joys The fourth Use shall be for Direction you will ask How shall we Vse 4. For Direction carry on the work of God chearfully A. 1. Take heed of allowing thy self in any secret sin A secret sin allowed of will dash all thy mirth I told you before aâ— saying of Luther for its excellency I reminde you of it again Vnaguâ—tula malae conscientiae totum mare mundani gaudii absorbet No way in the world so conducible hereunto as the purging out thy corruptions the exterminating of sin out of thy soul The fewer sins the more will be thy joy as I may instance in David who complain'd of broken bones and Prayes Restore unto me the joys of thy salvation that the bones which thou hast broken may rejoyce 2. Study seriously and frequently all the ways of godliness The more knowledge thou hast of the ways of God the more delight wilt thou take in them The saying is Ignoti nulla cupido Principle thy heart therefore aright in the ways of godliness and labor for more knowledge of them Labor to know the beauty and excellency and incomparable riches of Christ The ignorant people ask What is thy beloved more then another beloved Labor to comprehend with all Saints the heighth depth length and breadth of the love of God Be not content with that measure of knowledge which thou hast already attained but get accessions and additions to it Psal 9. 10. And thâ—y that know thy name will put their trust in thee for thou O Lord hast not forsaken them that seek thee 3. Put in practice the Divine Art of Meditation This is the spiritual digesting of the Food of Heaven O what abundance of comfort do Christians feel by Meditation Meditation is Animae vehiculum it carrys up thy Devotions to Heaven To go to duties with a barren dull spirit there 's no delight but to go to them after spiritual Meditation this is sweet and pleasant indeed Thus Isaac meditated in the fields Mary pondred Christs words in her heart Sequester therefore your souls apart from all worldly intanglements and meditate of the riches of Christ of the excellency of his ways and by this means your spirits will be elevated and you 'l perform duties with more vigour and alacrity of spirit Fourthly and lastly Be sure to walk uprightly Get an upright heart and thou mayest take comfort in whatsoever thou doest Pro. 10. 9. He that walketh uprightly walketh surely but he that perverteth his way shall be known Many complain I cannot do as others do I want those joys they have I cannot perform duties as well as they I direct thee to be sure that thy heart be upright that what thou doest is in sincerity and God will accept sincerity in lieu of perfection Is then thy heart upright Is it the desire and endeavour of thy soul to close with God Dost thou not willingly allow thy self in any sin be of good comfort It becometh the upright to be joyful I have one Use more for consolation to the people of God who Vse 5. For Consolation by experience subscribe to the truth of the Doctrine That all the ways of wisdom are ways of pleasantness To these comfort appertains as their peculiar right and interest They find comfort coming in amidst all their religious services amidst their tears and sorrow for sin they feel joy coming in they have tasted and felt how sweet the Lord is And if there be now such comfort in via what will there be in patria Si adeo dulcis quaerenti saith a Father quid invenienti You therefore that are acquainted experimentally with these truths That the ways of godliness are ways of pleasantness I beseech you manifest the truth of these things Tell and discourse to one another speak what good God hath done for your souls Many are kept back from God hy reason of scandals and calumnies that Religion makes men of melancholy and dumpish spirits Confute therefore these mistakes both by your words and actions Tell others and strive to win them to God and allure them with the narration of the delights and soul-ravishing comforts that you have found in these ways O â—abor to comfort others with those comforts wherewith you your selves have been comforted in particular And so walk in the ways of God Let your actions be so carryed and the whole frame of your soul so ordered that it may appear to the whole world That all the ways of wisdom are ways of pleasantness Rejoyce therefore in the Lord. Delightfulness in the ways of godliness put a beauty upon them We have a sweet promise Isa 65. 18. But be ye glad and rejoyce for ever in that which I create for bâ—hold I create Jerusalem a rejoycing and her people a joy A joy in the abstract and it 's Gods work of creation You therefore to whom God hath darted the beams of his reconciled countenance I counsel in the language of our Saviour Sons and Daughters be of good comfort and go on chearfully Let your hearts as Jehoshaphats was be lifted up in the ways of God When the Spirit of God witnesseth to your spirits that ye are the children of God there must needs be abundance of joy in your souls And here 's your ground of rejoycing that your names are written in the Book of
〈◊〉 〈◊〉 This affirmative question hath the force of a strong negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will not profit not the least advantage will ensue Hee 'le reape no gaine no profit at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely Indefinita in materiâ necessariâ aequivalent universali Any man all men every one shall be thus served Let the man take what paines he will make the most of what he hath got yet unprofitableness will be the Catastrophe No man shall fare better all the Merchants of the world shall speed alike all that negotiate for the world and make merchandise of the soul shall be bankrupt and broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's spoken ex hypothesi supposing a man might gaine the world so Alexander having conquered the world whined that there was not another world to conquer Paeleo juveni non unus sufficit orbis The Scripture speakes of severall worlds As 1 The elementary world Heb. 11. 3. 2ly The reasonable world all mankind in 1. 2. 3. 4. 5. earth Rom. 5. 12. 3ly For Reprobates Joh. 17. 9. 4ly For the elect Joh. 3. 16. 5ly For the present life here 1 Cor. 7. 34. 6ly For the pomp and glory the good things of this life as Gal. 6. 14. 1 Cor. 7. 31. And thus I take it by world I understand all earthly excellencies and accommodations honours pleasures profits riches in their greatest estate and confluence whatever is pleasant delightfull and esteemed of in the world The treasures of the East and West Indies were all the honours glory dignity pomp riches met in one and wert thou the purchaser of them all wert thou as great as Nimrod Alexander c what are all these in comparison of thy soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mulctabitur animâ O dreadful losse oh lamentable hazard the worst bargain that ever was made the most mad purchase that ever was got To lose thy pretious soul for base dirt trash pelfe vanity to lose one soule for a whole world is a lamentable bargain purchased at too deare a rate By soule is here meant the rationall soul which is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render actus primus perfecte habea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anima est tota in toto tota in qualibet parte corporis the most noble part for wa informans The soule of beasts their sensitive soule is annihilated the soule of a bruit-beast might admit a faire dispute That which hath life is more noble than lands buildings c which are inanimate But there 's no compare between the soule and the world an immortall soule a materiall earthly world and immateriall and spirituall soule of all created things the soule is a none-such beyond compare invaluable and hath the preheminence It 's farre from my intententions to read a naturall Philosophy lecture upon the essence and operations of the soule I may not mistake the Pulpit for the Schools stuffe up a Sermon with Philosophicall notions though I discard not Philosophy as a hand-maid to Divinity yet I had rather have one proofe from the scriptures than from them all I preferre this one verse before all their elaborate volumes my proofes therefore shall bee altogether scripture proofe That which from these words I lay down for a foundation of my discourse is this entire doctrinall conclusion That the gaine of the world can in no wise countervaile the losse of oâ—â— Doct. propounded soule For the unfolding whereof I purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a comparison between the soule and the world the excellency of the one and the baseness of the other that shall constitute the doctrinall part Which done I shall improve all to point of practice for the better ordering of your lives and conversations This shall constitute 1. Unfolded by a Comparison 1. the Use and Application 1. Then wherein consists the excellency of the soule For representation of the soules exellency ' I le inhance the dignity price and value thereof in these 7 ensuing singularities 1. The excellency of the soule consists in it's excellent and high originall Singul. 1 The soule is the breath of God The soule is the very breath of God Gen. 2. 7. Job 33. 4. The soule is not ex traduce by carnall generation nor by derivation or propagation from the Parents but it 's immediately inspired by God Zech. 12. 1. Crâ—ando infunditur infundendo creatur so St. Augustine 2ly Consider the paterne after which the soule was created and Sing 2. The soule was created after God's image Corruptus corruptum leprosus leprosum that was the exactest paterne the perfect Archetypum and exemplar the image of God see Gen. 1. 27. Eph. 4. 23 24. It 's said Adam be got a son in his own likeness i. e. a sinner like himselfe Gen. 3. 5. But that was statu corrupto The Apostle argueth the case concerning the decent carriages of man and woman in external circumstances 1 Cor. 11. 7. It 's the commendation of a child to resemble it's father this inhanceth the soule that it resembles it's Creatour 3. Consider the soules spirituality and immateriality The soule Singul 3. The soule is spirituall was not made of dust nor shall ever be resolved unto dust It was not made of the grosse substance of the earth but immediately formed by God The soule and spirit are coupled together 1 Thes 5. 23. Heb. 4. 11. Luk. 23. 46. The soule is a spirituall immateriall incorporeall substance 4. Consider the soules immortality and eternall duration Eccles Singul. 4. The soule is immortall 12. 7. Matth 10. 28. Both body and soule shall be immortall at the resurrection and reunion The soule is capable of no corruption nor mortality at all As soone as the body moulders away the soule leaves the body But not only the soule but the body at the resurrection shall be immortall and incorruptible 1 Cor. 15. 34. Phil. 3. 21. The soule runs parallel with the longest line of eternity The soule hath no contrary corrupting qualities It depends not on the matter not on the body for when the body is corrupted and putrified made meate for wormes the soule is incorruptible and immortall 5. Consider the noble faculties of the soule 2. Noble faculties appertaine to the reasonable soule the Understanding and the Will Singul. 5. The The soule hath noble faculties 1 The understanding 1. For the understanding it 's the bright luminary of the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used promiscuously in scripture It 's the Pilot to steere the ship it sits at sterne and guides the affections and ruleth over all the members The understanding was created marvelous quick knowing the Creator's mind discerning the natures of things Adam gave all the creatures names suitable to their nature 2. The Will and this was created pliable and obedient unto the 2. The will will of God to yeeld ready obedience to it's
ten thousand pounds for a good conscience nay all his estate riches c. but all these cannot bribe death to stay one minute longer nor can they all make any atonement for the soule Riches honours c. are not a suitable proportionable price sor these are materiall and corruptible the soule immateriall and incorruptible and between these there 's no proportion Thirdly The price paid to redeem our soules is infinitely superlatively more worth then millions of worlds what 's that see 1 Pet. 1. 18. The soul was redeemed with the price of bloud even of him who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one soule saved any other way not the richest in the world nor the poorest can come any other way to heaven but by Jesus Christ The soule of the poorest saint though his person be trampled on by the world is bought by so great a price as the effusion of the bloud of Jesus Christ Hence it evidently appeares that the soul is more worth then the world Christ died not for the world he prayed not for them John 17. 9. but he died for his own whom his father had given him out of the world O Consid 2. Jesus Christ alone and the graces of his spirit can adorne the soule pretious heavenly-born-being soule 2ly It 's Jesus Christ alone the graces of his spirit that can beautifie enrich and adorne the soule Aske a covetous Mammonist where lies his riches he 'll tell you in such a stock of cattell such lands revennues gold silver c. Aske a child of God where are his riches he 'll tell you his riches are in Christ his treasures are in heaven his high place and preferment is in his fathers house Aske your stately Gallants whâ—re their ornaments are They will shew you their necklaces and bracelets of pearles their Diamond-Rings Gorgeous apparrell But what 's all these to the soule The soule is not beautified with golden chains costly raiment pretious jewels I le tell you of a chaine of pearls which will adorne your soules and enrich you more then all the pretious gemmes the Universe can afford read 2 Pet. 1. 5. Ps 45. 13 14. Ezek. 16. 9 10 11 c. Thou mayest be rich in the world yet poor in grace thou mayest have a beautifull face and a polluted soule goodly brave stately apparrell and a foule rotten conscience outward beauty inward deformity fair without foule within Now Christ his graces can alone make thy soule beautifull His graces are the best ornament and therefore beseech him to beautifie thy soule and to adorne thee with faith love and the rest of the Graces of his spirit Thirdly Consider God out of the riches of his free grace and mercy Consid 3 God puts a price into our hands to improve for our souls puts a price into your hands by the Gospell dispensations which he expects you should improve for the best advantage of your soules Force not the Lord to complaine as Prov. 17. 6. you have sermon upon sermon Manna falls frequently round about your tents will you not stir out of your doores to gather it you have the ordinances frequently dispensed amongst you you have bread in the morning and bread in the evening many occasionall sermons All these helpes and meanes are afforded by God for the good of your soules you have publick assemblies continued your eyes behold your teachers you enjoy Sabbaths dayes of humiliation dayes of thankesgiving wherein Gods keeps open market for the good of your soules and it s your duty to husband them all for the eternall welfare of your soules The Spirit knocks at your hearts by the sermons you hear by all the mercies you enjoy to take care of your pretious soules The salvation of your soules is the intention and end of all our preaching It 's the only designe we have upon you to win you to Jesus Christ all the Ordinances are the food of your soules to keep your soules in heart the sabbaths are the market of your souls you have soule-fatting Ordinances Oh take heed lest a leanenesse enter into your soules The markets will not alwaies last the shops will not alwayes be open now come and buy wine c. Improve the Sabbaths Sermons all your Gospel-opportunities for the eternal benefit of your soules Fourthly Consider This present time of life whilst you are in this Consid 4. This is the present time to regard our soules world is the only season and opportunity offered to make provision for your pretious soules see John 9. 4. This is the time to worke out your salvation in as Phil. 2. 12. The time of seeking God Isa 55. 6. This is the time of working the worke of faith the labour of love and patience of hope 2 Thes 1. 3. This is the time of making our peace and reconciliation with God Now we presse upon you the Doctrine of reconciliation 2 Cor. 5. 20. If thou livest and diest in an unregenerate and unreconciled estate to God thou wilt remaine so even to all eternity Now thou must run otherwise thou shalt never obtaine now thou must fight the good fight of faith otherwise thou shalt never obtain the end of thy faith the salvation of thy soule Now thou must wrestle otherwise thou wilt never obtein the blessing Now thy peace must be made whilst thou art on this side hell otherwise it will never be made hereafter There 's no time for purgation in another world for perfecting thy faith and hope this time of life is the seed time and according as a man soweth so shal he reape This time of life is a time of working in heaven there will be a resting from our labours As therefore thou tendrest the eternall welfare of thy soule whilst thou hast life breath space opportunity whilst thou art on this side the grave on this side of eternity set seriously upon the businesse of greatest weight and consequence to make thy peace with God to make thy calling and election sure that so when death separates thy soule from thy body nothing may be able to separate it from the love of Jesus Christ Consid 5. This present life is but for a moment Fifthly Consider This present life is but for a moment and upon this moment depends eternity The longest life is but a moâ—ent if compared with eternity and this moment is a short moment compared in Scripture to bubbles vapours spans weavers shuttles flowers things of shortest continuance And this moment is a shortning moment each day each hour each minute shortneth thy life and makes thee nearer eternity each step thou treadest is a step nearer thy Grave each moment thou breathest is a drawing on to thy home And further this moment when once past is irrecoverable all the world cannot call back one minute of time and when this little inch and moment of time is past thou shalt be in eternity in that condition which is unalterable as long
care above all other things is imployed for their soules whose businesse and labour it is to worke out their salvation with fear and trembling Oh happy people whose hearts are lifted up in the waies of God whose maine design is to storme heaven and take it by violence who whilst others labour for pelfe and muck of the world they labour for the salvation of their soules Whilst others adorne and beautifie their bodies i. e. the outward man these labour to adorne the inner man i. e. their immortall soules Others labour to be rich and great in the world these labour to be rich in grace and great in the Favour of God Others not knowing nor understanding the worth of their soules preferre earthly treasures before them but true Believers set a higher rate upon their soules than all the Treasures under the Sun Oh happy people that make it their businesse to beautifie their souls with all the saving graces of the spirit As they have sown so they shall reap In this world they shall reap the first fruits but in heaven the full harvest There they shall attaine unto the end of their faith and hope even the salvation of their soules unto all eternity THE END OF THE FIRST DECAD A SECOND DECAD OF SERMONS Preach'd to the UNIVERSITY AT St. MARIE'S OXON BY HENRY VVILKINSON D. D. Principall of Magdalen-Hall Oxon. 2 Tim. 4. 2. Preach the Word be instant in season out of season reprove rebuke exhort with all long-suffering and Doctrine OXFORD Printed by A. LICHFIELD Printer to the University for THO ROBINSON M.DC.LX To the Christian Reader I Conceive it altogether impertinent and forreign from my Work in hand either to prefix an Epistle by way of Apology or detain thee any longer with a praeliminary discourse Onely be entreated Courteous Reader to take notice that this Second Decad of Sermons agrees in the same stile with the other two I know not wherein I vary from my self but pursue one and the same Method both for Matter and Form endeavouring to my best apprehension to declare all the Act. 20. 27. counsell of God Insomuch as comparing Sermon with Sermon notwithstanding the revolutions of times and various dispensations one and the self same Author may be easily discerned Sic oculos sic ille manus sic ora ferebat I purposely wave all along and abhorre all uncouth 2 Cor. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unscripturall Phrases and affectation of words coyn'd at the Mint of counterfeit Teachers My endeavour is to use plainesse of speech and as the Apostle exhorts to hold fast the form of sound words What censures I may incurre from such as have as was said of Bolsecus Religionem Ephemeram I value not nor of others who kick and winch because they are rub'd on the gall'd sore I heartily wish their amendment and then they will be of another mind and like that afterwards which they mislikt formerly Although I Preach'd these Sermons to a Learned Vniversity yet what at first I had in design through Christ that strengtheneth me I endeavour to carry on to this day and so hope to doe alwaies i. e. to make it my business to affect the hearts and speak home to the consciences of my Auditors by reproving and exhorting without partiality not in the least to gratifie tickle the phansie of any wanton wit of Athens or any itching Auditor whose phansie outruns his judgement How plain soever these Sermons may seem I am no whit discouraged hoping the plainer they are the better may be the successe because where least appears of Man God usually doth great things That no flesh may 1 Cor. 1. 29. glory in his presence but that the praise and glory of all may redound unto God alone Neither may I conceal such a mercy for which I can never be enough thankfull that I have been informed by severall persons who profest to me that they had received much good by severall of these Sermons Wherefore though when I have done the best I am but an unprofitable servant I am the rather encouraged to make these Sermons of Publick Use hoping that through the blessing of God they may doe much more good for the future and help people forward in the narrow way to life and give them a lift to Heaven As for my own failings for which I desire more and more to bee humbled I shall thanke him heartily who shall in a brotherly way discover them unto me It was Davids desire and may mine ever run parallel with his Let the righteous smite me it shall be Psa 141. 5. a kindnesse and let him reprove me it shall be an excellent oyle which shall not break my head If these labours such as they are be any way instrumental for the advancing of the Kingdome of Jesus Christ or if but one poor soul be by them as instrumental means begotten unto Jesus Christ I shall conceive that Eternity it self will he little enough to praise God for so great a mercy I often consider how God brings great things to passe by weak means as by empty Pitchers the Midianites were discomfited and at the sounding of Rams Judg. 7. 20. Josh 6. 20. 1 Cor. 1. 21. 2 Cor. 8. 12. horns the walls of Jericho fell down And by the foolishnesse of Preaching to save them that beleeve And I likewise consider that a willing mind is accepted Badgers skins Goats hair were accepted when with a willing mind dedicated to the Tabernacle the Widdows two Mites were accepted and Abrahams reall intention of Heb. 11. 17. offering Isaack was accepted for the deed What I shall adde further is this that I have offered these Labours according to my ability and should rejoyce if I could bring better and shall entreate thee Reader to help me with thy prayers and counsel that these may not lose their desired successe nor if God give life what I intend hereafter for publick view in a Decad of Practicall ireatises In a word be perswaded whilst ' its day to set a high estimate upon all the means Joh. 9. 12. of Grace put into thy hand as so many prices to get Wisdome withall Neglect not the great salvation tendred in the Gospel Lye at the Posts of Wisdoms gate and labour to digest what thou hearest and make thy own by Prayer Meditation and particular Application Dr. John Reynolds Presâ—dent of C. C. C. By every Sermon thou mayst reap some good if thou beest not wanting unto thy self * One of the most eminently Godly and Learned Divines that ever I read of since this was an University often profest that hee could get good by every Sermon he heard As he was a constant hearer of Sermons so he made charitable constructions of what he heard and was a ready counsellor and encourager unto Preachers I shall adde no more but entreat thee Reader to lay aside all prejudices and
