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
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
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
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.
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.
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
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
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
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
4. 7. 2. Repent seriously and Evangelically make not a slight matter of so great a work neither rest satisfied in a legal repentance extorted from the fear of Hell and the wrath of an angry God but let it be done Evangelically from the love of God the consideration of the displeasure of so good a God and the sinfulness of sin let those considerations melt thee into tears and cause thee to mourn ingenuously 3. Be continually renewing thy repentance and when thou hast 3 Be renewing thy repentance frequently felt a pardon get it fairer transcribed and renewed through the Blood of Christ His blood cleanseth from all sins And there is redemption through his Blood the forgiveness of sins 4. Be thankful for the space that God gives thee thou canst never 4 Be thankfull for the space given thee 5. Improve every mercy to more saith full performance of duty acknowledge enough the patience and forbearance of God who gives thee time and allows thee space and wher 's his Sword and bends his Bow to give thee warning to escape the blow What shall I render unto the Lord for all his mercies and loving kindnesses Will Eternity be enough to praise the Lord 5. Improve every mercy to more faithful performance of duties The last Use is for comfort unto those who make much of the strivings of Gods Spirit and make the best improvement of the Use 6. For consolation time that God alots them for repentance This will yield them comfort in their lives on their death-beds 2 Kings 20. 3. Remember O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And to all Eternity Happy are they that have hearkned to Gods call and made a good use of all the means of Grace and spent the allotted time to Gods glory Here they shall reap the first-fruits of Joy and Comfort and hereafter the full Harvest unto all Eternity An Ingagement unto Holyness from the consideration of the Day of Iudgement Unfolded from 2 Pet. 3. 11. Seeing then that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and Godliness THat Christ shall come to Judgement is an Article of our Ser. 4. at St. Maryes Oxon July 27 1651. Faith We profess we believe it yet how many deny it in their practices Some put far from them the evil day or think not of a day of account like desperate Bank-rupts adding more to the score not considering an after reckoning Hence multitudes live as they list without God in the world running into all excess of riot frolicking it in all manner of Epicurism and Voluptuousness thus denying the Day of Judgement by the wickedness of their lives Others are much offended because the day is so long a coming because Christ stays so long they are hot-spurs and will not wait If Gods cloâ—k strike not according to their Dyal If the Resurrection Day of Judgement Christs second coming be not assoon as they expect they call all in question and propose a question full of Blasphemy and Infidelity both ver 4. Where is the promise of his coming These blasphemous Scoffers ver 4. Arg. 1. Ver. 5. the Apostle consures by several Arguments The world was created by the word of God v. 5. It was not ab aeterno as Philosophers dreamed now the Argument is valid The same God who by his word made the world can by his word destroy it when he pleaseth A second Argument is drawn from experience v. 6. By the Deluge Arg. 2. Ver. 6. the old world was destroyed God bade the water over-flow and destroy man and beast and it did so And the time will come that he will bid the fire to destroy this visible World wherein we noâ— live and it shall be so v. 7. A third Argument is drawn from the Eternity of God We Ver. 7. Arg. 3. poor Creatures measure things by time we speak of days weeks moneths and years of times past present and to come thus we apprehend but time past present and to come are all one in God His Decree delays not He 's not measured by time Ver. 8. v. 8. If God seem to defer this day yet this is an argument of singular patience mercy and loving kindness not of any slackness Ver. 9. v. 9. Gods long-suffering should be our salvation Gods patience and waiting upon us roads us a Lecture of Repentance O infinite forbearance bowels of mercy opened when as the Lord might cut us asunder in the midst of our rebellions and send us to Hell immediately yet he wooes invites and beseecheth us to repent