right and prosperous 1. That the place Where 2. That the time when 3. That the manner how be all right He that seeks Grapes of Thorns or Figgs of Thistles neither finds what he seeks noâ— indeed seeks to find for he seeks in a wrong place He that seeks Grapes of the Vine and Figgs of the Figg-tree but out of season in Winter seeks not in due time and finds nothing but his own folly He that observes time and place but neglects the right manner of seeking is still out of the way of finding The soul of the sluggard desireth and haâ—h nothing Prov. 13.4 He will not Plow by reason of cold therefore shall he begg in Harvest and have nothing Prov. 20 4â— If a man go with his Cart into the Field a place of Corn and in Harvest the time of Corn but never Ploughed sowed c. he may load all his Harvest in an empty Wayn and return with an empty belly Where then must we seek Not in our selves not in our Righteousness or works we are meer Thorns and Bryars Ezek. 2.6 The blessed fruit of the true Vine grows not in our cursed nature Nothing there but sowre and wilde grapes Isa. 5.4 Erring Israel following after the Law of Righteousness attained not unto the Law of Righteousness Wherefore Because they sought it not by faith but as it were by the works of the Law Rom. 9.31 32. Only we find and enjoy God in Christ only in Christ he is appeasedâ— 2 Cor. 5.19 only well-pleased in Christ Mat. 3.17 In him we are accepted Ephes. 1.6 By him we have access to God with confidence Ephes. 3.12 One cannot possibly come to God as a Father but by him Joh. 14.6 In him adopted Ephes. 1.5 In him begotten to an incorruptible inheritance 1 Pet. 1.3 4. In him blessed with all spiritual blessings Ephes. 1.3 But where shall we seek Christ who shall ascend into heaven to bring down the fruit of Christs resurrection and ascention for life unto us who shall go down to the deep to fetch thence the death of the Lord Iesus and apply the vertue of it to our souls The Apostle answers The word is nigh unto thee in thy mouth and in thy heart This is the Word of faith which we Preach For if thou confess with thy mouth and believe in thy heart that God raised him from the dead thou shalt be saved Rom. 10.6 7 8 9. Christ therefore is offered thee in the Word given by faith the Word brings him to thee thy faith receives him holds him leads him into the chamber of thy heart and there he dwells with thee Ephes. 3.17 As therefore only Christ brings thee into favour with God so the Word brings Christ to thee and faith grafts thee into Christ. But although the Lord Iesus Christ with his own mouth and his blessed Spirit have so frequently and cleerly testified that the Word Preached is the incorruptible seed whereby we are born again to this incorruptible inheritance Luk. 8.11 1 Pet. 1.23 Jam. 1.18 and the food strong meat and milk whereby we are nourished and grow up into our Head in this life of God yet what in the World is more despised and rejected If you look to the judgement of some professed and in name Christians they account it as those Greeks foolishness 1 Cor. 1.18 23. and therefore utterly despise it Act. 13.41 They dare deride it even in the mouth of Christ himself Luk. 16.14 how much more in the mouths of his poor messengers If you look unto their wills they are resolved against it Ier. 44.16 will not hear but reject it Ier. 8.9 If to their affections they hate it hate the knowledge of it Prov. 1.22 29. hate him that brings it Amos 5.10 yea even him that sends it Ioh. 15.22 23 24. Indeed if they would enquire of Christ and hearken unto him teaching us where to find him he would direct us Go thy way forth by the fooâ—steps of the flock and feed thy Goats by the Tents of the Shepherds Cant. 1.8 But proud fond men know not as that Eunuch Act. 8.31 the need of a Guide Their â—taff can better grope out their blind wayes Hos. 4.12 They walk after their own devices Jer. 18.12 and will have no other Counseller but their own mouth Ier. 44.17 Some again seek him at ease on their beds and so find him but in a dream Cant. 3.1 some look for him in the broad wayes of a common profession as those Iews Matth. 3.9 Joh. 8.33 They are children of Abraham Circumcised c. so many Christians They are born in the Church Baptised call Lord Lord c. but how should they find the True way in the false the narrow in the broad There they shall hear him thundering as a Iudge I never knew you Depart from me ye workers of iniquity Matth. 7.14 23. Know assuredly when the Spouse her self thus sought she found him not She sought him on her bed but found him not sought him in the streets and broad wayes but found not but when she enquired of the Watchmen she soon found him Cant. 3.1 2 3. Hear him â—herefore in his word Watch daily at his â—ates and wait on the posts of his doors and he will make thee blessed Prov. 8.34 Secondly what is the season or right time â—f seeking Gods time not ours There is â—n acceptable time 2 Cor. 6.2 a time when â—od will be found Isa. 55.6 The longest exâ—â—nt reacheth no furâ—her than the limits of this short life After death instantly follows Judgement Heb. 9.27 where the tree falls it lies 2. There is a time when the decree brings forth Zeph. 2.2 which if we prevent not we perish As far as I can discern by the word God limits a time and after the Date is out we are shut out Heb. 4.7 and specially Luk. 13.25 A time when the door stands open to give us entrance a time when the door is shut and we knock begâ— and plead hard but all in vain For though God never excluded a repentant humbled and softned heart yet when men have despised his patience forbearance and offers of grace God may justly and doth frequently give men up to hardness and leave them to their impenitency to treasure up wrath against the day of wrath Ezek. 24.13 Rom. 2.4 5. 3. There is a set time the Lords Day or as our Homilies call it the Christian Sabbath And for mine own judgement I am perswaded that as a Sabbath is the bond which holds the Church in the true Worship of God so the neglect and contempt of that Ordinance is the bane of true Religion the root of all profaneness and Atheism and the great breach wherein Superstition Errour and Schism have overflown and surrounded the Christian Churches In this matter therefore consider and ponder these few observations 1. A Sabbath is nothing else but a day of rest separated from the labours of our earthly and consecrated to the labours of our