marroâ— in your bones you are in the flower and prince of your age your spirits are vigorous your memories mosâ— retentive O then consecrate all the members of your bodies and faculties of your soules to the service of the Lord. We usually say Spes Ecclesiae in Juventute There are many hopefull young plantâ— in Gods garden they must bring â—orth more favory fruit in their elder age In a word let me exhort you so to spend your time as when you come to be old you may look back upon your young dayes with comsort and blesse God that hath seasoned you with his fear from your youth Both to old and young let me apply my self and fasten on them these few moving considerations which may be as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preservatives and meanes to prevent sinne 1. Consider seriously the omniscience of God so did Joseph 1 Consider the omniscience of God †Metaphora ab animalibus dissectis excoriatis Hyperius Gen. 39. 9. This was a Monitour to Job chap. 10 14. and Heb. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I may say naked and anatomized before him Imagine God to be as the Arabians fansied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all eye to see thee He knowes thy thoughs penetrates thy secretest recesses knowes the Meanders windings and diverticles of thy heart Did men seriously consider that they are alwayes in the presence of an Omniscient Lord This consideration might prevent sinne 2. Consider as God knowes thy wayes so he keeps exact Records 2 Consider God keeps exact records Here is a Chirograph in the text for iniquities and he keeps a Book of remembrance of the Saints religious conferences together Mal. 3. 16. In a proper sense we cannot say that God keeps a Book the formality of writing down is infinitely below God This is a sigurative speech the meaning is that all that is thought done or spoken is alwayes before him Conscience likewise keepes a Book that one day will act the part of witness accuser and judge 3. Consider before hand what sinne will cost thee Reckon the 3 Consider before hand what sinne will cost thee cost of it Rom. 6. 21 old and young will have cause of shame as Peter Martyr * observes Who of understanding would be a slave to so unprofitable a master as sin is When you are tempted to sinne aske †Si vel Seni vel Juveni aliquid revocetur inmemoriam quod non recte videatur factum erubescunt ob dolorem dedecoris in quod sevident incurrisse Pet. Martin thy self the Question shall I displense an holy God shall I defile my soul wound my Conscience by sinne will there not be bitternes in the end When thou art tempted to uncleannesse consider â—ore hand that he that is abhorred of God is enticed of a Whore â—nd wouldest thou be abhorred of God I'have read that a young â—â—an thus tempted by a Whore bit off a peece of his Tongue that so he pain of it might divert him from so wicked a Temptation Say â—ot Whoâ—edome is a Trick of youth such youthfull tricks unless â—epented of will damne thy soule to all eternity When thou art empted to Immoderate Drinking consider before hand thy body â—hould be the Temple of the Holy Ghost shall I make it a Temâ—le for Bacchus will not dayes of mourning follow dayes of Jolliâ—ye â—nd Carrousing will not cups of trembling follow cups of healthâ—ng may not there be such an Hand-writing against me as was against Belshazzar In a word could men seriously premeditate aâ—orehand what sinne would cost them they would not so rashly â—dventure upon it to wound their conscience and displease so holy a Lord God 4. Consider the four last things Death and Judgment Hell and 4 Consider the four last things 1 Consider Death Heaven 1. Consider Death It s the statute law of Heaven That all shall dye and every one shal see death as we read Heb. 9. 27. Psal 8. 9 40. This life is of a short continuance compared to a flower a vapour a Weavers Shuttle Young dye as well as Old Upon this moment depends eternity And in eternity we return to the Land of the living We all stand at the doore of eternity we may be summond by death presently for ought we know So ought we to live every day as if it were our last day that we may have nothing to doe but to dye Wouldest thou have death call thee suddainly art thou prepared Dost thou so live as thou canst look the King of â—errours in the face and with comfort and confidence breath out thy soul unto Jesus Christ O therefore cleanse thy soul set upon the work of purification Trimme up thy soul to entertain Jesus Christ 2. Consider of the day of judgment 2 Cor. 5. 10 Consider before 2 Conâ—ider the day of Judgment hand that of Solomon Eccles 11. 9. Consider there will come a day of account As death leaves thee so judgment will find thee If thy peace be not made with God before thou dyest Judgment will return thee an enemy to Jesus Christ And if Christ be thy enemy who is thy Judge thou wilt wish that the hills might fall upon thee and that the mountaines might cover thee from the face of the Lamb. Let the consideration of the day of â—udgment be always in your thoughs and aske thy self the Question Doe I that which I can answere at the day of judgment shall I not be called to an account for these things 3. Consider the Torments of Hell the lot and portion of all 3 Consider the torments of Hell those who are unreconciled to Jesus Christ Aske thy self the Question doth not Whoredome Drunkeness c. lead thee away into the pit will not cursed delights in burning lusts end in eternall burnings Will not sinne cry aloud for its wages and bring with it but a dead pay 4. Consider of the joyes of Heaven the inheritance of the 4. Consider the joys of Heaven Saints noe unclean thing shall enter there nothing that defiles shall ever enter into the new Jerusalem Would I then be in Heaven hereafter Heaven must begin in me upon earth Doe I desire happiness I must labour to be holy Mark to whom blessedness is appropriated Psal 119. v. 1 To the undefiled and pure in heart Matth. 5. 8. Every one of these considerations seriously layd to heart may be preservatives against sinne In the next place I must prescribe some Directions which that I may doe I le descend to A third Use which shall be for direction You that would Use 3. For direction gladly have this Châ—rographum in my Text cancelled and be healed of the sores and wounds of sin I prescribe these means 1. â—e humbled to the dust for all your sins Be afflicted and Dir. 1. Be humbled for all your sins mourn let your laughter be turned into heavyness and your joy into mourning Let there
be such a bitter sorrow for sin as for the losse of a first-born like the mourning of Hadad-rimmon in the valley of Megiddo Peter denyed shamefully and wept bitterly David watered his Couch with his tears Mary Magdalen out of whom Christ cast seven Devils washt Christs feet with her tears and wip'd them with the hair of her head Let it be bitter to remember that thou hast been so undutiful to so gracious a God that thou hast provoked such a merciful God to wrath whose nature is to shew mercy O how this consideration should melt thy heart into a soul-reforming sorrow Sins may be compared to the waters of Marah so bitter as none could drink of them Sin is a very bitter thing it produceth bitter effects But God shewed Dir. 2. Look through all Humiliations unto Jesus Christ Moses a Tree which made the Waters of Marah sweet The bitter Tears of Repentance and the most bitter afflictions which sin produceth will end in joy to those that are truly penitent 2. Though thou must be humbled and he that was never humbled never truly believed yet thou must not rest in thy humiliation but look unto Jesus Christ for a cure Thou must be sensible of the stings and wounds of sin and look unto Jesus Christ by the eye of Faith for a cure He is our peace Eph. 2. 14. No reconciliation but by him 2 Cor. 5. 19. No way to get healing pardon salvation but by him sue then out a Pardon sealed by the Blood of Christ O pray that be would cancel the hand-writing against thee and that by his Blood he would Justifie Sanctifie and Save thee No name no Mediator no Blood can make an Atonement for thee but this Blood of Sprinkling which speaks better things then the Blood of Abel 3. Having got a pardon through the Blood of Christ walk Dir. 3. Walk circuâ—â—spectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui exacte vivunt nolunt vel in minimis deficere cedere solent enim vel minutissima observare Favorinus circumsâ—ectly in thy whole conversation Eph. 15. 5. There is an Emphasis in the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids be watchful and circumspect take heed of re-acting thy youthful sins â—ill be renewing thy repentance and pray for more manifestation of Gods love unto thy soul 4. And lastly To conclude here is one word of comfort unto those upon whom God hath poured the Spirit of Repentance Old people that have truly repented of their sins shall have them imputed unto Christ and Christs righteousness unto them for Justification and let them read their blessedness Psalm 32. 1 2. Happy are they whose souls are washt white in the blood of the Use 4. For Consolation Lamb You that mourn for sin you shall be comforted You that bewail your sins and hate them and endeavor to walk closely with God in a holy conformity to his will you shall have this hand-writing blotted out And whether your sorrow be right and genuine you must try it by those Apostolical Characters 2 Cor. 7. 10 11. Let no man apply comfort to himself but upon Gospel terms And to you that are young upon whose hearts God hath wrought saving Grace in your tender years I must pronounce comfort to you Happy is it with you that God hath begun with you betimes and hath planted his fear in your hearts betimes You have heard how dear youthful sins cost many in their elder years O now be advised take warning fly youthful sins labour to be grave and serious in your carriages God hath done much for you what will you do for him speak good of his name advance his glory incourage your fellows to come unto God Remember that counsel which Christ gives Peter When thou art converted streng then thy brethren I beseech you all in the fear of God in the close of my Sermon to beware of youthful levity There is Mr. Jeremy Burroughs a great deal of frothy with amongst young men A Reverend Divine now with God used to pray That of all spirits God would be pleased to deliver him from a frothy spirit Beware of foolish Jesting Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be allowed in Aristotle yet it is condemned by St. Paul Eph. 5. 4. Let young Timothy be a patern for your imitation of whom Paul had such confidence And always labor to cleanse your ways according to that rule which I shall leave with you for a close of all Psal 119. v. 9. By taking heed thereto according to the word Iudgement and Mercy Set forth upon Gen. 6. 3. And the Lord said My spirit shall not always strive with man for that he also is flesh yet his days shall be an hundred and twenty years IN the precedent Chapter you have the Genealogy of the long Serm. 2. At St. Mary's Oxon. Jan. 12. 1652. Gen. 5. 27. liv'd Patriarchs of the old World It 's observable that every ones particular age is exactly reckon'd and though they lived some more some fewer years yet every one agrees in the same conclusion And he dyed Methuselah who lived the longest of all lived nine hundred sixty and nine years and he dyed The longest livers saw death and could not deliver themselves from the hand of the Grave These ancient Fathers though dead may be said to live in their Posterities They left behinde them a numerous off-spring the Earth is full of people and mankinde is now multiplyed into multitudes v. 1. And as the People so their wickednesses are multiplyed The more people the more sinners O stupendious ingratitude God multiplies their off-spring and revives their memory in the fruit of their loyns For what are Parents of many Children but themselves so much the more multiplyed yet these wicked Wretches by how much the more God encreased and multiplyed them in their Posterity by so much the more they encreased and multiplyed their wickedness against him their Creator And now their abominations are come to the full and they are ripe for destruction The Lord exercised Mercies bowels of Mercies patience long-suffering towards them waiting upon them many years Preaching to them by the Patriarchs calling them to Repentance and notwithstanding all the loving kindnesses forbearances patient expectations of a gracious God yeâ— they remain obstinate refractory incorrigible whereupon the Lord will not suffer his patience to be abused any longer his Servants and Ministry to be contemned his Holy Spirit to be grieved v. 7 8. The Creatures were made for the service of Man both he and they should be took away together Man was the Lord over the Creatures and when he was took away what use would there be of them as Chrysostome observes Man had abused the Creatures over which he had dominion Master and Servants both fall together thus the whole Creation groâ—neth by reason of mans Apostacy from God As the Beasts were made for Man so they became subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod
a new pretended light or revelation from the old Prophet he forsook the true word and believed a lying word what a sad Catastrophe befell him v. 24. When he was gone a Lyon met him by the way and slew him and his carcase was cast in the way and the 1 King 13. 24. Ass stood by it and the Lyon stood also by the carcase Yet notwithstanding extraordinary Revelations Dreams Visions Extasies Enthusiasms though they have ceased long ago and we have no warrant to expect them because we are to keep close to the revealed will of God written in his holy word Yet I say we are to take notice of the sweet motions and spiritual illapses upon our souls Though Prophesies cease yet there are manifold discoveries of Christ unto the soul The secret and intimate acquaintance of the soul with Christ the souls ravishing consolations the breaking in and flashes of heavenly light upon the soul the heavings aspirings and harmony of the heart with Christ experience of mercies issues out of temptations protections of Angels all these are Heavenly constant revelations out of the Word of God manifested to the souls of the faithful by the Spirit according to the word Let us therefore embrace and cherish the gracious motions of the Spirit of God Where the spirit of Grace is in the heart it cannot be idle or lie dead but it 's exceeding operative The Spirit gives light to teach thee it gives heat to warm and comfort thee It is a spirit of burning and purging to burn up the stubble of corruption to purge out thy sins It is a spirit of refining and purifying Therefore when the spirit of God strives by its gracious motions inlightning purging inflaming comforting wooing thee to walk closely with God bidding thee beware of wounding thy conscience of resisting the light and going against known truth O beware of grieving this holy Spirit of God! Do not O do not force the spirit to depart sadded and grieved from thee This is one way whereby the spirit strives viz. by its motions and whispers A second way whereby the spirit strives is by the Ministry of 2. The Spirit strives by the Ministery of the Word the word It is said Rev. 3. 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me The Spirit of God knocks at the doors of your hearts by the hammer of the word The spirit knocks louder and louder and the Ministers are to cry aloud and spare not Isa 58. 1. Cry aloud spare not lift up thy voice like a trumpet and shew thy people their transgressions and the House of Jacob their sins The Lord calls upon us by every Sermon we hear Why will ye die Why will ye bolt the door against the frequent knocking 's of the Spirit of God The Spirit of God hath strove with some of us ten years some twenty some foâ—ty some sixty years How many years have we lived under the sound of the Gospel having heard the voice of the Turtle crying in our Land How many powerful Preachers have spent their strength their breath wasted their spirits wooing intreating beseeching us to be reconciled unto God many of them are gone to their rest their works praise them in the Gate their memory is blessed and their name is like sweet Oyntment poured forth How many are yet alive to this day who Preach Jesus Christ faithfully and experimentally how do they pray and wrestle with God how zealously do they preach how many admonitions reproofs exhortations warnings do they give us And if we will not take warning the Ministers shall deliver their own souls and our blood will be upon our own heads and the time will come when it shall be known that we have had Prophets amongst us I shall make an allusion to that Scripture Deut. 20. 11 12 13. It shall be if it make thee answer of peace and open unto thee then it shall be that all the people that is found therein shall be tributaries unto thee and they shall serve thee And if it will make no peace with thee but will make war against thee then thou shalt besiege it and when the Lord hath delivered it into thy hands thou shalt smite every male thereof with the edge of the sword Just so God proclaims peace and the Ministers are Ambassadors of Peace and deliver their commission after this manner Into whatsoever house ye enter first say Peace be to Luke 10. 5 6. this house And if the son of peace be there your peace shall rest upon it if not it shall turn to you again The Lord now beseâ—â—eth your hearts by the Ministry of the word and offers you peace and reconciliation if you will submit unto his Scepter and cast down your rebellious weapons the Lord will have mercy on you but if you hold out the flag of defiance and will not come in to Jesus Christ what remains but utter ruine and destruction Every Sermon you hear is like the water of Jealousie when he hath made her to drink the water then it shall come to pass that if she be defiled and hath done trespass against her Husband that the water that causeth the curse shall enter into her and become bitter Num. 27. 28. and her belly shall swell c. but if she be not defiled she shall be free When the word is received into an honest and good heart it doth it good and makes it fruitful when into a corrupt heart it rots it and makes it worse It s an observation of a Reverend Divine That it is an indignity beyond all apprehension to the spirit of Dr. Ed Reynolds grace when we suffer him to wait daily at our Bethesda's our houses of mercy and all in vain to spend his sacred breath in the Ministry of reconciliation in doubling and redoubling his requests unto our souls that we would be content to be saved Yet all this while we harden our hearts and stop our ears and set up the pride and stoutness of our own reasonings till we even weary the spirit of God chide him away and cause him to depart sadded and grieved from us O my Brethren despise not prophecying undervalue not the Ministry of â— Thess 5. 20. reconciliation An indignity or affront offered unto Christs Messengers Christ takes it as done unto himself Luke 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Be then exhoâ—ted to set an high price of the Gospel and make much of the motions of Gods holy Spirit in the Ministry of the word Ursin relates in his Preface to his Catechism That those godly Vrsini Praf Catech. Protestants that fled beyond the Seas for their Religion in that Marian quinquenium of Persecution acknoâ—ledged That that great innundation of misery
men will not hearken to the voice of this spiritual Charmer though he charm never so wisely what then remains but utter ruine and destruction but that the Spirit should leave striving and fall a destroying rebellious sinners and carnal minded persons This is one reason He also is flesh the spiritual part that is obliterated he hath degenerated from his original hee is become corrupâ—â—d he also is flesh Another reason may be because the Spirit is a most free agent Reas 2. Because the Spirit is a most free Agent This holy Spirit moveth when and where it pleaseth The Spirit of God is bound to none The Spirit is not at our command and beck yet vile man puts the Spirit of God to the condition of a slave for so the Lord complains Is 42. 24. Thou hast bought me no sweet cane with mony neither hast thou filled me with the fat of thy sacrifices but thou hast made me to serve with thy sinnes thou hast wearied me with thine iniquities It 's more than the Spirit owes any of us to move once he may move once and may never move more he may chuse whether he will move at all God now shootes warning-pieces the Spirit woes you to come in and make your peace with God to break off your sins by Repentance no longer to stand out in opposition unto Jesus Christ if you will not take warning God may suddenly shoot his Murdering-pieces and destroy you The Spirit cries to day to day now is the accepted time now is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6. 2. day of salvation if we accept not of this golden opportunitie and now â—e come not in and embrace this great salvation tendered for ought we know the Spirit may be gone and never make a further tender of grace unto us Though the Spirit it self is most free and limits not nor ascribes to it self when and where to work but calls some sooner some later into the vineyard yet the Spirit limits and prescribes us a time of repentance Again he limiteth Heb. 4. 7. a certain day saying in David To day after so long a time as it is said to day if ye will hear his voice harden not your hearts It 's a common observation He that hath promised time to the penitent hath not promised a morrow for repentance Wherefore wee are Qui poenitentibus promisit veniam diem non promisit crastinum Gerr. Medit. Isa 55. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antipat. Act. 24. 25. commanded Seek the Lord while he may be found and call upon him while he is near and Acts 17. 30. The times of this ignorance God winked at but now commands all men every where to repent The Spirit now knocks by its motions by the Word by conviction of Conscience and invites you to come presently to Jesus Christ When a Treatise of Happynesse was brought to Antipater he answered I am not at leisure a lamentable case not to be at leisure to read a Treatise of Happynesse Felix would hear Paul at a convenient time we never read that he sent for him any more In proverbial speeches we say Strike whilst the Iron is hot When there is a fair gale hoyst up thy sayles and delayes are dangerous Shall we then neglect the present opportunity upon a presumption of a future Shall we presume either of space â—â— grace neither of them being in our power God is not bound to give space he struck Vzzah dead in the place for meddling with the Ark It 's said the 1 Chr. 13. 9. Oxen stumbled Vzzahs intention might be good but a good intention cannot justifie a bad action He invaded the Priests function his work was to drive on the Oxen not to touch the Ark. God struck Ananias and Saphira dead for their hypocrisie So often times God strikes dead the Drunkard in his vomit the Lyar Swearer Blasphemer with the lye oath blasphemy in each mans tongue But suppose which is uncertain God gives thee space yet often times where he gives space he denies grace as it was said of Jezabel Rev. 2. 21. I gave her space to repent of her fornication but she 2 Tim. 2. 25. repented not There is a peradventure put in 2 Tim. 2. 25. In meeknesse instructing those that oppose themselves if God peradventure may give them repentance unto the acknowledging of the truth My brethren consider in your most serious and composed thoughts that we deal for life and immortality and our negotiations are for the great things of Eternity Shall we dally in such weighty matters Shall we procrastinate our Repentance And shall we stop our ears bolt the doors of our hearts when the Spirit calls and knocks In matters of worldly employments what post-haste what expedition do men make they fear delayes may much prejudice them And shall we be thus wise for the world and such errand fooles for our soules Shall we be penny-wise and pound-foolish Shall we be so industrious to grasp the trash and pelf of the world and neglect our soules Every ones soul being a precious jewel is more woâ—th than the world in all its pomp and bravery Let us lay hold on the golden season of the present time the time which the Spirit limits If thou neglectest this day for ought thou knowest thou mayst be in hell to morrow Whilst thou art dallying and delaying God may be a swearing in his wrath that thou shalt never enter into his rest The third reason and the last that I shall name shall be drawn Reas 3. Drawn from the rule of divine Justice from the rule of divine justice It 's most just when people neglect Gods limited time for God to allow them no more time when people squander out Gods seasons and mispend their choice opportunities it stands with justice to deny any further opportunity When the season is past it is like an Arrow out of the Bow like a swift stream not to be called back There 's a dreadfull judgement threatned Prov 1. 24. because I have called and ye have refused I have stretched out my hands and no man regarded therefore I will laugh at your calamity and mock when your fear commeth God usually payes sinners in their own coyn and punisheth them by way of retaliation As appears in Adonibezeks confession who said Threescore and ten Kings having their thumbs and great toes cut off gathered Judg. 1. 7â— thered their meat under my table as I have done so hath God requited me God punisheth number with number according to the number of their cities so were their gods Jer. 2. 28. Where are thy Gods which thou hast made thee let them arise if they can save thee in the time Jerem. 2. 28. of thy trouble for according to the number of thy cities sâ— are thy gods O Judah And the Lord numbred them out to the sword and left them few in number God punisheth choice with choâ—â—e they chose new gods