and he waits and trys us whetting of his Sword bending of his Bow that whil'st the Sword is a whetting and the Bow a bending we should prudently fore-see and take warning that so we might escape the blow The fourth and last Argument to confute those scoffers who Arg. 4 are over curiously inquisitive hasty unbelieving rashly expostulating Where is the promise of his coming This I say is drawn Ver. 10. from the manner of Christs coming v. 10. Hoc additum est saith Calvin ut semper sint in excubiis fideles nec crastinum sibi promittant This may be considered three manner of ways 1. It 's unexpected as Thieves come unlook'd for when men 1. are asleep and most secure then the Thief comes When the old World was secure in the midst of their jollity then came the Flood and swept them away 2. There will be a change of the whole frame of the Universe 2. Matth. 24. 38. 39. Beza Erasmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. v. 10. The heavens c. Impetum veluti Sibillantis procella declarat So Beza In morem procellae in manner of a storm So Erasmus 3. There shall be an utter conslagration of all things even of those wherein worldlings place their happiness The Mannors Lands goodly Buildings the Wonders and Idols of the World shall be burnt up at that day Now it will be our wisdom neither to question the truth of these things for Truth it self the Lord Jesus Christ hath told us that these things shall come to pass neither ought we to be curiously inquisitive after the particular time when as some of the Jewish Rabbins have been too bold in this paâ—ticular neither ought we to be impatient or querulous because it s not yet accomplished 4. Our duty to wait and believe And our main duty and wisdom will consist in this to make preparation to be in Procinctu 4. Hab. 2. 3 4. to have our Garments girt about us to have our Lamps burning and Oyl enough in them against that great day Far be it from me to raise a dust or rake into the Dung-hill of those ancient lately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereticks who deny the Resurrection the Day of
lives and keep strict Luk. 16. 2. sentinell over both That saying give an account of thy stewardship should be still ringing in the ears of Ministers Governours and Tutors We shall one day be called to an account let 's labour to be faithfull Stewards that so we may give up our account with joy and not sorrow It 's a known story that the young man committed by Euseb Hist the Apostle to the Elders care was dissolute and a companion of Theives and is there termed a dead man i. e. dead to God and goodness O let it not be our default our negligence that any under our charge are dead souls As the Captain beseeched that his life and the life of his fifty might be pretious in the Prophets eyes 2 Kings 1. 13 Whe her we have more or fewer let their souls be pretious and let us put forth our selves in all our places and capacityes to give one another a lift toward heaven A day of judgment is coming let that be a Frontlet before our eyes upon this consideration let Christians doe brotherly offices and manifest their love to the souls of their brethren Hereupon we are exhorted to avoid rash judgment Rom. 14. 10. 1 Cor. 4. 5. There 's wisdome understanding consideration all joyned together Deut. 32. 22. It s a patheticall speech and he 's a wiseman in the esteem of the Holy Ghost who considers his of latter end We should all of us fix this meditation upon our hearts entertain serious thoughts what will become of our our precious souls to all Eternity Will not a day of Judgement come May not thou or I be summon'd forthwith at that impartial Tribunal This being so What manner of persons ought we to be in all holy conversation and godliness In the second place to confirm the Point by evidence of Reason why the consideration of the Day of Judgement should engage us unto holiness 1. Because onely holy persons shall be able to stand in Judgement Reas 1. Because only holy persons shall stand in Judgement When the wicked the Goats that stand on the left hand and shall wish that the Hills might â—all on them and that the mountains might cover them from the face of the Lamb Then shall the godly lift up their heads and behold Christ who is their Judge their Redeemer This comforted Job on the Dung-hill Rev. 20. 6. Job 19. 25. Matth. 5. 8. Heb. 12. 14. I Know that my Redeemer liveth They that are holy here shall be happy to all eternity They onely shall be partakers of the blessed Visâ—on Now it s much controverted whether the Saints shall have their sins mentioned at all at the day of Judgement some conceive that their sins shall be brought in onely as a cancell'd â—ond others are of opinion that they shall be mentioned that Gods mercy may the more be glorified in the greatness of the Pardon And others say they shall not be mentioned at all because in several Scriptures the Lord saith He will remember their sins no more and that he will câ—st all our sins into the depth of the Sea and that he casteth Isa 43. 