Heavenly callings This I take it is apparent Exod. 20.10 where not only a cessation from our earthly vocations is required but the sanctification or keeping that day holy is enjoined 2. A Sabbath instantly after the Creation was instituted blessed and sanctified by God himself and therefore as far as I can discern was born with the world hath lived with it to this present and shall never dye but be changed into that eternal Sabbath yea even our heavenly Father himself thus far kept a Sabbath that he rested that day from all his works which he made Gen. 2.2 and propounds his practice as a kind of precept to his Children Exod. 20.11 3. By vertue of the Decalogue and that fourth commandment in it a Sabbath is of moral obligation to the Iews and bound them to a necessary and religious observation of it 4. A moral equity of the 4 Commandment is generally by all confessed obliging all men to a sufficient and convenient time for Gods Worship Now that a Seventh-dayes Sabbath was in the Iewish Church this sufficient and convenient time I conceive will not be denyed neither can any I think yield any good reason why a seventh day should be the equity of the Sabbath a time sufficient and convenient then and now inconvenient 5. We no where find this statute of a seventh dayes Sabbath abrogated by the Law-giver who then can repeal it but only translated to the first day of the week which that it is done is apparent but whether done by Christ himself in person or which is equivalent by his Spirit in the Apostles appears not And therefore that Appellation of the Lords day used by the Spirit Apocal. 1.10 is the fittest title which Christians can give it But of all other seasons the most special and happy is that when God draws neer and even offers himself to be found Isa. 55.6 when by his voice in his word he calls Awake thou thaâ— sleepest arise from the dead and Christ shall give thee light Ephes. 5.14 when he maketh us that gracious proffer Turn ye at my reproof behold I will poure out my Spirit unto you Prov. 1.23 when as that Angel deals with Peter Act. 12. he smites sleep out of our eyes shakes us out of our drowsiness and by corrections offers himself as a Father unto us Heb. 12.7 and so by his quickning Spirit moves and stirs our secure and sluggish spirits As when the waters in that pool were troubled healing followed Ioh. 5.4 so when the Messengers of God have by his word stirred and troubled us if then we instantly step in and take hold of his grace health and salvation will certainly follow But take great heed of delayes see Psal. 119.60 If it be inhumanity to say unto a neighbour it is most impious to say unto God Go and come again to morrow Prov. 3.28 Saints seek early Isa. 26.9 and then the promises meet them They that seek me early shall find me Prov. 8.17 Object But some may seek early and not find Prov. 1.28 Answ. There is Gods day and our day The Lord himself riseth early and calls Jer. 7.25 Then if we stirr up our selves to seek we shall find him Psal. 63.1 5. but if we let pass his day and seek in our day our early will prove too late When he slew them they sought him and enquired early after God Psal. 78.34 But then he had sworn in his wrath that they should not enter into his rest Psal. 95.11 They lived long after but never entred 3. Lastly how or after what manner must we seek 1. As famisht persons with hunger and thirst Ho every one that thirsteth Come to the waters and Isa. 55.1 2. Thus we are constantly invited Let him that is athirst come Rev. 22.17 Thus accepted I will give to him that is athirst of the fountain of the water of life freely Rev. 21.6 Now hunger and thirst are those natural and ordinate affections of the body rising from a sense and grief of want whereby it vehemently and constantly desires the food wherewith it is nourished and grows But as there is an inappetence so is there also an inordinate desire of meats and drinks rising from distemper a disease not hunger but the hungry evil not thirst but dropsie-thirst coveting excess devouring rather than eating and then vomiting but never satisfied Thus is it with our spirits The true â—unger therefore includes 1. Emptiness 2. Longing 3. A constancy that is an ordinate and seasonable return of this desire rising not from distemper but emptiness and such an emptiness as proceeds from the right use of this food well digested into the inward man for growth Some are full gorged with lusts and so loath this honey comb Prov. 27.7 some very empty but not at all hungry as those that are dead or deadly sick Those Laodiceans were poor empty naked but not hungry as dreaming that they were rich and wanted nothing Rev. 3.17 Some are full of longing but nothing empâ—y as that Ruler Mark 10.17 22. who had he been as empty of temporal living as he was greedy of eternal life would have willingly accepted that easie condition to have bartered earthly for heavenly treasures When all these meet together in the heart and make it hungry they fail not to satisfie and make us blessed Matth. 5.6 But when they are severed and single they prevail nothing Secondly We must seek with the whole heart not divided nor double so if we seek we shall surely find him Deut. 4.29 And blessedness with and in him Psal. 119.2 But a divided heart is ever faulty Hos. 10.2 and a double heart wavering betwixt God and Mammon Christ and Lust obtains nothing Iam. 1.7 8. Thirdly With a Washed heart purged from the love and dominion of sin For as all Sacrifices and even our prayers are â—oathsome when they are presented with â—nclean hearts Prov. 21.27 so when we are washed the most deep-died sins cannot hinder our acceptance Isa. 1.16 17 18. If we regard wickedness in our hearts the Lord will not hear us Psal. 66.18 but if we forsake our sin we shall find mercy Prov. 28.13 Fourthly when we have thus sought we must wait upon God The Lord is good to theâ— that wait for him to the soul that seeketh Lam. 3.25 The experience of Saints will ratifiâ— this truth I waited patiently for the Lordâ— and he enclined unto me and heard my cry Psal. 40.1 Our blessed God hath long waited upon us to be gracious unto us and to shew us mercy and blessed are they that wait upon him to receive mercy Isaâ— 30.18 If then you seek your portion aright if you seek God in Christ Christ in his Wordâ— if you seek him in due time his time hiâ— day when he offers himself and stirrs your hearts if you delay not but when God riseth early to call you you wake early to meet him if you seek with an hungry intire washed heart patiently waiting upoâ— the posts of