and the Lord in judgement left them to their choice and in their extremities bade them goe to their gods and see whether they would deliver them The Lord punished contrariety with contrariety If ye will not be reformed by these things Lev. 26. 23. 24. but will walk contrary unto me then will I also walk contrary to you and punish you yet seven times for your sinns And when we refuse to hearken to him when he calls he will refuse to hearken to us in our greatest extremities when we call upon him It 's a broken but a very pathetical speech of Christ to Jerusalem O that thou hadst Luke 19. 4â— known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes There is a Critical day set down there is a dreadfull judgement upon those that brought not the Lords offering in its season The man that is clean and is Numb 9. 13. not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people because he brought not the offering of the Lord in his appointed season that man shall bear his sinne The old world gave no heed to Noahs Preaching they neglected the time that God allowed them for repentance No moâ—e time was Matth. 25. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowed when that was once expired a deluge overwhelmed them The five foolish Virgins slâ—mbred and slept when they should have been preparing of their lamps they went to buy oyle and in their absence Christ came and perpetually shut them out Esau sought Heb. 12. 17. â—enedictionem illam exquisissâ—t Beza the Blessing carefully with rears yet hee was rejected hee came when it was too late How many mischiefs befall men for neglecting their opportunities All these considerations should be as so many warning-pieces unto us and as so many prevalent incentives to cherish the whispers of the Spirit to take the benefit of the season Now whilst the Lord bids us seek his face our hearts must eccho back Thy face Lord we will seek Let us hearken to the motions of the Spirit and the checks of our conscience let us make much of the Spirit let us take heed of quenching and grieving of the holy Spirit whereby we are sealed unto the day of redemption An Angel swears in the Revelations There shal be no more time How soon Revel 10. 6. â— time may cease the Spirit cease working we cannot tel and time may be swallowed up in Eternity And therefore take this Caution as a word spoken in due season Beware of sadding the Spirit drive him not away from you for once having a repulse for ought you know he may come no more And thâ—â—â— have dispatch'd three Heads propounded of my Method I have asserted the truth of the point from Scripture â—eâ—timonies plainly evidencing the greatnesse of the Judgement when the Spirit of God departs from and will strive no longer with a people I have shewed how many wayes the Spirit usually strives with a people I have given in the reasons for the confirmation of the point In the next place it remains that I should reduce al home unto point of Practise by way of Use and particular Application This Doctrine affords six special Uses For Information Exhortation Reprehension Examination Direction and Consolation In the first place this serves for Information what a dreadfull Vse 1. For Information judgement lyes heavy upon any person whatsoever with whom Gods Spirit will strive no longer Was it not an heavy judgement when Gods Spirit left Saul and an evil spirit was sent to torment him Was it not an heavy case and dreadfull when the Philistines made war upon him and the Lord was departed from him And Samuel said to Saul why hast thou disquieted me to bring me up 1 Sam. 28 15 And Saul answered I am sore distressed for the Philistines make war against me and God is departed from me and answereth me no more neither by Prophets nor by dreames therefore I have called thee c. When Gods Spirit quite leaves a soul then the evil spirit takes possession of it Satan entred into Judas his heart and set him on work to betray Christ and when conscience gave him a bang and made him throw down the mony he felt Hell-fire flashing in him and betook himself to a desperate remedy to be his own executioner So I have read of Julian after he had departed from God and turn'd Apostate he had in his conscience more blows and butcherings Plures ictus laniatus At last when a dart hit him and gave him his fatal wound no man knowing from whence that dart came for it was a signal blow from heaven and was indeed the immediate hand of God at last he confest Thou hast overcome O Galilean thou hast overcome Vicisti Galilaee vicisti Now a little to set forth the greatnesse of the judgement upon those with whom Gods Spirit will strive no longer I le represent it you in these ensuing aggravations When God takes away his Spirit he usually takes away his Ordinances Whilst the Palladium remain'd with the Trojans they Aggrav 1. When God takes away his Spirit he usually takes away his Ordinances thought themselves secure The Jews put great confidence in the Ark they fet the Ark and went to battle with it against the Philistines and afterwards cryed up the Temple of the Lord the Temple of the Lord Herein they were superstitious they fâ—iled in putting too much confidence in the Temple They were Idolaters and followed Baal and Ashtaroth and thought the Ark would secure them The Ark would no more shelter prophane idolatrous people than the horns of the Altar would secure and shelter a Murtherer Yet questionlesse the Ark of Gods presence was a very great mercy and priviledge The Ark was kept away twenty yeares and they thought it long and the Text saith all the house of Israel lamented after the Lord. The sad report of the losse of the Ark brake Elies heart first and he fell down backward and his neck brake He heard 1 Sam. 7. 2. of the death of his sonnes their death went near but the losse of the Ark went nearer and Phinehas his wife named the child Iâ—habod saying the glory is departed from Israel because the Ark of God was taken She fell in travel upon that sad news and dyed presently 1 Sam. 4. 18 21 22. The taking away Ministers Ordinances Sabbaths are dreadfull judgements upon a people This the Prophet Amos foretels of Behold the daies come saith the Lord that I will send a famine in the Amos 8. 11. land not a famine of bread nor a thirst for water but of hearing the word of the Lord. And Christ himself threarens The kingdom of Matth. 21. 43. God shall be taken from you and given to a Nation bringing forth the
God did beseech 2 Cor. 5. 20. you by us we pray you in Christs stead be ye reconciled to God Oâ—r commission may be out of date to morrow Christ now waites till his locks be wet with dew now he calls sinners to repentance He hath sent me on an errand this day to invite thirsty soules to come unto him and he will give them drink to invite those that are heavy laden and he will give them rest It 's my businesse this day to tender Jesus Christ the Fountain opened to presse home the Exhortation of the Holy Ghost Let the wicked forsake his way and Isa 55. 7. the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Now what answer shall I return unto him that sent me Suffer I beseech you Fathers and Brethren the word of exhortation not to suffer the holy Spirit to spend his sacred breath in vain You have many prizes put into your hands improve them in your several capacities to the glory of God and mutual edification one of another Let Rulers rule with diligence let Governours Tutours Masters of Families all unite their endeavours to promote the Gospel of Jesus Christ and put Joshua's resolution into practise but as for me I and my house we will serve the Lord. O that Josh 24. 15. we could be spirituall Fathers to those that are committed to our charge Governours and Tutours should look upon themselves as Pro-parents and upon the Scholars under them as children and therefore ought to have special care over them and principally to enquire how it fares with their soules what knowledge they have of Jesus Christ What a comfort will it be another day when we can say Behold Lord here we are and the children which thou hast given us Thou â—ord hast made us spiritual Fathers unto these young Pupiss Now whilst the Spirit stayes waiting upon us whilst we have time talents and opportunities vouchsafed unto us whilest we live under the sound of the Gospel and hear admonitions reproofs and many Exhortations to repentance let us not put off the Spirit with any more delatory answers but resolve with the full purpose of our hearts to cleave unto the Lord. I have two or three plain moving considerations to adde for the better setting home of my Exhortation Consider the brevity of our lives What 's our life but a bubble Consid 1. The brevity of our lives John 4. a flower a vapor a shadow By these resemblances the Holy Ghost sets forth the shortness of our lives We had need be a working while day lasteth I must work the works of him that sent me while day lasteth the night cometh when no man can work A night of death is coming wherein no man can work and we must always remember that the Spirit strives not always not during the whole course of our lives It moves when it pleaseth and on a suddain ceaseth yet at the most it moveth no longer nor striveth no longer but this little moment of time whilst we are on this side the grave After death there will be no more warnings no more admonitions no place left for repentance no Purgatory that 's a Popish dream He that dieth filthy will so remain unto all Eternity Now then my Brethren considering you have but a little time and upon this moment depends Eternity and after death there will be no further tenders of Grace and Mercy let us husband this time to the best advantage Let us prize Sermons Sabbaths and all those Evangelical Dispensations vouchsafed to us more then ever we did Let us redeem the time as we are exhorted Eph. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 16. buying out or making a good market of the season Every thing is beautiful in its season there 's a season acceptable and there 's a season perilous Let 's come when God calls that 's the accepted time let 's not prescribe a time of our own that 's the perillous season let 's not account time a slight matter for each minute ought to be valued A second consideration shal be drawn from the uncertainty of the Consid 2. The uncertainty of the spirits striving Nil pretiosius tempore heu nil hodie vilius invenitur Bern. Veniet tempus quo vel unam horam ad resiâ—iscendum redimere mirum quantum optabimus Otho Casmannus spirits strivings If the holy Spirit be rejected its uncertain whether ever he will come again The Spirit will not always bear reproaches indignities If we refuse to give God the glory of his mercy he will shew upon us the glory of his Justice and Power If we will not open when God knocks at our doors he will not open when we knock at his door Unkindness will drive away a friend from our houses When the Spirit invites himself unto us if we will open he will come and dine and sup with us if we refuse this Heavenly guest how shall we escape our destruction will be inevitable This Spirit is often compared to fire nothing more comforting nothing more consuming than fire If thou wilt not suffer the Spirit to purge and refine thee it will consume thee Nothing more comfortable then light warmth and witness of the Spirit Nothing more terrible then the bondage conviction and condemnation of the Spirit Therefore beware of resisting any good motions that the Spirit of God puts into thy heart this day lest if the spirit have a repulse he may go away and never return any more 3. Thirdly Consider the certainty of the day of Judgement 2 Cor. 5. 10. For we must all appear before the judgement seat of Consid 3. The day of Iudgement Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Then there will be an account to be given for all the Sermons which we have heard for all the Sabbaths we have enjoyed for all the motions of the Spirit for all the admonitions reproofs Gospel opportunities and advantages that we have received we should therefore hear a Sermon now as for ought we know we may be presently summon'd by death to appear before the Judgement-seat of Jesus Christ Let us imagine that now we hear this day as if it might be our last day We hear for Eternity Preachers and Hearers shall be called to an account at the great Assise The Lord grant that we may all give up our accounts with joy The third Use shall be for reprehension of those who resist or Use 3. For reprehension stifle the strivings and the sweet motions of the holy Spirit To come to particulars 1. How sad is their condition who are contemners of the sweet motions of Gods Spirit Let them read Rom. 8. 9. If any man hath not the spirit of Christ he is none of his Such
as quench the Spirit which is forbidden 1 Thess 5. 19. such as deride praying by the spirit such as slight and scorn men of the spirit I mean such as are of a pretious annointing in whom the Spirit of Christ dwells O how sad will their Audit be 2. It reproves barren and unprofitable hearers who notwithstanding all the strivings wooings and waitings of Gods Spirit by the Ministry of the Word yet remain barren and unfruitful The Apostle tells their doom The earth that drinketh in the rain that Heb. 6. 7 8. cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth a blessing from God but that which beareth thorns and bryars is rejected and is nigh unto cursing whose end is to be burned When Christ found nothing on the Fig-tree but leaves he said unto it Let no fruit grow on thee henceforward for ever and Matth. 21. 19 Luke 13. 7. presently the Fig-tree withered away And the Vine-dresser said Behold these three years I come seeking fruit on this fig-tree and finde none cut it down why cumbreth it the ground 3. It reproves secure persons setled on their Lees Let Gods Spirit strive never so often it is all in vain They think all is well with them they conceive their Estates very good Multitudes now adays are possest with a spirit of slumber and drousiness and this is a dreadful sin and a judgement both Rom. 11. 8. God hath given them a spirit of slumber eyes that they should not see and ears that they should not hear to this day Is not he a desperate fool that dares sleep upon the top of a Mast Is not he much more that notwithstanding judgements threatned in Gods Word against rebellious sinners yet is secure heedless and satisfied in his present condition This is that carnal security mentioned which is under such terrible woe Deut. 29. 19 20. It shall come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his name from under heaven 4. And lastly This reproves all impenitent persons who notwithstanding all the Sermons they hear notwithstanding all the reproofs admonitions wooings knocking 's of Gods spirit yet remain impenitent Impenitency is that great soul-damning sin Christ tells us Rev. 3. 20. Behold I stand at the door and knock Rev. 3. 20. Ezek. 18. 31. if any man open to me I will come in and sup with him And the exhortation of the Prophet runs Cast away from you all your transgressions for I have no pleasure in the death of him that dieth wherefore turn your selves and live So God expostulates the case with them Though by our own strength we cannot stand not by our own poweâ— will any good thing yet we may doe much more good then we do Can not the same legs carry a man to the Church which carry him to an Ale-house oâ— Tavern It s want of a good heart and love to the Ordinances of God that make men so negligent of the good of their souls Who forceth thee to swear thou saist thou canâ—â— not leave it custom is become another nature Is it not thine own corrupt heart that causeth corrupt communications The Devil cannot compel to sin he perswades and enticeth neither doth God tempt any man Jam. 1. 13 14 15. But every man is tempted when he is drawn away of his own lust and enticed then Jam. 1. 13 14 15. when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Tremble and stand amazed thou impenitent person that resisteâ—â— so many strivings of Gods Spirit so many checks of conscience so many warnings from the word O that thy heart might be touched with remorse and repentance for thine impenitency yet thou livest under the sound of the Gospel who knoweth but the spirit may this day once more move woe and beseech thee to be reconciled O do not refuse O do not slight these invitations A City besieged as we read Deut. 20. 11 12. If it make thee answer of peace and open unto thee thea the people that are found therein shall become tributary unto thee but if it will make no peace with thee then thou shalt besiege it and smlte every male with the edge of the sword Just so now the Lord besiegeth thy heart offers thee peace intreats thee to repent of thy Oathes Sabbath-breakings contempt of the Gospel Drunkenness Uncleanness If thou wilt not receive such a gracious offer of peace to thy peril be it thou art the murtherer of thine own soul 4. I proceed to a fourth Use which is for examination Three Vse 4. For Examination Q. 1 Quaeries by way of tryal I shall propose and answer Q. 1. How may we distinguish of the strivings of Gods spirit from a spirit of error and delusion I answer in this wise 1. Gods Spirit strives by the Ministry of the word and directs A. 1 1. Gods spirit strives by the Ministry of the word us according to that rule Gal. 6. 16. As many as walk according to this rule peace be upon them and mercy and upon the Israel of God But a spirit of delusion deviseth ways of its own and is wise above what is written whereunto a curse appertains Gal. 1. 8. Though we or an Angel from heaven preach aâ—other Gospel then that which we have preached unto you let him be accursed 2. Gods Spirit leads into all truth It is a sâ—irit of truth But 2. Gods spirit leads into all truth the spirit of delusion leads us into all errors God will send strong delusions that they shall believe a lie 2 Thess 2. 11. 3. Gods Spirit makes us humble meek gentle A spirit of delusion 3. Gods spirit makes usâ— humble and meek makes us to swell with pride and pride and passions Gods Spirit meekens our spirit An Antichristian deluded spirit makes us boysteroâ—s inoâ—dinate in our affections But secondly The Quaery will be How we may distinguish the Q. 2 strivings of Gods Spirit from the strivings of our own spirits or natural conscience I answer thus 1. A natural conscience acts from a principle of A. 1 A natural conscience acts from a principle of fear fear of punishment and upon legal convictions hence come many torturings and strivings in natural mens consciences as in Ahab c. Herod feared John Baptist But Gods Spirit strives and moves the soul to act from a principle of love to Jesus Christ when the love of Christ constrains to duty that is genuine altogether 2. The striving of a mâ—ns own spirit and a natural
that are Masters of Families be exhorted to set up Holynesse in your Families Teach your children and servants to know God keep up your authority give not liberty to them under your roofe to live as they list Abraham gave no toleration he commanded his houshold to keep the way of the Lord. Let all sorts and sexes old and Gen. 18. 19. young learned and unlearned lay this Exhortation to heart I presse holynesse upon you all O that the Priests Motto were writ upon your hearts and lives Holynesse unto the Lord. You cannot say as Sheba the Son of Bichri said We have no portion in David c. as if this concerns not us but holynesse concerns you all you must all follow after holynesse To excite you to your duty I 'll lay down some moving considerations Consid 1. We are elected unto holinesse 2 Thes 2. 13. 1. Consider you are elected unto holynesse not for holynesse nor through praevision of holyness that 's a false Arminian glosse but unto holynesse 2. We are created unto holynesse All the members of our bodies Consid 2. We are created in holynesse Ephes 4. 24. and faculties of our soules should be instruments of holynesse The tongue should speak holily holy communication should drop from the tongue the heart and hand both should be clean as James specifies c. 4. 8. The feet must keep the wayes of Gods commandements Consid â— We are redeemed to be holy Luk. 1. 74. 75. the understanding will affections the whole man all must be holy to this purpose they were created 3. Consider we are redeemed for this end and purpose that we may be holy 4. It 's Gods will that we should be holy 1 Thes 4. 3. Now our Consid 4. It s Gods will that we should be holy wils must be subject unto Gods will He commands us to be holy we should pray for his grace to enable us to perform his command Holynesse is suitable to Gods will and wee have an encouraging promise 1 Joh. 5. 14. 5. â—olynesse is our calling 1 Pet. 1. 15. 1 Thes 4. 7. Wee can Consid 5. Holyness is our calling have no comfort but when we are in a lawfull calling when our wayes are according to Gods wayes wee may hope for Gods gracious protection according to the promise Psal 91. 11. When any commit wickednesse are unclean drunk associate themselves with wicked persons they are out of their calling and so out of Gods special pâ—ovidence Consider this seriously when you are tempted to Whoredom or any oâ—her sin God hath not called you unto unâ—eannesse but unto holynesse 6. Heaven is an holy place only appointed for holy persons Nothing Consid 6. Heaven is a holy place that 's defiled shall enter there Rev. 21. 27. Onely holy persons shall be acquitted before Christs Judgement-seat They only shall enter into the new Jerusalem 7. In heaven there shall bee no other but holy employment Consid 7. In Heaven there is holy employment singing Hosannahs and Hallelujahs to him that sitteth on the throne and to the Lamb for evermore A prophane person hates holy Ordinances and holy employments here on earth Were it possible for him to be in heaven hee would be weary of the employment whereas the Saints shall have their hearts put into such an high and excellent frame as they shall without molestation weariness or intermission be ever setting forth the praises of the Lord. 8. And there will be in heaven the most holy company the holy Consid 8. In heaven there is holy company Trinitie God the Father God the Son God the Holy Ghost the most holy blessed and glorious Trinity There will be holy Angels the spirits of just men made perfect holy Martyrs holy Ministers holy people No company there but all holy company 9. And lastly to close up all Now whilst we live on earth is Consid 9. The present time is the time to labor after holynes the time or never to labour after holynesse now I mean in this time of life we must make provision for eternity This is Gods summons to day if you will hear his voice Delay not a minute longer Resist not the movings of the Spirit great is the danger of resisting the Spirits movings The Lord set home all these considerations upon your hearts and if hereby the Lord should be pleased to gaine any soul to the love and practise of holynesse I should never be enough thankful for the mercies of this day The third Use is for Examination and Tryal Every one will Use 3. For Examination plead for himself and pretend to an holy conversation As it was said When the Son of man comes shall he finde faith on the earth So shall he find an holy conversation a formal Professor a Christian at large are every where to be found like Sycamoâ—es in the valley for abundance but the power of holynesse an holy circumspect walking are rarely found Now then because its the grand Ministerial duty to distinguish the precious from the vile according to that high commendation and priviledge given as to be the mouthes of God Jer. 15. 19. And because God hath gone forth in a signal exemplary blessing upon this way which hath been so frequently used by old Disciples faithful labouring Ministers whose plain Preaching would it were more revived now adaies It shall therefore be my task to lay forth some distinguishing characters and signs of a gracious sincere heart whose life is accordingly ordered in an holy conversation and by them you may put your selves upon the test and tryal as in the presence of God whether you are such manner of persons in all holy conversation and godlinesse The first sign is spiritual poverty and this consists in the emptying Charact. 1. Spiritual Poverty of the heart of self-confidence self-opinion self-sufficiency and self-righteousnesse whereby a Christian becomes nothing in himself altogether lost undone blind miserable poor and naked He is thoroughly sensible of his own misery and wretchednesse He is apprehensive of his own undone condition and what need he hath of a Saviour such an one Christ pronounceth to be in the state Mat. 5. 3. of blessednesse 2. There followeth the highest prizing and estimate of Jesus Charact. 2. High prizing of Jesus Chr. Christ That soul which is spiritually poor accounts Christ the greatest treasure it apprehends it self blind that Christ may give it eye-salve miserable and lost that Christ may save it naked that Christ may cloath it with his righteousnesse See what an high price the Spoâ—se puts upon Jesus Christ Cant. 5. 10 11 12 c. He is precious 1 Pet. 2. 7. a plant of renown Ezek. 34 29. Such an high price had the wise Merchant to sell all for him Mat. 13. 45 46. So Moses who preferred the reproach of Christ before Egypts treasure Bradford wept often even at meales because he could not bring his dul heart