25. Mich. 7. 19. Isa 38. 17. our sins behinde his back without all controversie that shall be done that conduceth most to â—ods glory and their happiness There 's no condemnation to the Saints the day of Judgement will be a day of refreshing to them an addition to their happiness soul and body being re-united and made companions in bliss unto all â—ternity Seeing then holy persons shall be able to look the Judge in the face since they onely shall stand in judgement the consideration of this great day should sink deep into our hearts and make deep impression upon our spirits exciting alluring and prevailing with us to a sanctified life and conversation 2. â—ecause the time of this life is the onely Season appointed 2 Reas This is the present time by God to labor after holyness The Exhortation runs in the present â—ense 1 Pet. 1. 15. 1 John 3. 3. Q. 3. But can we be perfectly holy A. We must have perfection of parts i. e. Sincerity In Heaven there will be perfection of degrees we must have truth of holyness we must begin here and strive after more In Heaven we shall attain the complement thereof we may not content our selves with what we have attained unto but we must labor after perfection pressing forward toward the mark for the price of the high calling that is in Jesus Christ as Id qui faciunt fructum colligent satione sua dignum coacervabunt enim quod male dispereat Calv in loc Gal. 6. 8. the Apostle did Phil. 3. 14. Now then consider the time of this life is the Seed-time the Harvest is reserved in Heaven As you sow so you shall reap If you sow to the flesh you shall of the flesh reap corruption if you sow to the spirit you shall of the spirit reap life everlasting Therefore in your most serious thoughts consider that you deal for life and immortallity your negotiations are for the great things of Eternity In this World in this present time of life you must labor to be holy Purgatory is a Blasphemous Popish dream No purgation left for another World No Prayer no Sermon will work upon thee after this life Here then holyness is wrought lay these things to heart 3. Because Judgement returns us just as death leaves us As the 3. Reas Because judgment returns us as death lest us Tree falls so it lies and as death leaves us so judgement will finde us He that is filthy let him be filthy still He that dies unreconciled to Jesus shall be so returned The day of Judgement is most impartially just in all proceedings And Judgement returns none neither better nor worse but as death leaves them Now then if thou livest and diest in an unregenerate estate so thou wilt remain unto all Eternity After death no tears no crys will prevail There 's no door of hope the damned are without hope and this heightens their misery Time is past time is past The Judge hath vail'd his face having past a Sentence irrevo cable Noâ— whilest you are alive on this side Hell and Eternity there 's hope left you are under the sound of the Gospel and the Ambassadoâ— are sent offering unto you terms of reconciliation We pray you in Christs stead be ye reconciled to God O follow after holyness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue it hard give not over This day is a working 2 Cor. 5. 20. Heb. 12. 14. day and it 's but short a day of Judgement which is a day of restitution and recompense is approaching So live as you desire to die Do you desire to be happy in your deaths Labor to live holy in your lives Thus much for the Doctrinal part Now to set all home by particular Application I have five Uses to make of this Doctrine
he desires and endeavours after the encrease of every grace more Faith more Love more Humility thus hee cries as the Horsleach's daughter give give 8. There 's a careful strict watch set upon the heart life against Charact. 8. Ther 's a care full watch ovâ—r the heart and life bosom sins Be they ancient customary constitution complexion sins as dear as a right hand and a right eye they must be cut off pluckt out David profest I kept my self from mine iniquity Psal 18. 23. Be it peccatum in deliciis an Herodias a Delilah away with them be it a Gibeonite a pretending sinne mâ—ke no league with it be it a Benhadad an Agag give no quarter to them bid adieu to every sin though delightful and pleasing to flesh and blood say to it as to a menstruous cloath get thee hence Let Josephs resolution be as a Monitor and as a Frontlet before thine eyes How can I doe this great wickednesse and sin against God 9. Yet further the desire and endeavour must be universally extensive as to hate and turn from every sinne so to have respect to Charact. 