Isa. 6.3 Herein then consists the eminency of holiness above all other qualities in man that he is not only by it and by it only like unto God but like him in that in which God is most excellent even in his glory The Heathens themselves could discern a ravishing beautie in virtue if men had but eyes to behold it but oh if God open to us an eye to discern these heavenly features of the divine nature and the bright beams of his holiness â—he very Sun will seem but durt to it and all the excellencies of all creatures meer dross and tinsoyl Certainly the comely proportions of a perishing body an earthly flower decked with the ornaments of some pleasing colours are able to ravish a fleshly eye and winn unto it a carnal heart But were the mind cleered to behold a spirit man or Angel shining in the divine beautie of Gods own Image how would that sight attract the soul and strike it with amazement and wonder of that glorious luster 3. Thirdly as there is nothing in man or Angel so excellent so nothing so necessary as holiness For 1. This only gives us preeminency above other creatures Consider it well and you shall easily find that every creature will justly challeng precedence and outgo man without holiness There is no qualitie in us this only excepted but other creatures in it farr surpass us If we boast of longer time and durance than some other the very stones in this outgo us If we plead but with age we have life even plants and trees outlive us If we say we have sense also how many beasts c. in hearing seeing smelling c. go farr beyond us Some perhaps will object we have understanding and discourse of reason of which these are incapable but in this alas the worst of all creatures the Divels claym a large superioritie and wonderfully exceed us Know it certainly without holiness you are inferiour to every creature even the most abject and miserable 2. All the blessings of God and all his actions for our blessedness have this mayn end to make us holy We are elected by God in Christ that we should be holy Eph. 1.4 redeemed by Christ that we should serve him in holiness Luk. 1.74 75. called by the Spirit not to uncleanness but holiness 1 Thes. 4.7 Therefore hath God begotten us to himself by the word of truth that we should be as the first fruits of his creatures Jam. 1.18 that is sanctified and separated to his holy service And as children cannot be but of the same kind and naâ—ure with their Parents else are they monsters so must we as obedient children be holy as he is holy 1 Pet. 1.14 15 16. Therefore hath the Lord Iesus espoused us and given himself for us that he might wash and Sanctifie us Eph. 5.26 Therefore the holy Ghost dwells in us as his Temples that we should â—e holy 1 Cor. 3.16 17. To the same end are all Gods ordinances given us the word Prayer Sacraments even to Sanctifie us Joh. 17.17 Be assured you can never have right to God â—s a Father to Christ as a Saviour to the blesâ—ed Spirit as your Comforter without holiness All these actions of God for our good are â—rustrate to us all his Ordinances unfruitful â—â—us without holiness what soever Title or â—steem we have with men in the world yet â—ith Christ and Christians without holiness â—e are meer Infidels and very ecchoes of â—hristians 3. There is no hope nor possibilitie of glory and that beatifical vision of God without holiness Without holiness no man shall see God Heb. 12.14 nay no man without it can possibly behold him An inferiour cannot possibly reach to a nature transcendent nor we without participation of this Godly nature see him as God there is no hope of this highest beatitude unless we are thus qualified 4. Lastly whatsoever we seem to men our selves or others what better are we indeed than those cursed and damned spirits without it me thinks rather worse A wicked Angel is a sinful filthy spirit but a wicked man is both a sinful spirit and sinful flesh filthy in both The truth is and upon serious consideration we cannot deny it an unholy man is nothing else but an incarnate fâ—end a Divel in flesh Ioh. 6.70 Now though even nature it self will in general strongly incite the heart to seek with all diligence such things as are for use most necessary and mosâ— excellent for our advancement yet for thiâ— particular of holiness even when our beâ—â— Judgment upon sound deliberation hath subâ—scribed to these manifest truths and we havâ— seen and acknowledged the necessitie anâ— eminencie of this divine puritie yet thâ—â— craâ—ty Enemie by the assistance of those twâ— his special helpers namely our own wickedness within us and the world without us will eaâ—ily either disswade us for ever enterprizing such a quest or at least cool and dishearten us in the pursuit of it Whensoever Gods blessed Spirit hath opened you an eye to behold with delight the beauties of holiness and drawing your heart to cleave unto it in love hath set your face resolutely to a constant following it Satan will not fail to hinder by sending in some worldly person yet under the pretence of a friend and welwisher who shall counsel you not to be too forward and shall tell you none are more despised than these hot zealous fellows that they are the table talk and scorn of great ones that such and such wise and learned men who hope to come to Heaven with the first laugh at this preciseness and take to themselves much more â—ibertie that it is good to use moderation and so under the pretence of temper if â—ou take not good heed they will bring you â—o that abominable distemper of a luke-warm Christian of whom Christ is sick and vowes â—o vomit them out of his mouth Rev. 3.16 â—ay he will get your own heart to speak for â—im and that will plead hard and tell you Oh! this strictness this Yoke of holiness is a â—ur sad melancholy life no comfort no joy no solace in it and you are in your Spring what will you blast all these fair blossoms of youth with such an austere and sullen course Nay take your time while you may use your youth and pleasures while the season and April of your age invites you But take great heed and stop your ears against these Sirens bind your selves to that word of God which will hold you fast and keep you safe from these strong inchantments Open your ears to that best Counseler the Lord Iesus who will tell you that in the best of your service you are unprofitable Luk. 17.10 If you could run but we hardly creep yea could ye add wings to your feet to fly toward Heaven yet could ye never be forward enough when the Goal is Heaven and God himself and his glory the Crown the swiftest foot is too slow to run and