he desires and endeavours after the encrease of every grace more Faith more Love more Humility thus hee cries as the Horsleach's daughter give give 8. There 's a careful strict watch set upon the heart life against Charact. 8. Ther 's a care full watch ovâ—r the heart and life bosom sins Be they ancient customary constitution complexion sins as dear as a right hand and a right eye they must be cut off pluckt out David profest I kept my self from mine iniquity Psal 18. 23. Be it peccatum in deliciis an Herodias a Delilah away with them be it a Gibeonite a pretending sinne mâ—ke no league with it be it a Benhadad an Agag give no quarter to them bid adieu to every sin though delightful and pleasing to flesh and blood say to it as to a menstruous cloath get thee hence Let Josephs resolution be as a Monitor and as a Frontlet before thine eyes How can I doe this great wickednesse and sin against God 9. Yet further the desire and endeavour must be universally extensive as to hate and turn from every sinne so to have respect to Charact. 9. The desiâ—er â—ndeavour must be vniversall every commandement Psal 119. 101. It is an argument of a gracious heart neither to divide in duties nor commands neither to pleade a dispensation in the first nor in the second Table This was Pauls exercise he as it were drove that trade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is consonant to the doctrine of the Gospel Universality is a divisive difference it distinguisheth a Sheep from a â—oat a true from a formal Professour and a constitutive difference to constitute Act. 24. 16. Tiâ— 2. 11 12 Psal 119. 6. a child of God The universality respects as I now mentioned the object the whole Law all Gods Commandements the subject the whole man at all places and in all companies to walk closely with God all the daies of our lives 10. The Spirit is without guile Here 's an Israelite indeed without Charact. 10. A spirit without guile Psal 32. 2. Joh. 1. 17. guile such was that excellent commendation that Christ gave Nathaniel There are three words whereof a godly man is compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singlenesse of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincerity You have two of them in one verse and thence was matter enough of rejoycing 2 Cor. 1. 12. This we must labour for even singleness simplicity and sincerity and acting upon these principles wee may with comfort look the King of terrours in the face when all carnal Machiavilian policies wil prove Physitians of no value 11. There wil bee the practise of Mortification and Vivisication Charact. 11. The practice of mortification The mortifying of the deeds of the body and the quickning of the graces of the Spirit these are fruits of Regeneration and Repentance Col. 3. 5. Rom. 8. 13. Never dream of a shorter cut to hâ—aven than the rule of the Word prescribes Mr. Perkins saith He that was never truly humbled never truly believed O set upon the practise of Mortification put to death these brâ—ts of Babylon crucifie slay mortifie thy corruptions â—et this day be a slaughter day for thy sins spare not an anâ—ient sinne let not thine eye pity thy most delightful sinne butlet thy â—ow be like the Bow of Jonathan that never returned empty without the blood of the slaine This is a severe way but there 's comfort in it The Apostle useth two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the making of the body black and blew and the bringing it into subjection There may be no toleration of any sinne Take heed of easie lazy wayes pleasing to thy corrupt nature they are dangerous wayes Follow the old light of the Word that presseth Repentance Humiliation Mortification that 's Gods Law Take heed of any Antinomian Ignes fatuos which decrie so row for sin if thou followest them thou wilt follow a blinde guide and if the blinde lead the blinde both will fall into the ditch 12. And lastly there wil be a burning in love to Jesus Christ Charact. 12. There wil be a burning in love to Jesus Christ such a love as many waters cannot quench nor stood-gates drown it Cant. 8. 7. The love of Christ wil conâ—â—rain him 2 Cor. 5. 14. He wil doe and suffer out of a principle of love to Jesus Christ This man loves Christs image holynesse Christs Members Joh. 13. 35. Christs â—rdinances they are his delight and counsellors Christs Messengers the appearance of Jesus Christ 2 Cor. 4. 8. Tit. 2. 13. He longs for Christs comming Rev. 22. 20. By all these signes and discriminating characters we may judge of the Tree by the fruit and conclude that heart to be a gracious heart that can produce these evidences and where the heart is upright and holy the conversation cannot but be suitable when the heart is inlarged the feet wil runne the wayes of Gods commandements Put your selves to these Tryals proved to you from the Word of God and your own consciences The foâ—rah Vse shall be for Direction how we shall make the best Use 4. For direction use of this day of Judgement In pursuance of this consideration what rules of directions must we observe that from hence we may be engaged to a holy conversation amongst many I shall presse six Rules to be reduced to point of practise 1. Pray for the Spirit of Sanctification It 's Gods will our Sanctification we must pray that his will may be done in us and by Rule 1. Pray for the Spirit of SanctificatioÌ„ us that Christs kingdome may be within us that Christ would love and wash us and make us Kings and Priests unto God This is a new creation and requires an omnipotent hand Psal 51. 10. This is the Apostles prayer for the Thessalonians that the God of peace would sanctifie them This is the prayer suitable to Gods will and if â—eâ— ask any thing according to Gods will he heareth us We read of a spirit of holynesse Rom. 1. 4. and sanctification of the spirit Pray hard for holynesse wrestle with God be importunate for Grace and when it 's begunne pray for the consummation of it that hee that hath begun a good work will not leave it unfinished till the day of Jesus Christ 2. Be much employed in washing and cleansing thy heart This Rule 2. Be much employed in washing thy heart God calls for Jer. 4. 14. There 's a great deal of filthinesse that lyes lurking in thy heart many foul corners O wash and rinse thy heart there are many vain and wicked thoughts there 's in thy heart a stye a sink of filthinesse a cage of uncleane birds Many nasty rotten thoughts and wicked imaginations doth this womb conceive Try thy heart throughly be better acquainted at home doest thou hope to have benefit by Christ see to thy duty to purifie
the lowest Scholar ought to know it And therefore its insufferable that hee who professeth himself a Doctor in the church should be ignorant of that doctrine Cogitemus hic quanta caecitas necessario obtineat in eo populo in quo Doctoribus ipsis Musculus in loc potest objici rerum ad ingressum Regni Dei necessariarum ignorantia so Musculus What blindness must there be in that people when their very teachers are ignorant of the most necessary things These things being pâ—emised for the opening of my text I shall ground my discourse upon this experimental truth of doctrine That There may be and are many men otherwise of great Learning Doct. yet grosly â—gnorant in the maine Fundamentall Doctrine of Regeneration The instance of my Text is instar omnium and it sufficiently proves my assertion yet notwithâ—â—anding I 'le adde thereunto other instances out of the word of God Paul was bred at the feet of Gamaliel of the strictest sect a Pharisee as touching the law blamelesse and yet all this while he knew nothing of Christ and Regenâ—ration until Christ meâ—t with him by the way as he was going to Damascus His confession is upon record That he was a Blasphemer 1 Tim. 1. 13. a Persecuter and injurious 1 Tim. 1. 3. The Pharisees were of great learning and knowledge in the Lawes they stood strictly upon outward washings yet were unacquainted with the washing of the heart Luke 11. 39. The Pharisees were the Rabbies and learned Doctors of their time they boasted much of outward righteousness 1 Cor. 1. 20 21. 1 Cor. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 18. yet their righteousness came short and was exceedingly defective Our Saviour tels them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5. 20. Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Greece who attained a great measure of knowledg were ignorant of this great point and therefore their wisdome hath the brand of foolishness put upon it by the learned Doctor of the Gentiles I Cor. 3. 19. 1 Cor. 20 21. Simon Magus did so bewitch the people and was accounted of such great abilities as he was esteemed the great power of God Act. 8. 10. and yet he was a man unregenerate for he was in the Gall of bitterness and Bond of iniquity v. 23. Tertullus was an eloquent Orator yet never did man abuse his parts more then he who pleaded with strength of eloquence in so bad a cause against Paul What need I adde more The Magicians of Aegypt the Wise men of Babylon the old Heathen Philosophers the Epicureans and Stoicks were all ignorant of Christ and the great work of of his spirit to regenerate souls They accounted Paul but a Babler and they would in all probability have asked the same absurd question as Nicodemus did can a man enter into his mothers womb the second time By all their ratiocinations they could never evince a second birth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This subject came not as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their disputations it was beyond their ken and cognizance and this was never spoken of in Aristotles Lycaeum Zeno's Stoa nor in Plato's Academy I shall now descend to the Reasons of the point and then conclude Reas 1. Drawn from the nature of Regeneration with some usefull Application There are 3 Reasons or Arguments drawn a fortiori viz. From the Nature of Regeneration Of unregeneracy and the free working of Gods spirit and in relation to these three you will clearly see the assertion proved abundantly 1. â—et's consider the nature of Regeneration what it is which being discovered it will plainly appear that there may be a great deal of Learning and other kinds of Knowledge even to admiration Jer. 4. 4. Rom. 12 2. Rom. 12. 2. Ephes 4. 23. 2 Cor. 5. 17. 2 Pet. 1. 4. 1 Cor. 5 7. Gal. 4. 19. Joh 3 6. Mat. 3. 11. 1 Pet. 2. 2. of the world whilest in the mean time men may be mere strangers to this great work of Regeneration Let 's enquire how the scripture speakes of Regeneration Sometimes it s compared to circumcision Jer 4. 4. its called the renovation of the mind Rom. 12. 2. The renewing in the spirit of the mind Eph. 4. 23. The new creature 2 Cor. 5. 17. The divine nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 4. a new Lumpe 1 Cor. 5. 7. The forming of Christ in the soul Gal. 4. 19. To be regenerate is to be born of the spirit Joh 3. 6. to be baptized with the Holy Ghost and fire Matth. 3. 11. And these are new born babes 1 Pet. 2. 2. This gives a man esse supernaturale a supernatural heavenly-born being Regeneration lookes at the inward man the hidden man and there makes a blessed change All the documenta principia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are called of the strictest Philosophers could never bring any to understand what Regeneration meant Their counsells tended only to the reâ—ormation of the outward man to keep men in a decorum and within bounds of morality to follow those dictates which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they never aimed at heart-pollution heart-reformation the searcâ—ing out of Spiritual filthiness vain thoughs c. The best of your heathen Philosophers were Mole-ey'd bat-ey'd they could not see nor understand what purification of the heart meant Now then Regeneration being a supernatural work as is forementioned by plain scripture Testimony it s no wonder that many men of excellent parts who act upon dictates and principles of nature only that they are strangers unto this great mystery of the new birth 2. Another argument may be drawn from the nature of unregeneracy Reason 2. Drawn from the nature of unregeneracy The state of unregeneracy is a state of impurity enmity blindness and deadness First it s a state of impurity Original sin is an universal pollution Psal 51. 5. Job 14. 4. An unregenerate man is a compound of all sin he is a Cage of unclean Birds a Sink of impurity He is as a Reverend Divine gives a fit expression A Pitcher of earth fill'd up to the brim with the poysonfull liquor of Hell Originall sinne is Mr. Wheatly of Banbury on the new Birth that spawn whence is multiplied an innumerable fry of actuall rebellions What is corrupt nature but a filthy dunghill of all abominations The heart is the Devills Magazine to store up all manner of wickedness the tongue is set on fire of hell a fountaine of all sorts of evil communication The hand an instrument of deceipt and violence The eyes windowes and thorowfaires to let in all sorts of impurities the feet swift to run the divels errand and the whole life is a continued trade in sin to use the expression of the same pretious Divine now with God The life of an unregenerate man is one continued Webbe of wickedness made up by the divell and the flesh an
so farre and many there are that come short of him But besides this speculative there is an experimentall knowledge of Regeneration when a man findes the sweetness and lively power thereof upon his own soul when a man apprehends the image of Christ which consists in righteousness and holyness stampt upon him when a man findes a reall powerfull and effectuall change upon his heart and life this is the knowledge a minister ought cheifly to have Let him study the Theory and be able to instruct others what this new birth is but above all let him labour for the practical and experimentall knowledge thereof in his own heart that he may feel it operative and active in his own heart and so be more able to discourse from observations out of the book of his own heart 2 Teachers should teach frequently doctrine rather then out of the choicest writers that handle that subject 2. You that are Teachers of others let me beseech you in the bowells of Jesus Christ to preach frequently this fundamentall Doctrine of Regeneration â—his is a most needfull Lesson which can be never enough taught never enough learned Christ crucified Faith Repentance Holiness Regeneration are maine necessary doctrines to be Preach't in season and out of season doe not throw away and wast your time about unnecessary controversies vaine â—â—nglings doubtfull and curious disputations where the scripture it silent It was said of old Elias cum venerit solvet dubâ—um And we say now that where Gods spirit is silent our curiosity deserves a check Let such as bend their wits to force blood out of the Scriptures and coyn new interpretations at the Mint of a whimsical brain let them be convinced of their great folly and O that for the future such would preach Regeneration more and in all their Preaching hold fast the forme of sound words A preacher will doe more good through Gods blessing by preaching one Sermon on this Argument from an experimentall feeling of Gods spirit upon his heart then if to pleasure any wâ—nâ—on ears of Athens he preach a thousand Sermons full of high-flown Poeticall expressions Fathers and Brethren suffer the word of Exhortation Round about the country neere to the Vniversity the poore people cry for your help as the man of Macedonia come and help us Charity binds you Conscience binds you In some places you have Impropriations these help to feed you with corporall food and in conscience you are bound to feed them with spirituall food Why then stand any of you idle in the Market Why doe not you arise be doing and travel East West North and South preaching of the Gospel of Jesus Christ And when you goe doe not stuffe up your Sermons with fragments of Poets and fag-ends of Philosophicall distinctions It was the â—â—nne of your Predecessours removed lately sometimes to preach strong lines uncouth Phrases at some Neibouring Parish and this they call'd Ayring of a Pauls or a Court Sermon and so they seemed to the people no better then Barbarians preaching in an unknown tongue High-flown Poets formerly and Familists of late both unsit for a Pulpit amuse the people with sublime non-sensical straines speaking as the Apostle Jude â—ude 16. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed none of you be such Therefore let it be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Christ crucified Shew men their misery by nature the necessity of Regeneration The excellency of Christ thisis that unum necessarium Governours Tutors Masters Parents all in their places had need take more paines in examining those under them concerning the Doctrine of a new birth You will upon search find many men that can discourse of State Controversies and Church Controversies that can discourse of Discipline that can readily fall upon the Ministry and Vehemently cry down their maintenance as Jewish or Antichristian c. and yet oft times such are very ignorant in the maine necessary Point of Regeneration This is the grand point that should be more preach't then it is now adayes 2. To Disciples the other part of the Use respects them Let me beseech you to lay aside itching Ears after novell Doctrines 2. To Disciples come not here with an appetite to have your fancy tickled Be not like those of old Athens of our Athens we hope better things ever expecting some new thing some Brain Fancy some Chimara or Ens rationis some new coyn'd Interpretation besides and against the rule of the word of God But rejoyce in plain preaching and delight in that which tells you plainly of the necessity of holyness new creature interest in Jesus Christ This is the life of preaching to preach Christ crucified in the demonstration of the Spirit And this is the life of hearing to yeild ready obedience thereunto Let every one say let the plain powerfull profitable preaching come let it come let it come closly particularly and effectually into my soul let Gods word finde me out divide unto me my portion and separate between the joynts and marrow even between my self and my bosome corruptions Some of you are the sonnes of Nobles Antient Families O remember wherein consists your best Nobility and that 's in this New Birth The Bereans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kings Daughter is said to be glorious within her clothing is of Act. 11. 12 Psal 45. 13. wrought Gold The graces of Gods spirit Faith love meekness temperance goodness and the like these ennoble your soules these make Nobility it self truely noble And these will last when honorable persons shall be degraded and all honours lye in the dust Therefore labour for this true Nobility It was Ignatius his saying Nobilitas Antiquitas mea Jesus Christus It was an excellent saying of Lewis of Bavyer Emperour of Germany Hujusmodi comparandae sunt opes quae cum naufragio simul enatent Such goods are worth getting that when a shipwrack happens will swimme along with us And these are the riches of Christ the graces of his spirit this great grace of Regeneration When stormes and tempest even Euroclydons the most blustering windes come when concussions overturnings and hurlyburlyes come there 's safety for that man who hath made God his portion who hath an interest in Christ he shall not be afraid of evil tidings because his heart is fixed trusting in the Lord he hath the name of the Lord to go unto a rock of ages to shelter himself upon and so shall be safe Brethren I speak to many men of great learning well skill'd in Arts and Sciences I acknowledge singular use of them and I know none that will speak against them unlesse such of whom the Apostle speakes they speak evil of that which they know not yet notwithstanding here is a Science that out bids all your Sciences and that is the knowledge of Christ Paul the learned Doctor of the Gentiles thus determines 1 Cor. 2. 2. I determined to know nothing amongst you save Jesus