9. The desiâ—er â—ndeavour must be vniversall every commandement Psal 119. 101. It is an argument of a gracious heart neither to divide in duties nor commands neither to pleade a dispensation in the first nor in the second Table This was Pauls exercise he as it were drove that trade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is consonant to the doctrine of the Gospel Universality is a divisive difference it distinguisheth a Sheep from a â—oat a true from a formal Professour and a constitutive difference to constitute Act. 24. 16. Tiâ— 2. 11 12 Psal 119. 6. a child of God The universality respects as I now mentioned the object the whole Law all Gods Commandements the subject the whole man at all places and in all companies to walk closely with God all the daies of our lives 10. The Spirit is without guile Here 's an Israelite indeed without Charact. 10. A spirit without guile Psal 32. 2. Joh. 1. 17. guile such was that excellent commendation that Christ gave Nathaniel There are three words whereof a godly man is compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singlenesse of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincerity You have two of them in one verse and thence was matter enough of rejoycing 2 Cor. 1. 12. This we must labour for even singleness simplicity and sincerity and acting upon these principles wee may with comfort look the King of terrours in the face when all carnal Machiavilian policies wil prove Physitians of no value 11. There wil bee the practise of Mortification and Vivisication Charact. 11. The practice of mortification The mortifying of the deeds of the body and the quickning of the graces of the Spirit these are fruits of Regeneration and Repentance Col. 3. 5. Rom. 8. 13. Never dream of a shorter cut to hâ—aven than the rule of the Word prescribes Mr. Perkins saith He that was never truly humbled never truly believed O set upon the practise of Mortification put to death these brâ—ts of Babylon crucifie slay mortifie thy corruptions â—et this day be a slaughter day for thy sins spare not an anâ—ient sinne let not thine eye pity thy most delightful sinne butlet thy â—ow be like the Bow of Jonathan that never returned empty without the blood of the slaine This is a severe way but there 's comfort in it The Apostle useth two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the making of the body black and blew and the bringing it into subjection There may be no toleration of any sinne Take heed of easie lazy wayes pleasing to thy corrupt nature they are dangerous wayes Follow the old light of the Word that presseth Repentance Humiliation Mortification that 's Gods Law Take heed of any Antinomian Ignes fatuos which decrie so row for sin if thou followest them thou wilt follow a blinde guide and if the blinde lead the blinde both will fall into the ditch 12. And lastly there wil be a burning in love to Jesus Christ Charact. 12. There wil be a burning in love to Jesus Christ such a love as many waters cannot quench nor stood-gates drown it Cant. 8. 7. The love of Christ wil conâ—â—rain him 2 Cor. 5. 14. He wil doe and suffer out of a principle of love to Jesus Christ This man loves Christs image holynesse Christs Members Joh. 13. 35. Christs â—rdinances they are his delight and counsellors Christs Messengers the appearance of Jesus Christ 2 Cor. 4. 8. Tit. 2. 13. He longs for Christs comming Rev. 22. 20. By all these signes and discriminating characters we may judge of the Tree by the fruit and conclude that heart to be a gracious heart that can produce these evidences and where the heart is upright and holy the conversation cannot but be suitable when the heart is inlarged the feet wil runne the wayes of Gods commandements Put your selves to these Tryals proved to you from the Word of God and your own consciences The foâ—rah Vse shall be for Direction how we shall make the best Use 4. For direction use of this day of Judgement In pursuance of this consideration what rules of directions must we observe that from hence we may be engaged to a holy conversation amongst many I shall presse six Rules to be reduced to point of practise 1. Pray for the Spirit of Sanctification It 's Gods will our Sanctification we must pray that his will may be done in us and by Rule 1. Pray for the Spirit of SanctificatioÌ„ us that Christs kingdome may be within us that Christ would love and wash us and make us Kings and Priests unto God This is a new creation and requires an omnipotent hand Psal 51. 10. This is the Apostles prayer for the Thessalonians that the God of peace would sanctifie them This is the prayer suitable to Gods will and if â—eâ— ask any thing according to Gods will he heareth us We read of a spirit of holynesse Rom. 1. 