seen they hate Ioh. 15.24 and all that he loves or love him all his members Mar. 13.13 though they be their own flesh and that even to death Lukâ— 21.16 17. Excellently is this condition expressed in that metaphor wherein carnal men are called spots and blemishes 2 Pet. 2.13 A wicked Father or Childe a wicked Husband or wife a wicked Master or Servant is a spot in a familie a wicked Governour or Subject a spot in the Common wealth a wicked Minister or Professour a spot and blemish in the Church And as a spot or blemish is nothing but filthiness or a filthy nothing so is every man in his corrupted nature 2. Man in the first Adam is a child of the Divel Ioh. 8.44 and a very Divel in flesh Ioh. 6.70 Satan a filthy spirit but he filthy in flesh and spirit 2 Cor. 7.1 he a captive of the Divel 2 Tim. 2.26 a servant to sin which is the very dung of Satan Rom. 6.17 fetter'd in the very bond of it Act. 8.23 servant to corruption 2 Pet. 2.19 and to divers lusts Tit. 3.3 the hand serves one the eye another the ear a third the heart a thousand He is even cut out and mangled into a base and cursed slaverie Now the servant is more base than the Master Take good notice therefore of this estate of man Lust is the servant of Satan man the servant of lust the Divels servants servant Sin the corruption and dung of Satan man the servant of sin and corruption In a word a carnal man is the prey of Satan devoured by that roaring Lion who hath digested him into filthiness of flesh and spirit and hell the draught into which he is purged Thus then think in your hearts I. Ayeâ— oâ— her selâ— is dark and hath no light But what Heaven lends her and when angry skies Call in their debt she sinks in dungeon night Nay while she borrowes light oâ—t foggâ— arise Or storms and filch by stealth or rob by might Her lone her day in youth or childhood dies But while the present Suns with conquering ray Dispel the shades and their strong beams display She sparkles all with light and broider'd gold-array II. Such now is Man inform void empty dark A Chaos dungeon grave a starless night Rake all his ashes up ther 's not a spark To tine quencht life or kindle buried light And what he steals from others empty shark Hell with his mists depraves so robbs him quite But when his Life and Light shines in his eyes In him he lives as he and never dies Glittring in light divine he heaven stars Sun out-vies III. For as in earthly sight the bodies eye To the object bent is like the object â—orm'd So when the soul turn'd to the Deitiâ— Receives hiâ— likâ—ness it is soon tranâ—form'd To what it sees death hell and darkness â—â—y And all the spirit to Light and Liâ—â— conform'd Soul of my soul draw my souls eyes to thee Set them upon thy face make me to be By seeing Life and Light the Light and Liâ—e I see You have seen what you are in the first Adam look now on the other side of this picture and see what you may be in the second CAP. XXI Man in Christ is above other men and all creatures next the Creatour IN our selves we are 1. Dead a meer privative a nothing 2. Dead in sin meer corruption corruption of Hell what we are or may be in Christ now consider We are quickned together with Christ. Christ is that overflowing Fountain by whose fulness of grace our empty chanels are not only 1. Scoured from that choking mire which stops all passages but 2. Stored with the water of life with the fulness of God see Hab. 2.14 Eph. 3.19 But how are we quicken'd with Christ raised and sit together in heavenly places with him Eph. 2.6 Not only virtually as the fruit lies in the seed or root but in some kind actually As in the first fruits the whole field and in the Cake of the first dough the whole lump was sanctified and an actual blessing conveyed in it so Christ being raâ—sed is the first frâ—its of them that sleep 1 Cor. 15.20 the first Cake of the new lump 1 Cor. 5.7 and in him even actually in a kind are they quickened who are yet unborn As a wife or child takes possession of that land in the husband or Father which he hath purchased in their name Hence we evidently see first that the only life of man by which he is a Câ—ristian a blessed creature nay indeed by which he is a right man is not that natural and fading but this spiritual and eternal life which we have in Christ hence called the life of God Eph. 4.18 begotten by God Jam. 1.18 the life of Christ 2 Cor. 4.10 he our life Col. 3.4 and liveth in us Gal. 2.20 and the life of the Spirit he gives it 2 Cor. 3.6 And as the vegetative life of plants the sensitive life of beasts the rational life of man is nothing elss but the Act of such a soul giving the creature such a being and enabling it unto such actions so the divine and spiritual life is nothing else but that Aâ—â— of Gods Spirit dwelling in man and giving him a spiritual being a divine nature and enabling to spiritual and Godly actions or to use the Scripture phrase to live and walk in the Spirit Gal. 5.25 whereby we live in God and to God see Rom. 8.9 10. Gal. 2.20 1 Joh. 5.11 12. For without question the true life of man differs from all other life in inferiour or contrary creatures but in this natural life the faculties and actions of it man differs not from plants in growth from beasts in sense from wicked spirits in reason That form then which gave man his difference doubtless was that Image of God in which he was created perfect by the loss of which he lost the perâ—ection and truth of humane nature He therefore that hath no other but this natural life is but an half-man hath little or nothing of a man but is partly a beast in respect of sense partly a Divel in regard of his perverted and distorâ—ed reason 2. Secondly here we may easily observe that howsoever a carnal man glisters in carnal eyes honoured admired yet is he a very Abject and the skumm of the creatures so a spiritual man contrary though he seem a base thing in the eye of the world and more base in his own a reproch of men and scorn of the people Psal. 22.6 yet is he indeed the most noble and excellent creature in the world and next the great Creatour Hence the Saints in terms are called the Excellent Psal. 16.3 preferred in their excellencie before others whatsoever are their earthly advancements The righteous is more excellent than his neighbour Prov. 12.26 28.6 This is Heavens this is Gods Heraldry Now are they Sons of God and Heirs apparent 1 Joh. 3.1 But because their
prâ—rogatives are such as never eye saw ear heard or entred into the heart of man 1 Cor. 2.9 such as infinitely transcends our vastest thoughts therefore are they veiled under many similitudes and compared to those things which are most honourable and highest in the eyes of man They are Kings Rev. 1.6 and their Kingdom not fading but unshaken Heb. 12.28 not earthly but heavenly 2 Pet. 1.11 they have their sceptres Heb. 1.8 their Palaces Psal. 45.8 their thrones Rev. 3.21 their crowns 2 Tim. 4.8 God himself their diademe Isa. 28.5 they have their glory even the glory of God 1 Thes. 2.12 Christ himself their glory Luk. 2.32 and they the glory of Christ Isa. 46.13 This eminencie of Saints may be cleerly shewed in an evident demonstration For no creature can stand in competition with them but only other men and Angels For the first their eminencie will easily appear by comparison even in those things wherein men challenge precedencie before others Men are counted more honourable as they go before others in birth estate or end Look then first to that broad difference betwixt the birth of the spiritual and the carnal creature Flesh is born of flesh Joh. 3.3 The natural man is of earth earthy 1 Cor. 15.47 nay of hell and therefore hellish His Father in the flesh is a sinful man his spiritual Father those spiritual wickednesses even Satan Ioh. 8.44 But Spirit is born of Spirit The new man is not born of flesh and blood not of the will of man but of God Joh. 1.13 God his Father who hath begotten him 1 Pet. 1.3 God his Mother also who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceiving hath brought himforth Jam. 1.18 In their generation or birth there is no comparison 2. For their estate what infinite disparitie 1. in life 2. In things belonging to life The life of Saints is the life of God Eph. 4.18 their nature the divine nature 2 Pet. 1.4 the blessed Spirit the soul of this life which animates him Rom. 8.9 10. Carnal men have a filthy spirit informing and working in the children of disobedience Eph. 2.2 In the one God works all their works Isa. 26.12 will and deed Philip. 