A new understanding 2. 20. when Saul was converted he had a new understanding he was another manner of man he was inspired from heaven and had divine illumination 3. There 's a new Will Psal 110. 3. Paul askt Lord what 3. A new will wouldst thou have me to doe after Christ met with him by the way 4. New Affections Col. 3. 2. 4. New affections 5. A new heart 6. A new life 5. A new Heart It 's commanded Ezek. 18. 31. and promised Ezek. 36. 26. 6. A new Life there are new paths there are new waies the fruit of Regeneration is newnesse of life and conversation the fruit of a regenerate man is to holynesse he brings forth fruits meet for repentance as we are commanded Mat. 3. 8. I proceed to another Use for Exhortation to exhort and excite Vse 4. For Exhortation every one to search and enquire and let every one ask his own heart whether or no he be regenerated This is a matter of eternal consequence and therefore we should make it a Question and ask every one himself particularly Am I regenerated yea or no. For Motives consider 1. The necessity Joh. 3. 3. No comming to heaven withou Mot. 1 Regeneration 2. All the Actions Services and Duties performed by unregenerate Mot. 2 men can no waies be acceptable and pleasing unto God For whatsoever is not of Faith is sin Now the most gaudy specious pretences of unregenerate men arise not from a Principle of Faith there 's Self-love Vain-glory at the bottom Now without Faith â—ere is an utter impossibility of pleasing God Heb. 11. 6. 3. Nothing defiled shall ever enter into heaven Now an unregenerate Mot. 3 person is unwasht left to lye in his blood and pollution his wayes are foul his mind and conscience are defiled No sink so filthy as the state of unregeneracy The fift Vse is for Direction Vse 5. For Direction First Pray hard for Divine Wisdome Jam. 1. 17. All Secular Learning all the accomplisht knowledge in the Arts and Sciences are not able to teach this Mystery of Regeneration It comes from heaven it 's the work of the Spirits illumination to open the understanding to bring a soul from darkness unto light 2. Wait upon God in his Word the Word is the â—eed of Regeneration it 's immortal incorruptible Seed 3. Pray for the Spirit the Spirit causeth this Seed to fructifie The sixth Vse is for Consolation O how happy are their conditions Vse 6. For Consolation Rev. 1. 5. who are savingly wrought on by the Spirit of God! It 's God that hath loved them and washt them and made them Kings and Priests unto God They are new born and are of the family of the First-born Not flesh and blood not the greatest birth nor accomplisht parts hath revealed this Mysterie of Regeneration this is onely the work of Gods Spirit Now what 's the Duty of regenerate persons 1. To praise God and tell of his goodness So did Paul reciting the History of his Conversion break forth into Praises 1 Tim. 1. 17. 2. To walk as becommeth converted children Eph. 5. 8. Regeneration must be evidenced by the fruits of a sanctified conversation 3. To set an high price on so great a distinguishing love and mercy That God should change thy heart and purifie thy nature This is 1 a work of an Omnipotent God 2. In instanti 3. Ex nihilo it 's a pure Creation pray then with David Psal 51. 10. Create in me a clean heart O God and renew a right spirit within me Unconverted must pray for Regeneration and Converted must pray foâ— further Manifestations and Evidences there 〈…〉 that this great work is effectually wrought upon their soules The Feasts of Purim OR Two Solemn Festivals instituted ordained in remembrance of that wonderfull Deliverance from Hamans bloody Plot applyed to our Anniversary Commemoration of Gods gracious Deliverance from the GUN-POWDER TREASON upon Esther c. 9. v. 27 28. The Jews ordained and took upon them and upon their seed and upon all such as joyned themselves unto them so as it should not fail that they would keep these two dayes according to their writing and according to their appointed time every year And that these daies should be remembred and kept throughout every Generation every Family every Province and every City and that these dayes should not faile from among the Jews nor the memoriall of them perish from their seed THE Text and Solemnity of this day of Thanksgiving answer Serm. 6. at St. Maries Oxon. Nov. 5. 1654. each other as in water face answers face The Jews having obtain'd a signall deliverance from a barbarous Massâ—cre plotted and contrived by Haman the sonne of Hammedatha the Agagite their inveterate and implacable Adversary set apart by way of gratulatory Commemoration the foâ—rteenth and fifteenth day of the Month Adar that they should make them daies of feasting and joy and of sending portions one to another and gifts to the poor Ver. 22. And wee of this Nation being wonderfully delivered from a Romish Devillish design of the Gun-powder Treason are here on purpose met to commemorate with thankfulnesse this fifth of November when the Blow was intended to be given but through Mercy was disappointed Some Parallels might easily be drawn between Hamans hortid Assassination and the bloody Butchery intended this day though in many things this Popish Plot wants a parallel Haman was an old enemy to the Jews he was an Agâ—gite of the Family of Agag King of Amalek and therefore upon an old grudge the greater enemy And this Haman was a â—avoâ—rite in the highest degâ—ee of King Ahasuerus and so in a fitter capacity to bring his mischief to â—ass The occasion of the first quarrel was but a petty trissing inconsiderable matter Mordecai did not bow nor do reverence to Haman The want of a bended knee first blew Esâ—h 3. 2. the coâ—l of contention firâ— incensed Haman against Mordecai Several Questions are raised whether Haman expected from Mordecai more than a civil worship or whether Mordecai refused to do reverence because Haman was a Persian and as their custome is had the Sun pictured in his breast or because he was of the Family of Amalck with whom God would have War from generation to generation Exod. 17. 16. Hence there are raised several disputes and many coÌ„jectures neither is it necessary to be too peremptory in our determination seeing the Scripture is silent but Human thought scorn to lay hands on Mordecai alone Esth 3. 6. Aquila non â—aptat muscas he aims at the utter ruin of Mordecai and all his people Tutum est nescire quod tegitur Ambr. He complains to the King against the Jews pleads an argument ab inutili that it 's not for the Kings profit to suffer them Esth. 3. 8. The King gives Haman his â—ing and gives the Jews into his hand ver 10. The Scribes write the Letters the Posts
consecrated unto the Lord And if the first fruits be holy the whole lump will be sanctified Pub. Scipio first went into the Senate to pray before he went into the Capitol to consult Christ was at prayer a great while before day Mark 1. 35. David prevented the night watches The Jewes divided the day into three parts the first was for prayer the second for the study of the Law the third for worke I have read that King Alfred the founder of the ancientest Colledge in our University divided the day into three parts eight houres for prayer study and writing 8 houres for eating drinking and sleeping and eight houres in the affaires of the estate My Brethren let 's all make it our business to serve the Lord with all our hearts Le ts in good earnest with all the members of our bodies and faculties of our souls give up our selves to God Let 's offer all we are and have even a whole burnt offering unto the Lord. Let 's give God the best of the best Let 's not sleep away a morning Sermon and be in our beds when we ought to be in the publicke Congregation Cannot we rise early enough for our secular interest and shall we neglect in the mean time the eternal good of our immortal soules The Queen of Sheba came from the uttermost parts of the earth and the wise men came from the East c. And shal any be so lazy as not to step over their thresholds to hear a Sermon Will men loose this Manna for want of gathering it Men ought to labour more to be good then to bee great and to be more careful to discharge their places of preferment then sollicitous to procure them What seeking riding solliciting undermining what scandalizing supplanting perfidious dealings are every where to be found These waies of unbrotherly dealings are very frequently practiced in these evil daies These things my brethren ought not so to be I fear those times and practises are revived now a daies against which the Prophet Micah complains chap. 7. 3. That they hunt every man his brother with a net Thence an exhortation is inferred v. 5. Trust not in a friend put not confidence in a guide But here lies our duty to doe all we can to promote the honour of God to lay out our selves Interests and all to advance the Gospel of Jesus Christ We seek our selves every where our own honour ease and Interest How greedy are many to get more riches how sollicitous of increaseing their substance But how careless are men of doing their duties and discharging the great trust reposed in them Wherefore the other part of my Use shall in an especial manner be directed to two sorts of Persons viz. Magistrates and Ministers 1. Let Magistrates doe their best in their capacity to promote 1. To Magistrates the glory of God They have great advantages put into their hands and let them remember that they bear not the sword in vaine A Magistrate in Gods cause should be like Levi who knew neither Father nor Mother nor Brother nor Sister Of all others a Magistrate should be a man of zeale and courage he should bring the wheel upon the wicked Be they honourable or worshipful he should not spare them in their wickedness Swearers Drunkards Whoremongers Sabbath-breakers these should be punished and Blasphemers who are as bad as the worst For their abomination is never the less because they have so many to plead for them It 's an old Moral Law never yet repealed that he that blasphemeth the name of the Lord should be put to death Lev. 24. 16. What abundance of good may Magistrates doe How many prizes have they put into their hands to serve God in their places Let none be afraid to be good Let them have this Motto or Monitor in their serious thoughts Those that honour God he will honour but as for those that despise him they shall be lightly esteemed 2. To Ministers 2. Here 's one word to Ministers and so for the present I shall conclude Must God have the best then let Ministers offer to God their prayers studies best paines Luther used to say that prayer Meditation and Tentation makes a Preacher And Bernard used to say Bene orasse est bene studuisse Let all Ministers pray much let them first study their own hearts and then study their sermons which they preach to their Auditors The Preacher studied acceptable words A Minister must be an Interpreter one of a thousand Gods mouth to distinguish the pretious from the vile He must have the tongue of the learned to speak a word in due season I have often thought of Davids resolution to Araunah that he would not offer to the Lord that which should cost him nothing Questionless transcriptions Extemporary effusions vain fancies forced Allegories Wire-drawne Expositions are unbecomeing a Pulpit There 's a curse upon all those that doe the work of the Lord negligently Let 's all endeavour to approve our selves workemen that neednot to be ashamed Thanks be to God There 's a choice company of young men who usually supply this lecture Their spirits are serious and their language savory and they preach solid Orthodox and soule-saving Doctrines I must admire and can neuer enough bless God for the same The saying is no more common than true that the hope of our Church is in our young men I will make no comparisons I wish from my heart that we were all better that we would preach more solidly and more frequently And sor mine own part I am of opinion that those who preach most frequently haveing a single eye at Gods glory these are the best and most profitable Preachers and doe most good to poore soules Let none of us hide our talents in a Napkin Let 's not hide our Candle under a Bushel But let 's imploy frequently this sword of the spirit and draw it out lest Ducentas octoginta sex Conciones quotannis habuit Calvinus ad Popu'uÌ„ Lectiones vero centum octoginta sex praeter Epistâ—las Disputationes c. Beza in vita Calvinâ— by keeping it in the scabbard it grow rusty for want of using When we read of Chrysostomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saith he preacht yesterday and to day And of Calvins indefatigable paines as * Beza writes in his life we may be ashamed that we do no more Let not any ordained Minister especially stand idle in the market place and say none hath hired me There are many pulpits empty both here in adjacent Parishes Yoâ— have places enough to visit were you but of the rare spirit of Amaziah the son of Zichri who did willingly offer himself unto the service of the Lord. Brethren I am jealous over you with a godly jealousy And in love to your soules I am your remembrancer of these things Liberavi animam And so for the present I conclude heartily desireing that what hath been spoken may abide by you
opinion of Religion and think any thing will serve as if any thing were good enough for God Such a slight service was done by Gehazi he went on before and layd his staffe upon the child and there was no appearance of life in the child but the Prophet Elisha layd his hand on the childs hand his mouth on the childs mouth c. and in good earnest set upon the work and the spirit of the child revived It 's the observation of a Reverend Mr. Jerem. Burroughs and precious Divine that of all spirits hee desired to be delivered from a frothy spirit it 's therefore a matter of lamentation and ought in good earnest to be bewailed to consider with what irreverence formalities and slightnesse of the spirit many set upon duty some will pray partly between sleeping and waking so drowsily that they can scarce pronounce their words aright Others will mumble over a few words of course in their beds Neither of these think of that reverence that belongs to the great God of heaven and earth and that he requires the Male the best we can offer unto him A third Impediment is a worldly spirit A heart swallowed up Imped 3. A wordly spirit with the love of the world will never give God the best such spirits wil grudge any thing for God because the world hath seized on their spirits and took up their affections Their breath words conversations even all favours of the world Now this love of the world is the root of all evill and enmity against God Demas forsook the Apostles society The young man preferred earthly treasures before heavenly where the world sits close and the heart is enamoured with the love of the world there Christs riches and his excellencies are undervalued A fourth Impediment is an unbeleeving heart Christ is not a Imped 4. An unbeleeving heart whit regarded amongst unbeleevers onely beleevers account him precious 1 Pet. 2. 7. He that knew the worth of the pearl of price and beleeved there was such vertue in it sold all to purchase it Mat. 13. 46 47. These Impediments being removed some speciall duties ought to be practised 1. Alwaies set before thine eyes the great God of heaven and Dut. 1. Set God before thine eyes earth as omnipresent pure and omnipotent who seeth knoweth and searcheth all hearts This consideration will make thee afraid to present any thing vile and refuse unto so great so holy a Lord God How thou prayest in thy closet what thy secret reserved thoughts are what thy intentions are in any duty all are naked unto that great and glorious Majesty with whom thou hast to deale 2. Labour for sincerity of heart That 's it which will carry thee Dut. 2. Labour for sincerity of heart through all brakes bryars difficulties and perplexities whatsoever It 's said Asa's heart was upright there 's a neverthelesse put in 2 Chron 15. 17. It 's this which comforted Hezekiah when the sentence of death was past against him 2 King 20. 3. It 's that which God requires even truth in the inward parts Ps 51. 6. It 's that which is the cause of rejoycing 2 Cor. 1. 12. Nathaniels character to be an Israelite indeed without guile Joh. 1. 47. The upright are they which love Christ Cant. 1. 4. And they are Gods delight Prov. 11. 20. Their Tabernacle shall flourish Prov. 14. 11. Their high way is to depart from evill Prov. 16. 17. They walk surely Prov. 10. 9. and no good thing will God withhold from them Ps 84. 11. Their end is peace Psal 37. 37. Upright walking with God will carry a man through all troubles whatsoever and in life and death will yeeld matter of abundance of consolation 3. Embrace the present season of Grace Seek ye the Lord whilst Dut. 3. Embrace the present season he may be found call ye upon him whilst he is near Isa 55. 6. Now give God your strength and marrow and lay aside all delayes Apologies and Procrastinations 4. Be much in Prayer and Supplication that what ever thou Dut. 4. Be much in Prayer dost what duty whatsoever service thou offerest unto God that he would accept thee through Jesus Christ As the Ancients held the Plough and prayed so hear and meditate on Gods Word keep the Lords Sabboth holy and pray for a blessing upon all from heaven Blesse Lord his substance Deut. 33. 11. 5. Make Religion thy work the grand design thou drivest Let Dut. 5. Make Religion thy work thy generall calling as a Christian have the preheminence of thy particular calling in the world Seek first the Kingdome of God Mat. 6. 33. The last Use is for Consolation unto those who to the utmost in Vse 5. For Consolation sincerity of heart endeavour to walk before the Lord. Thus Enoch walked with God Gen. 5. 24. Zachary and Elizabeth walked in Gods Commandments blameless Luk. 1. 6. David was a man after Gods own heart Yet the best of Gods children have their failings Jacob confest himself not worthy of the least of Gods mercyes c. David confest himself as foolish as a bruit Beast and wise Agur acknowledged that he had not the understanding of a man It 's a great cause of greif and a burthen to the spirits of Gods dearest children to consider how much they faile in duties Their dulnesse deadnesse disorder of spirit much afflicteth them What I shall further adde shall be comprised in these ensuing considerations Consid 1. Infirmities are incident to the best 1. Infirmities are incident unto the best of Christians I sleep saith the Spouse Paul complains of a body of sin and of flesh and of an antipathy between flesh and spirit 2. Gods children allow not themselves in sinne but mourn Consid 2. Gods childrē allow not themselves in sin Consid 3. Sincerity is accepted Consid 4. Where sincerity is there is an endeavour after more grace Consid 5. Others examples are not just standards Consid 6 Perseverance shall obtaine the Crown for sinne Sinne is their exceeding great grief and burthen 3. Where the heart is sincere it is accepted a willing mind is accepted 2 Cor. 8. 12. 4. Where the heart is sincere it is not contented with what it hath already attained but labours for more grace Phil. 3. 13 14. 5. Consider that others examples and attainments are not that standard for every one to measure himself by No examples but that of Jesus Christ is every way authentique Some will say on one hand Such and such goe no further and will not this serve my turne others say such goe so farre and if I cannot come near them I may justly suspect my self to be an Hypocrite Neither this nor that must determine us 6. And lastly consider that Perseverance shall obtain the Crown Rev. 2. 15. Many beginne well and fly back Of all Apostates are most hated by God But as for such who persevere in Grace and
walk in sincerity before the Lord these shall be happy unto all Eternity these having been faithfull unto the death shall receive a Crowne of Life * ⎠* The End of the Second Decad. A THIRD DECAD OF SERMONS PREACHED TO THE VNIVERSITY AT St MARIES IN OXFORD By HENRY WILKINSON D. D. and Principall of Magdalen Hall in OXFORD 2 Tim. 1. 13. Hold fast the forme of Sound Words which thou hast heard of me in Faith and Love which is in Christ Jesus OXFORD Printed by W. H. for THOMAS ROBINSON Anno Domini M.DC.LX TO THE READER I HERE present unto thee Christian Reader A third Decad of Sermons of the same complexion with the rest answering those two immediatly preceding as face in water answers face By them the Author may be knowne to be one and the same man not varying a whit from his Principles by reason of vicissitude of times The first of these Sermons was preacht at the Publick Act and was formerly printed which notwithstanding the derision of some through the Incouragement and approbation of others whose Judgment I preferre many degrees before my owne is now againe presented to publick View in this second Edition None of the other sermons of this Decad and none of the two other Decads were ever yet printed before neither had now if some both Godly and Learned who are better able to judge had not thought farre better of them then I ever durst of any thing of my own notwithstanding what paines soever it cost me It 's farre from my Intention to justify my selfe but I shall alwaies with Jacob acknowledge my selfe not worthy of the least of all the mercyes and of all the Gen. 32. 10. truth c which the Lord through riches of mercy hath shewed unto me It cannot be denyed but ought to be acknowledged with renewed thankfulnesse that now adaies we have more helps on all hands if we had our eyes in our Heads and greater advantages then our Predecessors ever enjoyed since Printing came up And since the Gospell in it's Purity and Liberty was restored unto England as Reverend Latimer used to pray that God would restore the Gospell unto England once againe once againe We have variety of Prices both by printing and preaching put into our hands to get divine wisdome withall Oh! that we had this great mercy of mercyes vouchsafed to us that the Lord would bestow upon us such good hearts as to Husband and improove all those spirituall Talents for the best advantage of our immortall soules That saying of a Learned Author hath often come into my deliberate thoughts Ideo scribuntur omnes Libri ut unus emendetur conscientiae Now if by any thing that I have wrote the of Christians may thrive the better and be built up in their faith I have my desire accomplisht Not unto me not to the best of my paines and endeavours but unto the name of Jesus Christ be all the praise and glory It 's not my purpose to detaine thee Reader in a longer Epistle Only thus much I thought good to premise to assure thee that this last Decad is of the same stamp and breaths forth the same spirit and pursues the same plaine stile with those two which according to order went before The designe I only drive at as farre as I apprehend is the eternall good of mine and thine immortall soule so that our profitting may appeare unto all that some addition may be made unto our spirituall stature Be pleased therefore to read deliberately and to joyne prayer and meditation with reading Lay aside all prejudicate opinions and through the meannesse of the Instrument look with the eye of faith unto Jesus Christ the great Counsellour and Prophet who directs and instructs his people and guides them unto all truth And what ever good thou receivest give Christ the praise of all and set the Crowne upon his head alone And in thy serious addressesse unto the throne of grace remember him which in love to thy soule hath made these sermons publick Do not despise the day of small things undervalue not the Reare of the Christian Army Do not entertaine a slight opinion of any of the meanest yet faithfull Labourers in Gods Vine-yard who desires and endeavours to approove himselfe faithfull such a one I desire to be and remaine Thy servant and Brother in Christ Jesus HENRY WILKINSON The Contents of the Third Decad. SERM. I. 2 COr 5. 20. Now then we are Ambassadors for Chriâ—t as though God did beseech you by us we pray you in Christs stead be yee reconciled to God The Context expounded p. 2 3 4. The Text divided and expounded p. 5 6 7. The Doctrine handled by prooving and improoving all by particular Application p. 9. The Doctrine prooved first by Scripture p. 10 11. Then by three Reasons 1. From foure Properties of Ambassadors p. 12 13 14 15. 2. From the Benefit of a reconciled estate p. 16. 3. From the misery of an unreconciled estate p. 17. Vse for Exhortation 1. To Ministers p. 17 18 19 20 21 22 23. 2. To people p. 25. 3. Characters of a reconciled estate p. 27 28 29 30. Five Motives p. 31 32 33 34 35 36. SERM. II. HEb 1. 14. Are they not all Ministring spirits sent forth to Minister for these who shall be heires of salvation Text divided p. 38. Doct. It pleaseth God to make use of the Ministery of Angels for the good of his Children p. 38. Q. 1. What Angels are p. 39 40 41. Q. 2. How many sorts of Angel sthere p. 42 43. Q. 3. What are the offices of Angels p. 43 44 45 46. Q. 4. Whether every Saint hath a peculiar Angell keeper p. 46 47. Q. 5. What is the knowledge of Angels p. 47 48. Vse 1. For Information in 2 particulars p. 49 50. Vse 2. For Instruction in 3 particulars p. 50. Vse 3. For Consolation in 3 particulars p. 51. SERM. III. 2. CHron 16. 9. The eyes of the Lord run to and for throughout the whole earth to shew himselfe strong in the behalfe of those whose heart is perfect towards him p. 52. Text divided p. 53. Doct. 1. That there is a Providence of God which extends it selfe to the ordering and governing of all the creatures throughout the whole world p. 55. The Doctrine prooved by Scripture p. 55 56. And by 6 Reasons p. 57 58 59. Of the nature of Providence p. 59 60. Vse 1. For Confutation of Epicures c. p. 61. Vse 2. For Reproofe ib. Vse 3. For Instruction in 6 Duties p. 61 62. Doct. 2. As there is a generall providence towards all so there is a speciall distinguishing Providence towards all Gods children p. 62. Doctrine prooved by Scripture example p. 62 63. By 6 Reasons p. 64 65. Vse 1. For Reproofe p. 65. Vse 2. For Instruction p. 66. Vse 3. For Consolation six Duties prest pag. 66. 67. SERM. IV. I Sai 66. 6 7. Yee that make mention of the Lord keep not