4. and sanctification of the spirit Pray hard for holynesse wrestle with God be importunate for Grace and when it 's begunne pray for the consummation of it that hee that hath begun a good work will not leave it unfinished till the day of Jesus Christ 2. Be much employed in washing and cleansing thy heart This Rule 2. Be much employed in washing thy heart God calls for Jer. 4. 14. There 's a great deal of filthinesse that lyes lurking in thy heart many foul corners O wash and rinse thy heart there are many vain and wicked thoughts there 's in thy heart a stye a sink of filthinesse a cage of uncleane birds Many nasty rotten thoughts and wicked imaginations doth this womb conceive Try thy heart throughly be better acquainted at home doest thou hope to have benefit by Christ see to thy duty to purifie
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
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
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
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
in the negative which hath the force of a strong affirmation †1 Cor. 3. 3. For whereas there is among you envying and strife and divisions are ye not carnall and walk as men Sects and factions have their source and originall from the flesh so * Notandum est etiam hoc loco unde sint factiones sectae in Ecclesia Primum quidem ex carne ut qui sectarii sunt licet videantur esse spiritualissimi revera tamen carnales existant Muscul in 1 Cor. 3. 3. Musculus a judicious Expositor observes Further let me be your remembrancer of that great duty that in an especiall manner concernes the Ministers of the Gospell that is to unite amongst themselves and endeavour to draw in one yoak and as one man †Jude 3. contend for the faith which was once delivered unto the saints Let the Apostles exhortation be as a frontlet before our eyes and as a Phylactery sewed on the hemmes of our garments * Rom. 14. 19. Rom. 14. 19. Let us therefore follow after the things which make for peace and things wherewith one may edify another The Phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must pursue and run after peace though it may seem to flye from us But we must not take any peace at a venture but that which tends to edification as †Sectemur studium vehemens conservandae pacis requirit Pacâ— adjâ—ngitaedificationem mutuam ut non pacem quamvis sed eam tantum praecipi intelligamus quae ad aedificationem pertinet Non aedificat pax in mendacio superstitione idololatria impietate sed in veritate Zech. 8. 19. Veritatem pacem diligite Pareus His duobus concordia aedificatione continentur fere â—mâ—a charitatis officiâ— Calv. Pareus and Calvin observe Of all others let the faithfull Ministers of Christ endeavour after a right understanding of each other and a loving correspondence and onenesse of heart and judgment amongst themselves Tell it not in Gath publish it not in the streets of Askelon lest the Popish party triumph when they heare that even the Lords Diamonds cut one another and that there are great animosities evill surmises and bitternesse of speech one towards another amongst some that are truely Godly How sharpe was the contention between two rare men even Paul and Barnabas insomuch as they * Act. 15. 39. departed asunder one from the other In severall Centuries we read of the great variances amongst Euseb L. 5. c. 26. L. 7. c. 3. those who were eminent Lights in the Church as Iraenaeus was at great variance with Victor Cyprian with Stephan Jerome with Austin Basill with Damasus Chrysostome with Epiphanius Cyrill with Theodoret. And their private inconsiderable differences amongst themselves gave great advantage to the common Enemy Satan who as a learned Author observes †Dolebat hoc Diabolus qui semper de fratrum pace torquetur Optat. L. 2. is vexed with the peace of the Brethren but much pleased with their contentions Though it cannot be expected but offences will come and that in the Church militant there will be sounding in our ears the noises of Axes and Hammers and oft times it falls out that Doctors both Godly and learned differ in some things from one another in their judgment Yet every Minister of the Gospell should imitate his Master Christ in being a Reconciler It was storyed of Athanasius that he was in lesser matters dissidentibus Magnes though in weighty affairs he was Adamas an Adamant not to be moved even a Load stone to draw those unto him who differed from him Wherefore abundance of wisdome and candour is required towards such as dissent from us if they keep those Fundamentall Principles of faith and a good conscience Truth ought to be spoke but in * Eph. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est persistentes sinceri in vera doctrina ac fide in charitate Zanch. Love And a lapsed Brother ought to be restored or set in joynt so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports but it must be done by such as are †spirituall and in the Spirit of meeknesse If matters be circumstantiall abundance of gentlenesse moderation and mutuall forbearance ought to be exercised A flint may sooner be broken on a Pillow then an anvile †Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat rem aliquam resarcire collapsam reparare Tarnov in medull Ev. * Si virtutum finis ille sit maximus qui plurimorum spectat profectum moderatio omnium pulcherrima est Ambr. de Panor l. 1. c. 1. And mildnesse in some cases may prevail where roughnesse cannot But if matters be Fundamentall If some cry down the morall Law as an Almanack out of date as some Antimonian Spirits have endeavoured if others cry down Magistracy and Ministery as some Anabaptisticall Spirits have done if some cry down the Christian Sabbath as some * Tilham a pestilent Antisabbatariaâ— who seduceth multitudes at Colchester and writes for the Jewish Sabbath and D. Heylin who in a late book intitled Respondet Petrus discovers himselfe a profest Adversary to the strict keeping of the Lords day Sabbath and decries strict observers thereof and most unworthily asperseth that eminent Light of the Church D. Vsser A. B. at Armagh who though Orthodox as in other things so in his judgment in the Lords day Sabbath yet cannot escape the abuses of D. P. H. which said P. H. is neare a kin to Ismael whose hand is against every man and every mans hand was against him Antisabbatarians have done with much impudence and profanenesse of spirit in these and such like cases let 's not yeild an inch let 's keep our ground Let Luther's heroicall resolution be our pattern for imitation Hic gero titulum cedo nulli It was the prudent Counsell of Athanasius to the Orthodox Brethren that they should by no means receive any pacificatory Letters from George the Arrian Persecutor and †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Epist 235. Basil in an Epistle to Epiphanius assigns a strong reason why Athanasius gave such Counsell If once saith he we shake off the simplicity of the faith there will be no end of Disputations However let us all confer our heads and hearts together that we may agree so farre as we can still holding * Heb. 10. 23. fast our profession without wavering Let it be our endeavour †Heb. 12. 14. to follow peace with all men and holynesse Let 's preserve a happy union between truth and peace All the truths of God are more pretious then the Gold of Ophir We are commanded to * Prov. 23. 23. buy the truth but are prohibited from selling the least part of it Wherefore we ought all in our severall places and capacities to be valiant for the truth even all steel to the back The truth of God is a good matter and it 's good to be
as a correction of the Premises saying It 's the safest way to relye only on the mercies of God in Christ Wherefore let Papists discard their own merits however they distinguish de congruo condigno to elude their consciences and let Socinians abhorre their blasphemy who conceit that their obedience without Christ merits can justify them Yet notwithstanding let us wholly betake our selves to Christs righteousnesse His robes are broad enough to cloath us His merits are of Infinite dignity and estimation The great Apostle desired not †Phil. 3. 9. Deo homines examinante probante inveniar insitus Christo ut pâ—lmes viti qui non meos ex lege Mosaica sed ex virtute Christi me efficientis fructus proferam deo gratos Arias Mont. in loc to be found in his owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith And Job that holy man propounds the Question * Job 9. 2 3. Quasi dicat frustra se defendere apud ipsum prae ipso conetur Nulla comparatio Dei hominis justitiae Mercer in loc How should man be just with God if he will contend with him he cannot answer him one of a thousand Should the holiest of men such as were Enoch Noah Moses Abraham David c. Stand upon their own righteousnesse and joyn issue with Gods Justice not one of them could be able to stand in judgment Wherefore we lay this down for a foundation and a certaine truth That all reconciled Persons account Christ their only Peace-maker their rock and refuge their Counsellour saviour their only Intercessour and * 1 Cor. 1. 30 him who of God is made unto them Wisdome Righteousnesse Sanctification and Redemption This then is the first note of triall whether we come off clear whether we throw away our own reason merits righteousnesse and venture all upon the righteousnesse of Jesus Christ He is a †Isa 27. 