2.13 in the other Satan and Sin Things belonging to life are as the life temporal or spiritual The Saints spiritual portion in one word is God Christ his Bread and meat Joh. 6.35 55. he the portion of his cup Psal. 16.5 the cup of salvation Psal. 116.13 the drink indeed Joh. 6.55 1 Cor. 10.4 Christ his garment a most royal robe He puts on Christ Gal. 3.27 Christ his house he dwels in him 1 Joh. 4.13 he our everlasting habitation Psal. 90.1 Heaven or rather the God of Heaven his inheritance Psal. 16.5 how contrary is the other his portion for the present is nothing but sin his bread ashes and a deceitful heart Isa. 44.20 and his drink iniquity Job 15.16 and he drunk with it Isa. 29.9 10. his reckoning cup fire and brimstone Psal. 11.6 his garments cursing Psal. 109.18 and his inheritance hell-fire Matth. 25.41 But surely in temporal conveniences thâ—re the men of this world much exceed the other So indeed they boast but lye The little of the righteous is much better than the superfluitie of others Psal. 37.16 Prov. 16.8 The prosperitie of the wicked deadly Prov. 1 32. the troubles of the righteous wholsome Psal. 119.71 The one cursed in blessings the other blessed in curses In a word the one in his best and most comfortable estate a wâ—eful creature the other in his worst ever blessed Luk. 6.20 to 27. 3. For their ends the one shall flourish iâ— never ending peace the other is cut off for ever Psal. 37.37 38. Lastly it hath pleased the Lord of all creatures to prefer them even above the Angels First in our Creation we were made a little inferiour to them but as Princes prefer their Favourites by some honourable office above others who are more nobly descended so our Lord hath advanced us above them in setting the crown upon our heads crowning us with honour and glory and giving to us as his Viceroyes not to Angels dominion over the works of his hands Psal. 8.5 6. appointing even them to be ministring spirits for us who are heirs of salvation Heb. 1.14 our guards to defend us Psal. 34.7 our Guardians in all our ways to keep us Psal. 91.11 2. In the work of Redemption our nature assumed theirs refused Heb. 2.16 we râ—deâ—med they rejected And as our nature is infinitely exalted above the most glorious Angels in the person of Christ so by him many great Prerogatives granted to us who are his members whom he redeems with his blood nourishes with his flesh dwels in us by his Spirit and crowns with his glory Joh. 17.22 In a word Saints are the highest Favourites of the most Highest having fellowship and communion with God 1. Joh. 1.3 nay union with the Father and the Son one Spirit with Christ and one in them as they are one Joh. 17.21 Seeing then our Father is in Heaven our Hâ—ad in Heaven ouâ— life our Country and Portion in Heaven seeing our spirits were born in Heaven and our bodies look to Heaven let our treasure minds and conversation also be in Heaven So shall we even here on earth live in the Suburbs of Heaven and in due time being advanced to that glorious City the heavenly Ierusalem eternally reign with the King of Heaven Amen Amen Let me shut up all in that sweet Poem Boetius Libr. 5. Mâ—tr 5. I. Into what different moulds doth Gods wise hand Cast his wet clay and to their various â—orms Their divers postures fitts some sweep the sand Drawn out at length as tottering boats in storms They mount and â—all dragging their lazy trains They plow long â—urrowes on the dusty plains II. Some light as ayer mounted on liquid sky Spread to the gentle winds their featherd sails Swimming with plumed oâ—rs through Heavens fly Some shod with hoofs some frosted with sharp nails Through woods and forrests plains and mountains trace And set their prints upon th' earths scarr'd face III. Yet though their various shapes and gate betray How â—ar their natures differ each from other All meet in this All gaze upon the clay From which they spring and stâ—re upon their Mother Prest down with earthy Yoke their dullard sight Pores on dark shades they use not view the light IV. Man only rears aloâ—t his honour'd head His body stands and walks upright his eyes Transport his soul where it was highly bred To keep acquaintance with his neer Allies On earth his down-cast look he never places But when he stoops and losty head abases V. Iâ— then thou art not beast or earth if maâ— Thy body guides the soul thy eye the mind Thy flesh looks where it tends not wher't began Oh shall the Heaven-born soul forget his kind Shall heavenly minds mind earth while earthy eyes Eye Heaven soar up my soul transâ—end the skies Else while thy body lives thy spirit dies Books Printed for and Sold by Henry Mortlock at the sign of the White Hart in Westminster-Hall A Rational account of the grounds of Protestant Religion being a vindication of the Lord Arch-Bishop of Canterburys Relation of a conference c. from the pretended answer of T. C. Origines Sacrae or a Rational account of the grounds of Christian Faith as to the Truth and Divine Authority of the Scriptures and the Matters therein contained 4 0. Irenicum A weapon salve for the Churches wounds or the Divine right of Forms of Church government Examin'd and discussed 4 0. Six Sermâ—ns with a Discourse Annexed concerning the true Reason of the sufferings of Christ wherein Crellius his answer to Grotius is considered 8 0. large A Sermon preached before the King Ian. 30. all these by Edward Stilliâ—g fleet D. D. Knowledg and Practice or a plain discourse of the chief things necessary to be â—nown believed and practised in order to sâ—lvation by S. Câ—adoâ—k 4 0. The being and well being of a Christian in 3. Treatises The first setting forth the properties of the Righteous The 2. the Excellency of grace The 3. the nature and sweetness of fellowship with Christ by Edward Reyner late Minister at Lincoln published by his Son Iohn Reyner 8 0. The Triumph of Rome over Despised Protesâ—ants by Phil. Hall 8 0. The Morall Philosophy of the Sâ—oicks Translated out of French by Charles Cotton Esq. 8 0. A Word in Season or 3. great Duties of