reconciliation to beseech people to be reconciled unto God And having endeavour'd this great work principally in the next place I conjure you and earnestly entreat you as you are Ministers of the Gospell of peace that you would conferre your best endeavours to cement sodâ—r and unite dissâ—nting Brethren that they may what in you lies be prevail'd withall to agree together in Unity on Earth who shall agree in Unity in the highest Heavens I plead not in the least for any persons how much soever admired by some who are either unsound in the saith or unholy in life No reconciliation can be expected nor ought to be attempted with * Gal. 5. 20. 21. Idolatries Drunkenesse Heresies and other such like deeds of the flesh I plead only for such as truly fear God who are not only nominall but reall saints Here lyeth the labour and here the work to be reconcilers amongst them and such peace-makers are blessed That I may speak my mind freely for I love plain dealing as for such Reconcilers as Cassander of old and Sancta Clara of late who would joyn together the Ark and Dagon the Ephod and Teraphim I mean Protestantisme and Popery these are to be detested and sent back again to Rome from whence they came †V. Bishop Hall's Treatise No peace with Rome No peace with Rome no quarter ought to be given to Benhadad I may say of them as Jehu said to Ahaziah * 2 King 9. 22. what peace so long as the whoredomes of thy Mother Jezabel and her witchcrafts are so many daies without number As for Ignatius Loyola Father of the Jesuites John of Leyden Ring-leader of the Anabaptists and the rest of their Complices of whose franctick practices we have ample Relations in Print †V. Sleyd Comment Baylyes disswasive they are so farre from any reall endeavours after reconciliation with us as rather like Samsons Foxes they run abroad with firebrands in their tails and so set all the standing corn a fire These are the grand Incendiaries flabella seditionum From Jesuitisme and Anabaptisme all heresies and damnable errors receive their originall At Rome and Munster this counterfeit coine receives it's stamp and impression Hence as out of a Trojan Horse is let out an Ambuscado to destroy the Protestant Religion Therefore ther 's no ground of hopefull successe if we should attempt any reconciliation with them Let them come to us and make serious Confessions and retractations but let not us go to them Let them first abjure their principles and practises though I know not why we should trust a Papist upon his oath till then there can be no possibility of embraceing peace with such who either are of Babylon or for Babylon But what is chiefly in mine eye and aime amounts to this brief issue to perswade all those to unite amongst themselves who are sound in the faith and holy in life Amongst them there are some who come so farre up to us and we hope they may yet come farther if selfe interests make no obstructions as to acknowledge us true Ministers the Church of England a true Church Much is granted to this effect by some * V. Apolog. of the five dissenting Brethren Reverend dissenting Brethren in Print When carnall Interests secular policies and mentall reservations are laid aside and men declare plainly what they would have and when we know once where to finde them and where they will fix then Attempts of Accommodation may attain a happy and comfortable successe That which much concerns us all is to lay to heart and be deeply affected with the divisions of Reuben and to use our utmost endeavour to comprimise differences and make up breaches and animosities lest otherwise we gratify the Jesuit who is the common Enemy who loves to fish in troubled waters or is like an Adder which seeks for shelter in broken walls Let 's leave off contention prius quam sese immisceat so Junius renders the words of Solomon †Prov. 17. 14. Prov. 17. 14. i. e. Let not contention mixe with our affairs For once it being mixed and joyned it 's not easy to unmixe and separate afterwards Wherefore let it be our care and wisdome not to give advantage by our domestick breaches to the wild Boar of Babylon or the subtle Foxes of Munster and Racovia who when they see us a quarrelling one with another they make a prey of us both I well remember about this time 24. yeares ago in the Vespers of our publicke Act there was a Question discuss'd which the * Dr. Wingham of St Johns Respondent held Affirmative An Calviniani quos vocant Lutherani possint in unam Ecclesiam coalescere And in the like solemne Convention another Question 7. yeares ago was affirmed homogeneous to the former by a †Dr. Wilkinson of Christ-Church learned Professor of our University An intersit pacis salutis Ecclesiae vere Evangelicos pium colere syncretismum But especially let 's have recourse unto Scripture What saith the Psalmist * Psal 133. 1. Psal 133. 1. Behold how good and how pleasant it is for Brethren to dwell together in unity I have often fetch 't a ground of hope against many fears from 2. Prophesies The one is †Zeph. 3. 9. Zeph. 3. 9. For then will I turn to the people a pure Language that they may all call upon the name of the Lord to serve him with one consent The other is * Zach. 14. 9. Zach. 14. 9. And the Lord shall be King over all the Earth in that day shall there be one Lord and his name be one †Non satis est si homines agnoscerent unum Deum nisi consentiuâ—t in reâ—ta simplici aliquâ— fide ita ut celebretur in terrâ nomen unius Dei Calv. in Zeph. 3. 9. Though there be but one Lord yet his name is called on diversly but here is Prophesied an unity of worshipping God And as for unity amongst Brethren this is accounted a fruit of our effectuall calling * Eph. 4. 3. Endeavouring to keep the unity of the Spirit in the bond of peace And for the better setting home of this exhortation the Apostle mentions 7. Ones in the following verses viz. One body one Spirit one hope of our calling one Lord one faith one Baptisme one God and Father of all How pathetically doth the Apostle presse unanimity †Phil. 2. 1 2. If saith he there be therefore any Consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowells of mercies fulfill ye my joy that ye be like minded having the fame love being of one accord and one mind * Numerus binarius eo magis infamis quia primus ausus est discedere ab unitate Pythag Pythagoras used to put a brand of infamy upon the number of two because it first departed from unity But the Apostle propounds the Question
shall prevaile 3. A third reason shall be drawn from Jerusalem and that upon R. 3. Drawn from Jerusalem a double ground because Jerusalem needs our prayers and likewise deserves our prayers 1. Jerusalem the type of the Church needs our prayers It is 1. Jerusalem needs our prayers militant on earth It resembleth Noahs Ark on the surface of the waters tost up and down it 's like to that smoaking furnace shewed to Abraham Gen 15. 17. The Church is like the bush that Moses saw burning but not consumed It standeth among the Mirtle Trees in the bottome Zech 1. 11. The Church may take up that selfe same complaint Psal 129. 1 2. Many a time have they afflicted me from my youth may Israel now say many a time have they afflicted me from my youth yet they have not prevailed against me It is necessarily then an incumbent duty upon us all to remember Zion and pray for the prosperity of Jerusalem However Papists lay down Prosperity to be a mark of the true Church yet all the Saints and Martyrs from generation to generation by their sufferings and persecutions have abundantly confuted the groundlesness of their opinion The Church of God meets with various dispensations sutable to that prophecy Zech 6. 6 7. Where were white black grisled and bay horses And for the most part Gods dearest Children drink deepest of the cup of afflictions and have a full cup of the waters of Marah wrung out to them The title of the 22. Psal is Aijeleth Shahar the hind of the morning intimating the continuall hunting and persecuting of the People of God However it shall go well with the righteous it shall go well with them that feare the Lord. God hath founded Zion the gates of Hell shall not prevaile against it Christ is ever present with them and though the Dragon cast out flouds against the woman yet she shall escape And though there are Hornes to push the Church yet God sends Carpenters to cut them off In the mean Zech. 1. 21. time how should we unite and pray for Zion that it may be delivered and established in glory This meanes of prayer God expects God blesseth and maketh successefull Gebal Ammon Amaleck and Philistines all the enemies that Hell can raise are confederate against Jerusalem The seed of the Serpent is at continuall enmity even deadly feud with the seed of the woman We read of their consultation Psal 83. 3 4. They have taken crafty counsell against thy people and consulted against thy hidden ones They have said come let us cut them off from being a Nation that the name of Israel may be no more in remembrance We read of their associations Isaiah 8. 10. Associate your selves O yee people and ye shall be broken in pieces gird your selves and ye shall be broken in pieces Take counsell together and it shall come to naught speak the word and it shall not stand For God is with us Of what necessity then are assiduous prayers and importunate Applications unto God in the behalfe of Zion 2. The Church of God deserves our prayers What high Epiâ—hites are ascribed unto it It is called the Citie of God Heb. 12. 2. Jerusalem deserves our prayers 22. The house of God 1 Tim. 3. 15. The delight of God Isa 62. 4. The love the dove the spouse the undefiled Cant. 5. 2. A crown of glory and a royall Diadem in the hand of God Isa 62. 3. The body of Christ Eph. 1. 23. And doth it not in all these respects deserve our prayers Should not we honour where God honours I shall adde no more for confirmation I now proceed to Application Vse 1. For Reprehension and shall insist only upon foure uses 1. For Reprehension 2. Exhortation 3. Direction And 4. Consolation 1. For Reproofe This Doctrine in the first place breaths terrour unto all the enemies of the Church of God If God put such an high honour and estimate upon his Church as to ingage his people to pray with all earnestnesse for it what shall we say of such as are so farre from praying for the Church as they oppose it and set themselves in battle aray against it They mourn when it goeth well and rejoyce when it goeth ill with Jerusalem And thus they tread Antipodes to divine Providence Multitudes there are of Samballats and Tobiah's temper who have a spirit of contradiction against the waies of Reformation Many hate the power of Godlinesse and cannot abide circumspect walking but reproach it like the spies that brought an evill report of the promised Land They calumniate revile those who walk most closely with God Now the Churches Enemies will appeare especially in times of Triall when it comes to suffering losses disgrace poverty c. Then all the Enemies to religion will make that wicked choice to chuse sinne rather than affliction as Job speaks Job 36. 21. But a second sort are to be reproved who are negligent careless Indifferents of Gallioes temper they care for none of these things They are secure setled upon their lee's at ease in Zion and are no whit affected with the afflictions of Joseph How many are there that never in good earnest put up a prayer for the Church of God in all their lives They look upon these things as not concerning them They plainly shew themselves to be a body without the spirit to animate it a carcase only painted men not living members of Jesus Christ For in Christs body when one member suffers the other doth Sympathize They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and conferre subsidiary forces for the mutuall succour of each other but where there is no Sympathy and no fellow-feeling of each others afflicted condition This is a signe that the members of that body are rotten dead like withered branches cut off from the Vine 3. A third sort to be reproved are all such who pray but faintly and slightly and do not put forth their utmost strength for Jerusalem Some pray now and then when the humor takes them but they flagge and hold not out they are not wrastlers with God as Jacob they are not such Remembrancers as will give him no rest that will never leave of praying Now it 's an usuallsaying Qâ—iâ—timide rogat docet negare Cold prayer dead prayer and drousy prayer are no better than Gehazi'es touching of the Shunamites child He went on in a carelesse negligent manner and laid his staffe on the Child but it was not awakened whereas when Elisha in good earnest with all his might laid out himselfe and put his mouth vpon the childs mouth and his hands upon the childs hands and his eyes upon the childs eyes then the Child revived so you may read the History 2 King 4. 34. We read 1 Chron. 10. 14. That Saul enquired not of the Lord yet we read 1 Sam. 28. vers 6. That Saul enquired of the Lord. These places may thus be reconciled Though Saul did
seale of their Apostleship and make their Ministry instrumentall to convert and build up soules unto Jesus Christ And we must likewise be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advocates and Patrons of their maintenance It was the saying of an eminent Gentleman in Sr. Benjamin Rudiard the long Parliament that a scandalous maintenance would cause a scandalous Ministry It 's to be observed that Dioclesian did not do so much mischiefe to the Ministry it selfe as Julian did Dioclesian put many to death which was an horrid wickednesse But the Devill put another designe into Julians head to take away all the maintenance of Ministers and put downe Schooles of Learning and Ecclesiasticall Histories will informe us that by consequent Julian did the greater mischiefe For though some particular persons were took out of the way through Dioclesian's persecution yet there arose up others in their stead But the taking away of all their lands and revenues did hinder a succession of Ministers And the robbing of Schooles of learning discouraged many from the study of learned Arts and Sciences 3. Let us all pray for the continuance of Gospell Ordinances 3. Pray for the Continuance of the Gospell in their Liberty and purity This is that which made Israel praise-worthy in the eyes of the Nations Deut. 46. 7. Keep therefore and do them for this is your wisdome and your understanding in the sight of the Nations which shall heare all these statutes and say surely this great Nation is a wise and understanding people For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for â—he Gospell of Christ the Word and Sacraments administred in their purity the Sabbath kept strictly all these will be the praise and glory of our Nation 4. Pray for the peace of Jerusalem both for Civill and Ecclesiasticall peace Pray for Civill peace It 's to me a great wonder that 4. Pray for the peace of Jerusalem amidst all the concussions and revolutions of these times we in joy peace that we â—it under our own Vines and Fig-trees that meum tuum are in some measure preserved that publick Courts of Justice are opened and that the sword is not put to the decision of all controversies We should pray that peace may be continued that all our Officers may be peace and exactors righteousnesse I know none that hath his eyes in his head or grace in his heart that is willing to imbroyl Isai 60. 17. the Nation in another civill war We know by sad experiâ—nâ—e the Calamities of War how thankfull ought we to be for the peace we yet in joy and how ought we to pray for the continuance of it that Peace may be extended as a river and righteousnesse like a mighty streame For Ecclesiasticall peace we must pray there are two great Prophecies Zeph. 3. 9. Then will I turn to the people a pure language that they may all call upon the name of the Lord to serve him with one consent And Zach. 13. 9. I will bring the third part through the fire Isai 66. 12. and will râ—fâ—ne them as Sylver is refined and trye them as Gold is tryed they shall call upon my name and I will heare them I will say it is my people and they shall say the Lord is my God There is an Unity of the spirit which we must endeavour to keep and there are seaven Ones mentioned Eph. 4. 4 5 6. One body one spirit one hope one God one faith one baptisme one God and Father of all c. I remember a patheticall speech which Luther useth to the Pastors of the Church of Strusburg Vobis oro perswadeatis c. i. e. I pray you sath he be perswaded that I shall alwaies be as desirous to embrace unity and concord as I am desirous to have the Lord Jesus to be propitious to me Martin Bucer writes to a Godly Minister Quis non vitâ etiam sua redimat submorum isthuc infinitum dissidii scandalum Bucer very high expressions Who would not saith he purchase with his life the removing of that infinite scandall that comes by dissention Wherefore let us study the things that make for peace and edification Let dividing names be laid aside amongst sound Christian Quirites once named Cesars souldiers were pacified O that Christian being named union and reconciliation might be obtained Let us all labour to approve our selves members of the Church of Jesus Christ as living stones in that building The Apostle blames the Corinthians for siding and making partyes 1 Cor. 1. 11 12. It hath been declared to me of you my brethren by them which are of the House of Cloe that there are contentions among you Now this I say that every one of you saith I am of Paul and I am of Apollo and I of Cephas and I of Christ The name of Christian should swallow up names of division Now for Motives the second thing propounded here I shall 1 Motive God will make Jerusalem a praise adde two only 1. That God will make Jerusalem a praise in the earth For first Believe it God will not faile one tittle of his word All the promises made unto Jerusalem shall every one be fulfilled 1. Because he promiseth in their season Psal 48. 1 2. Great is the Lord and greatly to be praised in the City of our God in the mountain of his Holynesse beautifull for situation the joy of the whole earth is Mount Zion on the sides of the North the City of the great King And Psal 50. 2. Out of Sion the perfection of beauty God hath shined For Instance Greater shall be the light of knowledge of the Church in the Gospell Isai 11. 9. The earth shall be full of the knowledge of the Lord as the waters cover the Sea Isai 60. 1 19. Arise shine for thy light is come and the glory of the Lord is risen upon thee Vers 19. The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord shall be unto thee an everlasting light and thy God thy glory These great Promises referre unto the Gospell 2. The Church shall be enlarged Isai 51. 1 2 3. Hearken unto me ye that follow after righteousnesse ye that seek the Lord look to the rockes whence ye are hewen c. Look unto Abraham your Father and Sarah that bare you for I called him alone and blessed and increased him For the Lord will comfort Zion he will make her wildernesse like Eden and her desert like the garden of God c. 3. Holynesse shall be improved Deut. 26. 18 19. The Lord hath avouched thee this day to be his peculiar people c. To make thee high above all Nations which he hath made in praise in name and in honour that thou mayest be an holy people unto the Lord thy God as he hath
of Gods Soule Isai 12. 7. The Sons of God Hos 1. 10. They are called Gods Jewells Mal. 3. 15. Christ calls them his sheepe Joh. 10. 27. They are his Church his Spouse his adopted Children Inheritors of the Kingdome of Heaven the Family of the First borne Accordingly the Holy Ghost gives names and titles unto those and those only that have interest in Jesus Christ 2. In the second place le ts make inquiry into the nature of this 2. What it is to have Interest in Christ interest in Christ what is it to be Christs Ans It consists in two things viz having Union and Communion with him 1. True believers are Christs by vertue of Union with him 1. True believers have union with Christ Christ is the Vine they are the branches Christ is the head of his body the Church Eph. 5. 23. True believers are in Christ 2 Cor. 5. 17. Christ prayed for them that they may be one Joh. 17. 21. Faith knits us to Christ as an Instrument the spirit of God is the efficient cause of this Union 2. True believers are Christs by vertue of Communion with 2. True believers have communion with Christ him He is the head and hath influence upon his members they participate of the sap and nourishment of the roote a communication of water from the fountaine to the streame 1 Joh. 1. 3. Truely our fellowship is with the Father and his Son Jesus Christ But 3ly What grounds may be given why and how it comes to 3. The Reasons passe that there are such a people who are Christs and have interest in him 1. The first ground shall be drawn from the promises because R. 1. Drawn from the Premises there are a peculiar people who only have right unto the Gospell promises and they only who have interest in Christ have right unto the promises The promises of Eternall life belong only to true Believers Joh. 3. 16 36. These are they that come unto Christ and he hath promised that he will not cast away Joh. 6. 35 37. 2. Another ground shall be drawne from the Donation of God R. 2. From the Fathers donation the Father They have a Kingdome Luk. 12. 32. 3. From Christs Redemption For ye are bought with a price 1 Cor. 6. 19 20. Christ hath purchased his Church with his R. 3. From Christs Redemption blood Act. 20. 28. Zipporah said to Moses a bloody husband hast thou been to me She spake concerning the circumcision much more may Christ say to his Church A bloody Spouse hast thou been unto me for thou hast cost me my blood 4. From the Sanctification of the spirit the Saints are a people R. 4. From the sanctification of the Spirit loved and washed even washed with the lover of regeneration and renewed by the Holy Ghost Tit. 2. 5. And these have the image of Christ stampt on them which after the image of God is created in righteousnesse and holynesse Eph. 4. 24. In he 4th place What are the benefits which those receive that have interest in Christ The 1. Is Justification and this is free as free as the freest gift Rom. 3. 24. 2. It consists in Remission of sinnes Psal 32. 1. 3. In the Imputation of Christs righteousnesse unto us and imputing our sinnes unto Christ 2 Cor. 5. 19 21. And Justification is the mother grace from whence such a rare issue proceeds as peace joy accesse unto the Throne of Grace hope patience Rom. 5. 1 2. c. 2. Those that have interest in Christ have the benefits of Christs intercession at the right hand of God he interceeds for all his Children Heb. 7. 25. Rom. 8. 34. For them Christ prayeth and for them exclusively I pray for them I pray not for the world Joh. 17. 9. 3. They have the benefit of speciall providence the Guardianship of Angells Psal 34. 7. Heb. 1. ult 4. They have a Sanctified use of all the creatures of God 1 Cor. 3. 21 22. All are yours and ye are Christs c. They in joy Christ in the creature and with the creature have Christs love tokens Rom. 8. 32. With him they have all things 5. They shall hereafter reap the benefit of glorification so runs the Climax Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Rom. 8. 30. 5. Now in the last place what doth all this concern us Ans Much every way as will appeare by the particular Application Applicat of all 1. Here 's an Use of Consolation to those that are Christs Art Vse 1. For Consolation thou in a doubt he is thy Counsellour Isai 9. 6. Art thou in distresses he is thy comforter Art thou tempted Christ was tempted and is able to succour those that are tempted Art thou full of infirmities Christ himselfe had infirmities which were not sinfull and Christ is a compassionate high Priest touched with the feeling of our Infirmities Heb. 4. 15. Art thou reviled censured nay condemned O go to Jesus Christ get assurance of thy interest in him and then claime for thy comfort Rom. 8. 31. If God be for us who can be against us 2. For Exhortation Art thou Christs let thy life give a proofe Vse 2. For Exhortation hereof give up thy selfe unto Christ let him be thy King and Lord to rule and governe thee set up Christ Commander in chiefe in thy soule As the Centurion profest of the ready obedience of his servants so do thou go when Christ bids thee go come when Christ bids thee come give thy selfe wholly to be disposed counselled and governed by Jesus Christ As then we have received the Lord Jesus Christ so let us walk in him 3. Here 's an Use of Triall whether we are Christs or no. Vse 3. For Triall 1. One Character is the new creature as we have it 2 Cor. 5. 17. 2. Another we have Joh. 15. 5. Bringing forth much fruit 3. Another we have 2 Tim. 2. 19. To depart from iniquity 4. Another we have 1 Joh. 3. 3. To be borne againe 5. Another we have in my Text viz Crucifixion of the flesh which brings in the second Doctrine wherein I purpose to stay longer Thus it was propounded 2. That those that have Interest in Christ have crucified the flesh Doct. 2 with the affections and lusts For the unfolding of this point of Doctrine I shall inquire Method 1. What 's meant by flesh 2. What 's meant by affections and lusts of the flesh 3. What 's meant by crucifying the flesh with its affections and lusts 4. I shall then give in the proofe of Doctrine And 5. and lastly conclude with particular Application 1. By flesh we are to understand the corruption of the whole Q. 1. What 's meant by flesh Perkins in Loc. nature for the right apprehending hereof I shall distinguish with Judicious Mr.