16. stone a tryed stone a pretious corner stone a sure foundation Wherefore we must as the Persians when the King was offended brought his Son in their Armes offer Christ unto the Father in the Armes of faith and venture all upon his meritorious satisfaction There 's no danger of miscarrying if with a lively faith we cast our selves upon Jesus Christ Secondly This foundation being necessarily laid a superstructure Charact. 2. The heart is new framed and fashioned may the better be raised on it Therefore another note of triall I shall assigne to be the new framing new moulding and fashioning of the heart For the heart of an unreconciled Person is rebellious against God As it 's recorded of Julian the Apostate that he shot up arrowes into the skie with a malicious intention to hit Christ So every naturall man that lives without God in the World would dethrone God if he could he hates God his wayes his people But as soon as the conquering power of the Spirit of God subdues the heart there is a marvelous change and alteration for the better There 's a * Rev. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to anoint the eyes So that the understanding is inlightned and those that are Gods Children are †Eph. 4. 23. renewed in the Spirit of their minde They are all men and women of a pretious anointing which is that * 1 Joh. 2. 20. unction from the holy one whereby they know all things And as for the wills of these regenerate reconciled Persons they are now yielding obedient and pliable to the will of God For instance Saul before his conversion raved in a distemper'd zeal against the Disciples breathed threatnings slaughter against the Church and through his distemper'd zeal thought he did God good service by persecuting of the Church of God but as soon as ever Christ met him in the way and threw down Horse and Man and told him that †I am Jesus whom thou * Act. 9. 5. persecutest it is hard for thee to kick against the prickes then his will was changed and he wholly devolved himselfe upon Christs will as appears by his humble answer Vers 6. Lord what wilt Vers 6. thou have me to do Further all the affections are changed These a reverend †Mr. Dyke in his book called the Deceit fulnesse of mans heart Divine in an excellent and Singularly usefull book calls the feet of the soul By these the soul is carryed along And indeed the affections are the wings of the soul to help it to soar aloft in Divine raptures and contemplations Now in a reconciled Person all his a fections are alterd for the better His love was formerly upon sin now it is placed upon God and all the wayes of holynesse So that now what God hates a true believer hates and what God love's a true believer loves It 's that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalmist gives * Psal 97. 10. Psal 97. 10. Ye that fear the Lord hate evill And the best of Orators tells us That to will and nill Idem velle ac idem nolle est summa pars amicitiae Cic. the same is the chiefest part of Friendship And as for the joy hope desire they are all changed in a regenerate man Whereas formerly they were placed upon worldly vanities now they are placed upon God and the great things of eternity In a word where a Person is reconciled unto Christ there 's a new heart and clean water is sprinkled upon it the proud heart is become humble the hard become soft so that a new vergency and bent of the heart evidenceth it selfe throughout the continuall practice of the life and conversation And this put 's me in mind of the third Character which I Charact. 3. drawn from the fruits of a Reconciled estate intended drawn from the fruits of a reconciled estate which put forth themselves in the whole carriage of the life Now we must know that the selfe same fruits which belong to a justified estate because none are justified but those who are reconciled appertain to a reconciled estate The Apostle set's them forth †Rom. 5. 1 2 3 4. His ostendit competere quaecunque plenissime justificatis in gratiam Dei reposit is tribui possunt eoque probat hac fide Evangelii Domini nostri Jesu Christi justificationem haberi consummatissime Bucer in loc Rom. 5. 1 2 3 4. Therefore being justified by faith we have peace with God through our Lord Jesus Christ By whom also we have accesse by faith into this grace wherein we stand and rejoyce in hope of the glory of God And not only so but we glory in Tribulation also knowing that Tribulation worketh patience and patience experience and experience hope Likewise the fruits of the Spirit belong to every reconciled Person and by them as a touchstone he ought to examine himselfe The Apostle names one Catalogue
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
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
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
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