Christians in the worst of times viz. Abiding in Christ thirsting after his Ordinances and submission to his providences by I. C. D. D. To which is added by way of Appendix the Advice of some Ministers to their people for the Reviving of the power and practice of Godliness in their families 8 0. Propugnaculum Pietatis The Saints Ebenezer and Pillar of hope in God when they have none left in the creature or the Godly mans crutch or staff in times of sâ—dning disappointments sinking discouragements shaking desolations by F. E. 8 0. The voice of one crying in a wilderness or the whole business of a Christian both Antecedaneous to Concommitant of and Consequent upon a sore and heavy Visitation represented in several Sermons by S. S. a Servant of God in the Gospel of his Son 12 0. Immanuel or a Discovery of true Religion as it imports a living principle in the minds of men grounded upon Christs discourse with the Samaritaness John 4.14 being the Latter clause of the voice crying in a Wilderness or a Continuation of the Angelical Life by the same Author 12 0. Common Prayers in Welch fol. FINIS
II. The Portion or good of man lies not in 〈◊〉 fruition of any or all creatures THe learâ—ed Heathen and wise Philoâ—â—â—phers wonderfully toyl'd tired aâ—â— tormented their sharp Wits in cleaving 〈◊〉 that knotted Question concerning that End or Good of man in which his perfection or happiness consisted Neither should I less vex my self or you if I should but reckon up their numberless gross errours and jangling differences concerning that matter All their search was but as that of the Sodomites groping for the door in a night of blindness For as the Apostle what man knows the things of man save the spirit of man which dwells in him Much more the things of God knoweth no man but the Spirit of God or they to whom that Spirit revealeth them 1 Cor. 2.11 we can easily discern the works of men their end or intention in those works we cannot know till they some way declare it How then should any creature find out the End of that great Creatour in his special work Man if himself by his own Spirit in his word had not clearly revealed it For else who hath known the mind of the Lord or who hath been his Counseller Rom. 11.34 Therefore our gracious Lord hath plainly discovered unto us what is that End for which he made us and consequently what is our Good and Happiness And because he well knew how easily our dimm eyes are deluded with colourable shews and painted shadows hence he fully displayes unto us as well negatively what is not and yet we think is our blessedness as also positively what is though few believe it the true happiness of man First therefore in general he teacheth uâ— that the Creature is no part of our Portionâ— we are not noâ— can be blessed by enjoying earth no nor Heaven nor Heaven with earthâ— nor any created thing or all things in oâ— betwixt both we may have all these anâ— be miserable want them all and be blessedâ— This truth the Holy Ghost strongly proves aâ— frequently elsewhere so specially in thaâ— book of Ecclesiastes which that infinite Wisâ—dom by his wisest Secretary caused purposelâ— to be written of this Subject where first hâ— evidently and frequently teacheth us thaâ— all is vanity vanity of vanities and vexatioâ— of spirit Eccles. 1.2 and 12.8 and 2 11â— True it is that no creature is simply vain buâ— very good Gen. 1.31 conducing as well tâ— the general end Gods glory as to their paâ—â—ticular ends for which they were made aâ— the Sun to rule the day the Moon the nighâ— Gen. 1 16 c. But that which to some end and work is very good and useful is to anoâ—ther vain and frustrate The earth apt tâ—â— yield food altogether vain to give lightâ— Our All-wise Creatour assigned to every creaâ—ture his proper work and end but made noâ— any one nor all to bless but to serve manâ— Hence is it that as to their own ends they arâ— very profitable so for this namely to constitute mans blessedness they are wholely useless and uneffectual and therefore in that respect sheer vanity And when a man will wring and wrest the creatures to a wrong end and thinks to make up his blessedness in them it is but as wringing his nose which brings forth blood Prov. 30.33 they do but grieve his Spirit and fill it with vexation and anguish Thus while Solomon was rifling the creatures riches pleasures c. to find out the good of man he solemnly protesteth to all the World that in all his search he found nothing but vanity and vexation of spirit Eccl. 2.3 11. In which respect so vain are the creatures that he who enjoyes them at the full may not only be weary of them but even hate his life for the vanity and vexation he finds in them Eccles. 2.17 How then should that in the fulness of it make our life blessed which by emptiness and torment makes it bitter and loathsome which when we have in all abundance and superfluity yet our selves may be altogether vanity Psal. 39.5 and lighter than vanity Psal. 62.9 2. Secondly there is something in man which â—avours of Infiniteness something which cannot be satisfied or rest in any thing which is finite The eye is not satisfied with seeing nor the ear with hearing Eccles. 1.8 Cast into the heart of man Silver as dust heap up Gold into mountains yet He that loveth Silver is not satisfied with Silver nor he that loveth abundance with increase Eccl. 5.10 Advance an ambitious man to great honours set him in the Throne load his head with many Diadems fill both hands with Scepters let him drink down all the Kingdoms of the Earth he will still be as thirsty as that Macedonian Monarch Now every Nature longs for things of like nature with it self hence this Infiniteness in man cannot rest till it have sound out somewhat which suits with it self some infinite Good which may satiate the longing spirit But neither any one nor all Creatures can exhibit an infinite good even the most excellent and all in all their excellency conjoyned have their limits and stints of goodness Hence as the Taste in diversity of dishes runs through many but stayes only upon that which fully aggrates the Pallate so the spirit of man finding defects in every creature cannot settle nor rest upon any 3. Thirdly as we call not that body healthy which is one day in good temper but many dayes sick or that Steward wealthy who having a rich office for a year at the years end is turned out into perpetual beggary so cannot we esteem him blessed who enjoying some momentany comforts yet himself with them soon perisheth in an everlasting curse and misery Happiness if it last not is the more unhappy Now all the things of the world are transitory and perish with the using but the soul of man is an immortal substance And this spirit not only survives but re-assumes the body so that after the moment of this present life is vanished another ensues without end or change The spirit of a beast indeed goes downward but the spirit of a man upward Eccl. 3.21 It returns to God that gave it Eccl. 12.7 These things therefore which cannot hold way with us but leave us in the midst nay indeed in the first step of our journey how can they be our inheritance or make us blessed 4. Fourthly it is not possible a man should be happy in enjoying those things which the more he enjoyes the less he esteems for as excellently that most learned Father He cannot be called blessed who hath not what he loves whatsoever it be or he who hath what he loves if it be evil which he hath or who loves not what he hath be it never so good August De morib eccl l. 1. c. 2. And who is so ignorant but knoweth that thus it is with the heart of man and all creatures Before we enjoy them how dearly how highly do we prize them what