an inordinate love of his Brother Philips wife Saul slew many of the Amalekites but he was but a carnall man he obeyed the commandment of God too halves He was partiall in his obedience Judas was a disciple of Christ yet but a carnall man he was carried away with an inordinate lust of covetousnesse he was a Theefe and carried the bagge Joh. 12. 6. 2. Hereby we are informed what a spirituall man is he is one that crucifieth his lusts hee 's a man crucified unto the world and the world unto him hee 's a wrastler and a warrior against flesh and blood even against corruptions he makes it his businesse to give a deadly blow to them all 2. The second Use is for Reproofe of severall sorts of persons Vse 2. For Reproofe 1. It Reproves those common sort of Protestants who would be accounted Christians and Protestants but there 's no change at all wrought in their hearts nor in their lives they professe themselves Christians but they live without Christ they know not what Regeneration Adoption the new Creature meanes The old sent still remaines in them they are covetous worldly minded Sabbath-breakers swearers c. And yet these would go under the name of Christians but where 's the crucifying of the flesh where 's the mortifying of their lusts the want whereof evidently proves them to be only nominall not reall Christians 2. This Doctrine reproves such in whom there is some beginning of a change but it 's but partiall it 's not a thorough change some sinnes they leave which are most crosse to their profit and reputation but others they hugge and foster some sweet sinne some antient pleasant customary sin they will not forgoe a beloved bosome sinne they will not crucify they would have a dispensation in this with Naaman and would be faine pardoned in that but these fosterings of a darling sinne shew the heart to be rotten David profest his uprightnesse by keeping himselfe from his own iniquity Psal 18. 23. Right eyes ought to be pluckt out and right hands cut off 3. This reproves those that love not to heare their sinnes reproved if a preacher touch them to the quick and tell them of coâ—senage in the trade double dealing equivocation c. and shew them the evill of their worldly mindednesse pride and vaine glory c. They cannot abide such plaine dealing but account of such a plain dealing Preacher as Ahab accounted of Michaiah a great enemy and as the Apostle Paul himselfe was accounted an enemy because he told them the truth 3. The third Use is for Exhortation to presse home the duties Vse 3. For Exhortation of the Text to set upon this great work of crucifying the flesh let the proud man labour to crucify his pride the voluptuous man his pleasures the worldly man his covetousnesse the cholerick man his anger here 's a great work indeed it cannot be done easily There 's required sweat and blood there 's much diligence A Christian must be in fastings and watchings often often tugging hard at the oare often in prayer and wrastling with God It 's a greater victory for a man to conquer his pride anger earthly mindednesse c Then to take a City by storme Prov. 16. 32. I will cast in further two or three Considerations to move us to this duty impartially 1. Consider execution of justice upon Gods enemies is acceptable Consid 1. Execution of justice is acceptable unto God unto him after Achan was stoned the vally of Achor was a dore of hope Hos 2. 14. The workes of the flesh are enemies to God and must be destroyed impartially 2. If we be not the death of sinne it will be the death of us Consid 2. If we kill not sin it will kill us it will bring eternall death shall not we rather kill then be killed rather slay sinne and destroy it then let it slay and destroy us Every sinne is destructive to the soule there 's a pit of destruction whereinto sinners fall Psal 55. 23. 3. Of all sinnes those that are most pleasing to flesh and blood Consid 3. c. delightfull sinnes those are most pernicious and destructive to the soule Immoderate mirth and jollity at Ammons Feast were the harbingers of his ruine when his heart was merry with wine then was he slaine Le ts then every one beware of the Syren songs of the flesh let us not hearken to them least we be inchanted therewith to our utter destruction But I proceed to a fourth Use for Examination Here 's the Vse 4. For Examinat grand Question to be put home unto us all whether we are such persons that have Crucified the flesh with its affections and lusts Ans For Answer hereunto by way of Character I le set down the Properties of a crucified person 1. A crucified person hath his affections crucified to the deeds 1. Crucifixion of the affections of the flesh hee 's none of those of whom the Apostle speaks Rom. 8. 5. who mind the things of the flesh The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now a crucified person doth not rellish nor savour fleshly things his love desires hopes Joyes are not fixt upon carnall sensuall pleasures what a wonderfull change is here wrought when as in the state of unregeneracy carnall lusts sensuall pleasures took up a mans joy desire and delight his discourses heart pleasure and all These were carried downe with this stream but after God had broke in upon the heart and renewed the mind and sanctified the affections the man becomes another manner of man what he formerly lov'd now he hates what he formerly most rejoyced in are now his greatest burthens and causes of sorrow and what 's the reason Because he is a mortified person he hath mortified his members as the Apostle speaks Col. 3. 5. and not only particular members but the whole body likewise even the deeds of the body Rom. 8. 13. 2. A crucified person hath a quickning vertue from Christ 2. There 's quickning vertue from Christ to bring forth the fruits of the spirit as love joy peace long-suffering gentlenesse goodnesse c. Gal. 5. 22. A crucified person is dead and alive i. e. dead to the workes of the flesh and alive to the fruits of the spirit By vertue of Christs death sinne is mortified and by vertue of his resurrection we are raised up to newnesse of life 3. A crucified person is weary of the world The world is a 3. A crucified man is weary of the world burthen to him and what 's the Reason but because the love of the world is enmity against God A man upon the crosse O what paines doth he endure his heart hankers not after honours pleasures pompe and vanities hereupon the Apostle glorieth upon the crosse of Christ By whom saith he the world is crucified unto me and I unto the world Gal. 6. 14. But with a caution you must
understand this A man may not be so weary of the world as to be impatient of life and unwilling to live against the will of God with Job we must wait our appointed time till our change come Job 13. 14. Much lesse may any hasten their owne death and be their own executioner this is selfe murther It was said of Cleombrotus that when he had read over Plato's book of the Immortality of the Soule he threw himselfe down a steep Rock to be made partaker of immortality this was a desperate act of wickednesse But my meaning is this we being crucified unto the world dare not set up our rest our hearts our affections upon the world we cannot be satisfied with worldly accommodations and pleasures the soule can take no acquiescency in earthly things O how many are there that are acquainted with God of the Apostles mind Phil. 1. 23. Who have a desire to depart and to be with Christ 4. All crucified person live another life then the men of the Charact. 4. A crucified person lives another life then the men of the world doe world do they live a life that the world is not acquainted with all and that is a life of faith Gal. 2. 20. This life gives them a sacred acquaintance with God a sight of him that is invisible as was said of the Patriarchs Heb. 11. 21. Hereupon it comes to passe that they mind heavenly things have their conversation in heaven and set their affections on things above and not on things below This life of faith is a heavenly life it causeth a Christian to find a heaven upon earth it 's the sweetest of all lives none like thereunto 5. I proceed to a fifth Use for Direction and this use I shall cast Vse 5. For Direction into two heads 1. What we are to crucify 2. What duties are especially requisite for the crucifixion of them Q. 1. What we are to crucify 1. All inordinate affections 1. What we are to crucify For Answer it s said in the Text affections and lusts more particularly 1. All inordinate affections ought to be crucified as immoderate love of any earthly thing Rachel was so importunate for children as she said in a great passion Give me children or else I dye and so for joy the Rich man in the Gospell did sing a Requiem unto himselfe and said to his soule eate drinke and be merry Thus voluptuous men desire pleasures and Ambitious men desire honours and rich men hope in their riches and say to the wedge of Gold thou art our confidence 2. All Ruling lusts are to be crucified Pride Passion Envy 2. Ruling corrâ—ptions must be crucified these are to be crucified those three are to be crucified especially viz. the Lusts of the flesh the lusts of the eye and the pride of life And there 's great reason why Ruling lusts should be crucified 1. Because Ruling lusts are the fountaine of all mischiefe Jam. 4. 1. 2. They are the soules enemies 1 Pet. 2. 11. 3. They allure and entice the soule to evill 2 Pet. 2. 18. Now these impediments being thus removed the duties that are to be put in practice are these 1. To inquire after and get a knowledge of the evill and great Dut. 1. Inquire into the evill of sinne mischiefe which the waies of sinne and the pursuits of carnall Lusts bring unto the soule they are deceitfull Eph. 4. 22. We expect this and the other satisfaction from them and they beguile and deceive our expectations they are called foolish and hurtfull lusts 1 Tim. 6. 9. Destructive worldly lusts Tit. 2. 12. Dut. 2. Be acquainted with the pleasures of Godliness Dut. 3. Study the beauty riches of Christ 2. Be well acquainted with the pleasure and profit in the waies of Godlinesse for pleasure Prov. 3. 17. for profit 1 Tim. 4. 8. 3. Study the Beauty Riches and all the excellencies that are in Christ Christ is beauty it selfe he is the fairest of ten thousands for riches he hath all treasures for wisdome he is the wisdome of the Father Had men their senses exercised and their understandings inlightend they would not be such fooles as to pursue brutish pleasures and vaine delights and in the meane time neglect their pretious soules Had men their eyes in their heads they would not make merchandise of trifles and neglect the pearle of price but multitudes there are now a daies who bestow more paines to satisfy a lust then to get Jesus Christ and with lesse paines they might get Christ then get a lust satisfied 4. Give not the least liberty to the flesh to sinne Christians Dut. 4. Give not liberty to the flesh to sinne have great liberty by Christ but no liberty to sinne no allowance in any lust not for a Cloake of Malitiousnesse 1 Pet. 2. 16. Saints are not the Servants of Corruption 2 Pet. 2. 19. 5. Labour to keep thy body undefiled Know yee not that your Dut. 5. Keep thy body undefiled body is the Temple of the Holy Ghost 1 Cor. 6. 19. Shall I prostituâ—e my body to Mammon c. Shall a lust be entertained in Gods Temple shall a base lust be where Gods Temple should be Christ will not dwell in a polluted body in a cage of uncleane birds Dut. 6. Be a fighting against every corruption 6. Be a fighting wrastling and strugling against every corruption never lay down thy armes but hold up thy weapons fighting against every corruption Labour to destroy the flesh by the sword of the spirit take the whole armour of God as you are exhorted Eph. 6. 13. 7. And lastly apply Christ crucified home unto your owne Dut. 7. Apply Christ crucified unto the soule soules and believe that Christ is not only crucified for us but that we are crucified with him Where this faith is sinne shall have no dominion over you Believe that Christ is able to subdue thy lusts and mortify thy corruptions and therefore go to him for strength to conquer thy lusts and begge that he would beate downe Satan under thy feet believe that help is laid on Christ who is mighty and that he is able to save to the uttermost Heb. 7. 25. Do thou thy duty in striving against sinne and apply Christ by faith and believe that there 's vertue in his blood to cure thee of all diseases His blood is the blood of sprinkling which speaks better things then the blood of Abel His blood is mortifying blood cleansing healing meritorious blood Go then to Christ for victory against sinne Christ is the great Phisitian only able to heale thee He is a Counsellour for wisdome a Rock for strength a Treasure for riches a Fountaine opened There 's fulnesse in him Col. 1. 19. compare this with Joh. 1. 16. And of his fulnesse we have received grace for grace 6. The sixth Use is for Consolation unto Gods Children who Vse 6. For Consolation have been
the heart of a man glad and oyle makes him have a chearfull countenance and the field is so pretious as Solomon tells us Eccles 5. 9. The King himselfe is served by the field Moreover flocks in the fold and herds in the stalls are of continuall use and service unto man weigh them together and they will proove too light they will frustrate thy hope and renew thy feares and griefes Let me instruct thee in this truth that Gods owne people may be brought unto such great streights and miseries as all creature comforts may faile them Now it 's the time of their triall for the time of miserie tries the truth and sincerity of their faith when they are almost ready to sinke and to be overwhelmed with sorrowes then most opportunely the Lord reacheth out a Cable to draw them out In the most tempestuous weather hope remaines the Anchor of their soules be their hearts never so much over-clowded with sorrow they are revived by the joy of Gods reconciled countenance It 's God alone who is the supporter of the sinking soule they feele sweetnesse in God surpassing the sweetnesse of the fig-tree they feele refreshings in him incomparably more delightfull then those which the Vine and Olive affords and they feed on food which the world knowes not of even the bread of life which yeilds more nutritive and reall sustenance then all the flocks and herds in the universe The Lord is the Godly mans food comfort rejoycing his only joy God is all in all nay better then all unto him Hee 's a Portion Treasure Rock what not to his Children Whereupon out of the strength of faith he breakes forth with my Prophet into this heroicall resolution yet I will rejoyce c. My Text is the Triumph of a Christian or the sanctuary of an Divis afflicted soule in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest pitch of afflictions The first word in my Text is a redditive particle tamen yet this resembles a prop and a supporter to a house which holds it up against blustering winds and stormess Secondly Here 's the person I i. e. the Prophet Habakkuk Thirdly His resolution expressing strength of affection I will rejoyce I will joy the Septuagint renders them by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The joy is more then ordinary for here 's an exaltation he leapes for joy and takes much delight and comfort in it Fourthly The object which is described by his names topfull of power comfort and mercy a Lord a God and a God of salvation Each Title is a severall forcible argument to excite and elevate the affection Fifthly and lastly here 's the Propriety hee 's mine The pronoune possessive mine appropriates the divine goodnesse unto a mans selfe in particular and this makes Application of this most comfortable doctrine The version of the septuagint is most Emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Each name hath an Article prefixt to make the Emphasis greater The summe and scope of all comes to this effect the prophet was very sensible of the â—violls of Gods wrath powred down upon the Nations the whole world was in a combustion one misery fell upon the neck of another as one billow in a tempestuous sea followed another how could he think himselfe secure why might not instruments of death be prepared against him and he have his share in these common calamities but this prudent man hath a remedy to apply to these sores amidst these stormes he can find a hiding place for shelter though sorrowes come thick and threefold yet heel 'e have recourse unto his God and fetch down joy and consolation from him in abundance From hence observe this experimentall truth of Doctrine which shall constitute the subject of my ensuing meditations That when all creature comforts faile us and render our outward Doct. condition disconsolate then there appeares sure mercies and comforts superabundant matter of Consolation of joy and rejoycing in the Lord our God Or take the point more briefly thus Amidst all sorrowes losses and crosses joyes supplies and comforts are to be found in the Lord our God Yet saith my Prophet I will rejoyce in the Lord. The verse immediatly following set's out the exuberance of joy pressed by strength of Argument The Lord God is my strength Look for no strength else-where in him it 's most eminent Admit thou art exceeding weake yet God is strong and his strength will be manifested in thy weaknesse The consideration of the divine supportation that it is sufficient for thee should animate thee to trust thy God with all thy comforts he goes on and he will make thy feet like hinds feet and he will make me to walke upon mine high places i. e. he will give me strength and agility to break through all oppositions and therefore the last breath he puts out is Eucharisticall To the chiefe singer on my stringed instruments You see it cleare in my Text the Prophet David professed out of universall experience that Gods rod and his staffe did comfort him and in the multitude of his sorrowes Gods comforts refresht his soule He had fainted but for the goodnesse of the Lord. This holy man was a man of sorrowes and yet a man of comforts the wrath of Saul was inkindled against him and The wrath of a King saith Salomon is like the roaring of a Lion He pursued him like a Partridge on the mountaines and when he was at the brinke of danger then appeares a method of deliverances when he was hemm'd in and compassed round about then the divine providence contrived a way to escape then there came a messenger unto Saul saying Hast thee and come for the Philistines have invaded the land wherefore Saul returned from pursuing after David and went against the Phylistines In this streight an unexpected providence procures his preservation Indeed if we had leisure to inquire into the passages of the divine disposing hand concerning this one man we should conclude them to be as so many continued Acts of the Finger of God When Ziglag was burnt and the people wept till they could weepe no more even then in that lamentable condition David encouraged himselfe 1 Sam. 30. 6. in the Lord his God His God refresht his drooping spirit he was more pretious more sweet unto his soule then a goodly habitation the wife of his bosome a numerous posterity The least glimpse of comfort from the blessed Trinity makes amends for all Not to passe by poore Hagar when her bottle was spent and she cast under a shrub her child expecting ever and anon his death and in the bitternesse of her soule she lift up her voyce and wept then God opened her eyes and she saw a wâ—ll of water and over and above God promiseth to make him a great nation Gen. 21. 18 19. Here 's sorrow turn'd into joy and God himselfe becomes the comforter The three children had the presence of God for their preservation in the flames Daniel