and greedily catches all opportunities of conferring with his beloved and winning her heart And doth not he rise up early to draw and bring home our souls Ier. 25.4 32 33. A Lover breaks his sleeps to wait at the door of his Love and Is not his head filled with the dew and his locks wet with the drops of the night Cant. 5.2 A Lover will not break off for every denyal nor will be discouraged with many reâ—usals and doth not our Lord wait to be gracious unto us Isa. 30.18 even after we have wearied him with our unkindness Isa. 43.24 Some Lovers have ventured He given his life for his beloved Ioh. 15.13 Seeing therefore such a Lover so lovely thus wooes such wretches so loathsome let us thus answer his suit I. Me Lord can'st thou mispend One word misplace one look on me Call'st me thy Love thy Friend Can this poor soul the object be Of these love-glances those life-kindling eyes What I the Centre of thy arms embraces Of all thy labour I the prize Love never mocks Truth never lies Oh how I quake Hope fear â—ear hope displaces I would but cannot hope such wondrous love amazesâ— II. See I am black as night See I am darkness dark as hell Lord thou more fair than light Heav'ns Sun thy Shadow can Sunns dwell With Shades 'twixt light and darkness what commerce True thou art darkness I thy Light my ray Thy mists and hellish foggs shâ—ll pierce Witâ— me black soul with me converse I make the â—oul December flowry May Turn thou thy night to me I 'le turn thy night to day III. See Lord see I am dead Tomb'd in my self my selâ— my grave A drudge so born so bred My self even to my selâ— a slave Thou Freedome Life can Life and Liberty Love bondage death Thy Freedom I I tyed To loose thy bonds be bound to me My Yoke shall â—asâ— my bonds shall â—ree Dead soul thy Spring of life my dying side There dye with me to live to live in thee I dyed If then the hopes of such a match are so fair CAP. XIV What are the means to bring Christ and our Souls together AS it is in the earthly so also in this heavenly Contract The Man is the Suiter the Woman is Wooed In him is required to ask and seek in her only to accept and consent Christ loves first then we 1 Ioh. 4.19 He in love proffers himself to us and we when he hath wonn us embrace his offer with love and willingly receive him His hand whereby he giveâ— himself is his Word the Gospel written his Love-letters Preached his wooing our hand whereby we receive him is only our faith by which the Vnderstanding assents and the Will consents so the only condition â—nd demand of God for consummation of the â—ontract is Faith First therefore That Father of lights by the light of his word discovers to us thâ— person of the Lord Iesus in his nature God and Man 2. In his Offices King Priest and Prophet 3. In his Relation to usâ— Husband Head Saviour 4. In his love and actions of love Incarnation Humiliation Exaltation This light he so effectually brings home to us by the work of his Spirit that whereas heretofore we saw no beauty in him that we should desire him Isa. 53.2 now we see no beauty but in him we behold his glory as the glory of the only begotten Son of God Joh. 1.14 And so strong an impression doth it work that the Understanding convinced by Gods Spirit receives the testimonies subscribeth and seals to this truth of God Joh. 3.33 and then plainly sees confesses and with joy so judges that all things are dung and loss in comparison of the excellent knowledge of Christ Iesus his Lord Phil. 3.8 And this is the first act of faith wrought in the Understanding whereby the Apprehensive faculty conceiveth this truth and the Iudicial signs it The second is in the Concupiscible faculty â—or the same word by the same work of Gods Spirit which perswaded the Judgement â—o assent draws on the Will to consent and â—s it giveth power to the one to conceive 〈◊〉 to the other to receive Christ aright To â—his end the Word cleerly demonstrateth as â—ell the misery of man without him as the â—appiness with him and both infinite as â—oh 3.36 1 Ioh. 5.12 It sets out him in relation to us as the Vine us in relation to him as the Branches Ioh. 15.1 c. grafted in him we are cleansed fruitful ver 3 4. but without him we can do we can have nothing neither sap nor fruit but are withered and burned Joh. 15.5 6. In him and his house we flourish grow fat and the more we grow in age the more we grow in fruitâ—ulness Psal. 92.13 14. but out of him as the branches of a Vine altogether useless cast into the fire for fuel the fire devours both the ends of it and the midst of it is burnt Ezek. 15.4 Vine-branches of all other are in the Vine most useful and noble out of the Vine most base and useless It propounds him to us as an Husbandâ— us to him as a Spouse Woman was madâ— for man and without him is unfruitful anâ— useless him to us as an Head us to him aâ— his limbs and body In him we live move anâ— have our being Act. 17.28 without him wâ— are senseless dead nothing And whereas the heart is easily drawâ— with that triple cord of profit pleasureâ— preferment it evidently discovers to uâ— 1. Our gain and great advantage by him iâ— life and death Phil. 1.21 all other thingâ— loss Phil. 3.8 2. The infinite delight anâ— sweetness in his shadow Cant. 2.3 the fuâ—â— carouses out of the Rivers of his pleasures Psal. 36.8 the woe Hos. 9.12 and torments of his absence Rev. 14.10 so that our spirits refuse all comfort and are utterly overwhelmed Psal. 77.3 3. The height of honour and advancement in him Ioh. 12.26 Honos est in Honorante Honour is in the giver not receiver The more excellent the person is who gives honour the more excellent is the honour received from his hands What comparison then between the honour which comes â—rom man and the honour which comes from God only we are never truly honourable but when we are precious in his sight Isa. 43.4 In him we are Kings Rev. 1.6 and this kingdom heavenly 2 Tim. 4.18 and everlasting 2 Pet. 1.11 that cannot be moved Heb. 12.28 out of him we are Children of the Devil Joh. 8.44 and so devils Joh. 6.70 who being thrown out of Heaven and unworthy to be seated in any the very lowest place formerly designed for the Creature have a new and peculiar place prepared for them beneath all other the Deep Luk. 8.31 and bottomless pit Rev. 20.1 where they are bound up in everlasting chains of darkness Jude 6. And yet further the Word shews us the easie conditions which in this Contract God demands of us subjection