had the Angell of the Lord to shut the Lions mouth Job saw a redeemer comforting him in the dunghill Peter had an Angell to deliver him God will have the prisoner the shackles fall off the dores fly open the Iron gate opens of it's owne accord Herod though he thought that he had made all sure worke must be disappointed 'T is true Peter was a sleepe he might dream of no such thing Gods people who have peace with God and their Consciences can enjoy quiet rest and repose in a prison Thus you see how God performes his promise to his people in giving unto them the oyle of joy for mourning beauty for ashes the garment of praises for the spirit of heavinesse God is alwaies at hand to support his servants to bring them out of the greatest streights O that thou wouldst in the greatest feares and dangers expostulate on this wise with the Kingly Prophet David Psal 42. 11. Why art cast downe O my Soule and why art thou disquieted within me hope thou in God for I shall yet praise him who is the health of my countenance and my God and with the blessed Apostle thou may'st argue What Rom. 3. 31. shall we say then to these things if God be for us who can be against us Let the world the flesh and the Devill the three grand enemies of thy soule muster up all their forces against thee yet raise up thy spirit be of good courage and feare not if the Lord be on thy side thou hast more with thee then against thee For the further confirmation of this truth I find foure Arguments 4. Argum. drawn from the Text. to my hand in my Text I say in the most piercing sorrows there 's still left matter of rejoycing in God 1. Because he is stiled Lord. 2. He is stiled a God 3. A God of Salvation 4. A God of our Salvation 1. He is the Lord Jehovah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are promiscuously used 1. Lord. in the Septuagint this is a name of Dominion Soveraignty and Majesty he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of himselfe Lord of all David pickt much comfort out of this name the Lord was his shepheard refuge buckler rock of defence and therefore the close of Psal 144. 15. is full of comfort Happy is that people that is in such a case yea happy is that people whose God is the Lord. O do not stand in thy own light and inhance thy griefe by refusing comfort with Rachell Art thou in a tottering condition ready to sink under thy burthen Consider the promise Psal 37. 17. The Lord upholdeth the righteous and vers 24. The Lord upholdeth him with his hand Art thou as weak as water and thy heart failes thee like water spilt upon the ground Yet couldst thou believe with David The Psal 29. 11. Lord will give strength unto his people and the Lord will blesse his people with peace then thy life would be more comfortable thou wouldst go on couragiously in the strength of the Lord and be confident in the power of his might Although no comfort appeares in thy Horrizon yet could'st thou but wait upon the Lord and by patience possesse thy soule so many thoughts of Infidelity would not arise in thy soule didst thou but delight thy self in the Lord thou wouldst soone discerne all thy desires satisfied This name of Lord as it 's a name of Power and Majesty so of joy and Consolation and hence we are instructed in a submissive deportment fixing our resolutions upon this argument with old Elie 1 Sa. 3. 18. It is the Lord let him do what seemeth him good and with Hezekiah when he received heavy tidings Good is the word of the Lord which thou hast spoken The consideration hereof makes a dutifull child kisse the rod because the Lord sends it it holds up a mans heart and makes a man cheerefull under the pressure of a smarting crosse because the soule can discerne the hand of the Lord. Thus you see what 's the fuell to inkindle thy joy what matter of rejoycing this comfortable name of Lord administers unto thy soule and therefore this should be a prevailing argument with thee to rejoyce because it is in the Lord. 2. From the glorious name of God abundant matter of joy 2 God is derived upon thy soule I stand not upon usuall Etymologies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is undoubtedly true that God fills all places and knowes all things Omnipresence and Omniscience are his peculiar Attributes Men are circumscribed to a place and when they are present with us are unable to afford the least help and succour unto us but the Lord is every where and hath a store house of comforts for the supplying of our necessities David professeth that God is our refuge and strength a Psal 46. 1. very present help in time of trouble God is good to Israel even to such as are of a cleane heart Let God arise and let his enemies be scattered Psal 73. 1. and let those that hate him fly before him When God goeth Psal 68. 1. forth with an Army one shall be able to chase a thousand and two to put ten thousand to fleight When a man hath a lingring sicknesse and hee 's become a very Skeleton let him know that unto God belongs the issues from death When the church is under hatches and a furious enemie makes havock of it yet there 's a God in heaven which judgeth the Nations who will wound the hairy Scalpe of the wicked his heire will not be his safe-guard God can bring light out of darknesse and now in the times of afflictions hee brings out the most pretious Cordialls unto his people when friends the dearest and nearest forsake thee thou art no looser when thy God takes care for thee when thy heart is overwhelmed with sorrow if God let downe some spirituall refreshments then thou canst hold up thy head with comfort If where ever thou goest bonds imprisonments and afflictions and all the calumnies and Nick-names which the malice of man or Devill can invent continually attend thee yet all these shall cooperate for thy good they shall do no more harme then the Arrow did Christ which Julian the Apostate threw into the ayre or the doggs unto the Moon notwithstanding their daily barking It was the sweet saying of a devout Martyr Who would have thought that in a prison I should have found a Palace in an infernall dungeon a Paradise of pleasure Where God is sweetnesse may be extracted from the most bitter pill of affliction This is a second Argument of Comfort drawne from the sacred name of God But if these names are not effectuall to set thy affections a working 3. God of Salvation here 's an unparalled expression in the third Argument the sweet name of a Jesus hee 's a God of Salvation and therefore saith a Father Exultabo in Deo Jesu meo Salvation belongs to
to justify fulnesse of holinesse to sanctify fulnesse of mercy to pardon Hee 's stil'd in Scripture a Rock for his strength to support us a Counsellour for his wisdome to guide us a fountaine opened Isa 9. 6. Zech. 13. 1. Rom. 27. 2. for his readinesse and preparednesse to wash away our uncleannesse a Tree of life bearing twelve sorts of fruits every month for the plenty and perpetuity of joy and gladnesse and other fruits of the spirit which he ministers unto true believers Hence is he compared in the Revelations to a pure River of living water Rev. 22. 1. as cleare as Christall for that inestimable purity perfection comfort and satisfaction which Christ minister unto the soules of his children Likewise to a pretious pearle for his superlative worth Matth. 13. 45 46. and value and to a storehouse for his fulnesse of all spirituall treasures Omnia habemus in Christo omnia in nobis Christus saith Jerome Jerome and the same Father proposeth particular Instances Si à vulnere curari desideras medicus est c. If thou desirest to be cured of thy wounds Chist is thy Physitian if thou burne with feavers he is a fountaine if thou art burtheâ—ed with iniquity he is righteousnesse if thou wantest help he is strength if thou fearest death he is life if thou flyest from darknesse he is light if thou desirest heaven he is the way Therefore make thy wants knowne to God though he knowes them all already yet he will have them knowne unto thy selfe better and God loves to heare from his children the expressions of his own spirit When out of a sense and apprehension of thy owne vilenesse thou unbarest thy sores and confessest thy sinnes then God in mercy may remit them A poore soule complaines of its ignorance and folly so foolish was I and ignorant saith David even as a beast before thee O make hast unto Christ In him are hid all the treasures of wisdome and knowledge When the depth saith it is not in me and the sea it is not in me when all the lamps of Philosophers can give no light when all their penetrating braines cannot sound these misteries Job instructs thee where thou must go to schoole Job 28. 23. God understands the way thereof and he knowes the place thereof from God cometh wisdome and from the Lord cometh understanding Another is of a sorrowfull spirit and goes mourning all the day long The remembrance of their sinnes is exceedingly afflictive unto their soules still it presents unto them gall and wormewood terrors and feares which almost drives them unto desperation these would prize one glimpse of Gods reconciled countenance beyond the Empire of the world but alas they can apprehend no comfort as appertaining unto them mark then what seasonable counsell the Prophet gives in this kind Isa 50. 10. Who is among you that feareth the Lord that obeyeth the voyce of his servants that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God A child of light for a time may walke in darknesse he may possesse his soule in bitternesse he may be wonderfully tost and troubled in a tempestuous sea of sorrow ever and anon ready to perish yet when Christ comes and rebukes the winds and the seas there will be a great calme One of his love tokens and spirituall illapses will wipe away their teares and make them go away full of comfort with Hannah and be no more sad A poore doubting Christian must not be his owne Judge he can easilier discerne what makes against him then what makes for him O then hearken what God saith unto thee what comfort his messengers proclaime unto thee wait upon God in his Ordinances stand upon thy watch act faith upon Promises and in Gods due time comfort may come like Noahs Dove with an Olive branch in her mouth in token that the waters of Marah are abated When God hath fitted thee for a mercy then he will give unto it a quick dispatch and send unto thy soule tidings of peace thus I have made it good unto you that all comforts are to be found in God 2. There 's no reall comfort to be found else-where If you will 2. Demonst there 's no reall comfort to be found else-where not believe this truth but hunt after the creature as if that can comfort you to your perill be it you may goe further and speed worse what said Saul to the Benjamites will the son of Jesse give you fields and vine-yards and make you all Captaines of Thousands and Captaines of Hundreds So let me expostulate can the Creature give you any reall satisfaction and contentment in that you so hugge your selves in the fruition of it If these be your humors I know not better how to resemble you then to the men of Shechem in Jothams parable Judg. 9. vers 9. Who leaving the Vine Olive and Figg-tree addrest themselves unto the bramble for shelter and security and since they put their trust in it's shadow which can Minister no safety nor defence what can be expected but that fire should come out of the bramble and devoure the Cedars of Lebanon I meane since they expect so much from the Creature by woefull experience they will find it to be the greatest scourge and plague unto them Creature comforts carry a brave port and come with Agag delicately but they are not aware of their approaching ruines Pleasures of the world make faire promises presenting unto us as Jaell did Sisera butter and milke in a lordly dish but there 's a hammer and a nayle instruments of death are prepared against us i. e. sowre sauce for sweet meate What 's all the mirth of the wicked but madnesse For their hearts are full of gravell and the terrors of God affright them amidst their Carrowsing and jollity Saul could not be merry without a Musitian Whereas Plato told the musitians that Philosophers knew how to dine and sup without them Dost thou think to recreate thy selfe by learning a lascivious scurrilous Ballads by healthing it in Ale-Houses and Tavernes and revelling it â—in Balls and such like Idolized vanities will the remembrance of these sinfull jollities make thee hold up thy head with comfort when God le ts loose the â—ord of thy conscience against thee Then thou wilt curse the day that ever thou cast in thy lot amongst them to be a companion of fooles and by woefull experience thou wilt find that thou hast all this while sought the living amongst the dead Ahab could not be merry without Naboths Vineyard and when he had unrighteously took possession of it his sorrowes were renewed abundantly Haman could not comfortably enjoy himselfe because he wanted Mordecais bended knee suppose he had obtain'd it yet his restlesse ambitious humour could not be satisfied For it is not within the sphaere of any sublunary thing any created power to afford comfort and satisfaction
* Eph. 5. 9. Eph. 5. 9. Viz. Goodnesse and righteousnesse and truth and he mentions another much larger †Gal. 5. 22 23. Gal. 5. 22 23. Viz. Love joy peace longsuffering gentlenesse goodnesse faith meeknesse temperance Here then is the great triall whether the life and conversation be ordered aright Whether the conversation be in †all holy conversation and Godlinesse Whether the new Creature exert it selfe through a mans whole life Whether a holy profession be adorned by a holy conversation Now if in truth and sincerity affirmative answers can be given to these Questions then without doubt such Persons have Interest in this Reconciliation by Jesus Christ But I shall adde no more to these Characters I conceive that whosoever can produce these tokens hath a sure and undoubted title What yet remains is as I promised you to excite you all by some moving considerations to make it your grand work and businesse to get assurance of your reconciled estate which is the businesse of the greatest concernment Motive 1. Consider the riches of mercy and bowells opened towards fallen man and denyed to the fallen Angels As for Motives 1. Let us consider of the riches of mercy and bowells opened towards fallen man which were utterly denyed towards fallen Angells And this consideration heightneth the great contrivance of this Reconciliation in that it was from all eternity Adde hereunto that God himselfe was first in the tender and contrivance of this great work Man neither could nor would make up so great a breach It transcended the Sphere of his capacity Had Adam and all his posterity joyned all their heads together they could not understand what way and means to undertake to make up so great a breach But God the Father out of the riches of his mercy found out a way even a new and living way by Jesus Christ The Angels were past by they fell once and that irrecoverably without any hope of reinvesting themselves in their first estate For Christ shed not one drop of bloud for them He * Heb. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat arripere apprehendere manum injicere B. Andrews Cura sollicitudo labor festinatio pro salute generis humani ea una voce significatur Hyperius in loc took not upon him saith the Apostle the nature of Angels but the seed of Abraham Yet notwithstanding the riches of Gods mercy are inhanced toward fallen man because the promised seed even that †Gen. 3. 15. the seed of the woman should break the Serpents head was proclaim'd in Paradise and appropriated unto mankind Secondly consider the great and inestimable price paid to purchase Mot. 2. Consider the great price paid to purchase peace and reconciliation peace and Reconciliation And what was that price but the price of bloud And this is called in Scripture * Act. 20. 28. the Bloud of God Yet in such expressions we are to understand a communication of Idioms This bloud was the bloud of sprinkling which †Heb. 12. 24. Speaketh better things then the bloud of Abel This was the bloud of the immaculate Lamb slaine from the Foundation of the World Because * Rev. 13. 8. without shedding of bloud there was no remission Christ therefore took upon him humane nature There are two great significant words which evidently declare his humane nature one word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Joh. 1. 14. Joh. 1. 14. He pitcht his Tent or Tabernacle amongst us The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Phil. 2. 7. Vers 8. Phil. 2. 7. He emptyed himselfe or made himselfe of no reputation And Vers 8. we read of the highest degree of Christs humiliation in that he became obedient unto death even the death of the Crosse Thus Christ hath made a compleat satisfaction by doing and suffering all that the Father required And now Christ †Rom. 8. 34. sitteth at the right hand of God who also maketh intercession for us And we have a ground of strong consolation further laid down * Heb. 7. 25. Heb. 7. 25. Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them There 's a word of great importance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as a †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnimodam significat perfectionem Camero in Myroth learned Authour observes signifieth all manner of perfection This sheweth such an absolute perfection that nothing else can be desir'd nothing can be added And wherein doth this all-sufficient Saviour shew himselfe to be so We have an answer and strong proofe drawne from Christs intercession in the following words where it is said That he ever liveth to make * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dicit ut offerat hoc enim semel fecit sed superest altera sacerdotii pars nempe Interpellatio Beza Intercession for them This Scripture is a fort Royall and impregnable notwithstanding all the batteries that Socinian Hereticks make against it But I proceed to a third motive drawn from the willingnesse Motive 3. Drawn from the willingness of God to be reconâ—iled of God to be reconciled Wherefore he sends his messengers upon this errand to perswade people to embrace Articles of peace The Lord entrusts his Ministers with the word of reconciliation which is the Doctrine of the everlasting Gospell And they spend their Spirits and lay forth their strength to the uttermost woing intreating exhorting people to submit unto Christs Scepter and through him to make their peace with God the Father Now the Spirit of God strives in the Ministery of the word It 's a most terrible judgment when Gods Spirit refuseth to strive any longer with a people And this is threatned * Gen. 6. 3. Gen. 6. 3. And the Lord said my Spirit shall not alwaies strive with man i. e. The Lord will not alwaies dispute chide and argue the case with a people the Lord will not alwaies strive by the Ministery of his servants such as were Enoch Noah Methusalah who lived the longest and died but the year before the flood God will not alwaies suffer his Spirit to be grieved the motions thereof slighted Neither will God alwaies suffer the faithfull labours of his Ministers to be neglected * Some †Pagninus Grotius render the word Lo-jiddon non vaginabit He will not alwaies put his sword into the scabberd but he will draw it out and fight against his Enemies And oh that you would all consider in your most serious composed thoughts that now you hear as it were a voice behind you saying This is the way walk in it This voyce is the Spirit speaking in the written word for the Spirit speaks according to the word Now by all the woings and whispers of the Spirit and by the unwearied labours of the faithfull Ambassadours of the Gospell you are entreated to
consult the eternall benefit of your immortall souls Now the voice of the Turtle is heard in the Land Manna falls round about your Tents The spirituall Manna of the word is plentifully rained downe amongst you You never had more frequent never more profitable preaching Now the Spirit moves by the Ministery of the word And the Lord expostulates the case * Ezek. 18. 31. Why will you die O house of Israel The Lord delights not in your blood so he professeth †Vers 32. For I have no pleasure in the death of him that dyeth saith the Lord God Wherefore turn your selves and live ye Now the Lord Jesus knocks at the dores of your hearts â—â— and waits for admission He waits to be gracious and even waits till his locks be wet with dew He invites himself to be thy guest and he invites thee to come unto him he will entertain thee with a banquet of love Now herein appears the great and wonderfull condescension of our gracious God who to shew his willingnesse to be reconciled is himself first in the motion We sought not to him though we were the offenders but he sought unto us Hence appears how abundant in loving-kindness mercy the Lord is towards us even alwaies before hand with us in mercy notwithstanding we unthankfull wretches are behind hand with him in duty The Lord convinceth all the World and stops the mouths of Cavillers that he is not so austere as some men mis-understand him but he seeks to us first and is * 2. Pet. 3. 9. not willing that any should perish but that all should come to repentance A greater gift the Father could not give then his beloved Son yet he sent him out of his bosome the Son in whom he was well pleased not to reign according to the state of earthly Kings but to be as †Mat. 3. 17. one that serveth and not to save his life but to lay downe his life as a ransome for all those that were given him of the Father And to this very end and purpose Christ came ‖ Mat. 18. 11. That he might seek and save that which was lost We were all lost in the old Adam and there was no way of recovering our selves but by seeking after our Interest in the new Adam yet we would not seek him we ran away from him and when he invited we made excuses and would not come when he knockt we bolted the dore when he called we would not answer But Jesus Christ in the day of his power makes us a * Ps 110. 3. willing people or a people of willingnesses as the originall expresseth it Now Christ's great errand was to seek us when we were altogether lost and when he found us he beseeched us by the Ministery of his Ambassadours that we would be reconciled unto God Fourthly consider Reconciliation once made for us by Jesus Motive 4. Reconciliation once made is made for ever Christ with the Father is abiding and permanent There will be no breakings out again The Reconciliation once made is made for ever and the Foundation of it is the Faithfulnesse of God He is a God †Psal 89. 28. 34. keeping covenant ‖ 2 Chr. 13. 5 faithfull that hath promised his * Heb. 10. 23. promises are yea and Amen The covenant of God is †2 Sam. 23. 5 an everlasting covenant it 's a covenant of ‖ salt and the love of God is * Jer. 31. 3. everlasting And Christs love is †Joh. 13. 1. to the end Christs prayers and intercession are everlasting as in the place forecited Heb. 7. 25. So that hence we may conclude that once justified and for ever justified once reconciled and for ever reconciled Let us on our part labour to get assurance of our reconciled estate and get more evidences and manifestations thereof unto our own souls and so we shall reap the greater comfort As for Gods part there 's no possibility of failing he never was nor will be worse then his word He is truth it selfe and he glories in that attribute of truth that he is faithfull in all his promises Balaam though a mercenary Prophet gives a true attestation * Numb 23. 19. Numb 23. 19. God is not a man that he should lye neither the Son of man that he should repent hath he said and shall he not do it or hath he spoken and shall he not make it good Such then as hold the Saints Apostasie as Petrus Bertius doth the Frontispice of whose book viz. Apostasia sanctorum seems to me to be contradictio in adjecto and others both of the Popish and Arminian faction now adaies do highly derogate from the faithfulnesse of God and are the greatest adversaries unto the consolation of Gods Children by making them sad whom God would not have made sad Among many there 's one speciall Scripture which overthrowes all the Arminian Cavils in this particular Here let us fix and through Gods grace resolve never to start a jot from that truth delivered by our Saviour †Joh. 10. 28. Joh. 10. 28. And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand Here 's our strong hold that our perseverance is not in our own but in Christs keeping And the perpetuity of a Saints condition depends not upon his free will which is an Aegyptian reed and is deceitfull but upon free grace upon Christs Intercession And there is ‖ Heb. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help laid upon him that is mighty and Christ is the rock of Ages here is security enough here we may safely venture all He hath said it and there 's enough in that promise He will never leave thee nor forsake thee Fifthly and lastly and with this particular I shall conclude Motive 5. This may be the â—last time of tendring termes of Reconciliation consider seriously for ought either you or I or any other can discern this may be the last offer and tender of Gospel-reconciliation that ever may be vouchsafed unto you If you stop your ears and refuse to give audience unto Christs Ambassadours this day for ought any of us knows their commission may be expired and quite out of date to morrow In a short time the most holy industrious and faithfull Ambassadour may have his Quietus est Christ may say to him †Mat. 25. 21. Well done good and faithfull servant enter into the joy of thy Lord. As then you desire that the Ministers of Jesus Christ may give up their account ‖ Heb. 13. 17. with joy and not with griefe let it be your wisdome and care in this very day which may be a criticall day to entertain those things which concern your everlasting peace Now you enjoy Sabbaths the desire of dayes the Ordinances the * Is 25. 6. feast of fat things yet your eyes behold your teachers