obedience and service to our heavenly Spouse And leâ—t our dimm eyes which are easily taken up with the empty shew and vain name of liberty might be frighted as with Bug-bears when they look upon a yoke he hath laid open the nature and manner of this service concerning which I shall say more in the next so that the spirit of man sees in it the glorious liberty of the sons of God Rom. 8.11 and no liberty but in this bond no rest joy or comfort but in this sweet service Most true it is that no man can come unto Christ unless the Father draw him and as true that every man who hath learned of the Father cometh unto Christ Joh. 6.44 45. The cords therefore by which the Father draws us unto his Son are those lessons whereby he teacheth us 1. In God his love which passeth knowledge Ephes. 3.19 the love of the Father giving us his Son that we might not perish but have everlasting life in him Ioh. 3.16 and the love oâ— the Son giving his life for us Ioh. 15.13 when enemies Rom. 5.10 2. In us ouâ— extream necessity of him being of all Creatures the most miserable without him and infinitely blessed with him These are those cords of a man for the will of man cannot be drawn by violence of compulsion the bands of love Hos. 11.4 Thus our heavenly Spouse wooes us thus he speaks comfortably unto our hearts Hos. 2.14 and allures us Then the Will cheerfully consents calls him Ishi my husband not Baali Lord Thus our Saviour betroths us to himself for ever betroths us in righteousness in judgement in loving kindness and we know the Lord Hos. 2.16 19 20. This is that root of faith Col. 2.7 which springing from the incorruptible seed of Gods Word Rom. 10.17 sends up the stalk of love and working by love Gal. 5.6 brings forth the ear fruitful in every good work increasing in some thirty in some sixty in some an hundred fold Matth. 13.23 This is that hand of faith whereby when the Lord Iesus is offered unto us we receive him Joh. 1.12 1. In the understanding by conceiving aright of him learning Christ as he is taught us Ephes. 4.20 21. 2. In the will by embracing him Heb. 11.13 This is that grace of the Spirit by which when we are questioned in the Church after those wooings of Christ in his word Wilt thou have the Lord Iesus Christ to thy wedded Husband wilt thou love honour obey serve him and keep thee only unto him the soul answers I will and so gives it self to Christ and by the seal of baptism becomes the sealed fountain of the Lord Iesus See Cant. 4.12 with Prov. 5.18 and is tyed unto him in an indissoluble knot of those everlasting espousals so that neither death nor life nor Principalities nor Powers nor things present nor things to come shall be able to separate from the love Rom. 8.38 39. from the boord and bed of the Lord Iesus And is this all which is required in such a match doth he ask neither portion nor beauty nor honour nay gives all these nothing but our hearts filthy hearts that he may cleanse them dead hearts that he may quicken them beggarly and empty hearts that he may enrich store and fill them with the fulness of God Oh then shut not the door against such a Suiter Open your heart for him give it to him where can you so well bestow it how graciously will he receive it how lovingly will he cherish it how sweetly will he embrace it and oh how infinitely happy and blessed will you be in his sweet embraces But is there nothing else demanded but the heart and will in this spiritual match and union with Christ Nothing more to make the match but after the marriage those conjugal duties are required which will soon make us feel and confess how happy we are in such an espousal Hearken then willingly to his suit and thus in your hearts cheerfully answer him Behold behold me view search every part Let beauty wooe thy eyes thy eyes thy heart Thou dost Lord what thou speak'st I somewhat see That I see nothing nor my self nor thee ' Noint thee what seest thou now What tongue can tell In thee ten thousand heav'ns in me an hell How lik'st thy self poor soul how lik'st thou me Lord I am dung and all things dung to thee I made thee first and come now new to make thee Iâ— then thou lik'st stretch â—orth thy hand and take me Take thee Lord thou more rich than heav'n can make theeâ— I poor tak'st thou no portion but to take thee Lord I am naked foul thou can'st but loath me thee Ask'st thou no beauty but to cleanse and cloath me Oh I am base my self my self disdain Wilt thou no honour but with thee to reign Is this thy whole demand to leave mine own And take thee for my portion beauty Crown A glorious offer madness to refuse it An easie choice yet wretch I cannot chuse it Maim'd wretch I see my bliss yet till thou make it I have no will to chuse no hand to take it Let th' hand which thee which all thy glory proffers Give me an hand to take thy glorious offers Form draw mine eyes so shall I still behold theeâ— Make hold my hand so shall I take grasp hold thee CAP. XV. What are the duties of a Soul married to Christ THat humble Widow esteemed it no little grace that a man so mighty aâ— Boaz should take any notice or shew the least favour to her so poor a stranger Ruthâ— 2.10 13. No doubt but looking upon her self in her Widow-hood and desolate condition in a low ebb of poverty and on her Nation branded by God and shut out of his Congregation Deut. 23.3 she could see nothing in her self worthy of his eyes and acceptance Yet had she many commendable endowments such as might preferr her to a very honourable espousal Her wifely kindness to her former Husband Rutâ— 1.8 her obedient fast love to a Mother-in-law her strength of youth and no question beauty but above all virtue and holiness known and famed All these meeting in one might make up a worthy portion when the Judgement held a right ballance and weighed things not as they seemâ— but are How then should we humble our abject souls before our heavenly Spouse She was a Widow we as our Proverb is Grass-widows neither Wives nor Maids we had prostituted our selves to sin and lust and had played the harlots with many lovers Jer. 3.1 2. She was poor we miserable and wretched poor blind and naked Rev. 3.17 She a stranger we Aliens from the common-wealth of Israel without God without hope Ephes. 2.12 a corrupt and corrupting seed Isa. 1.4 She had many excellent endowments we had none No good in our flesh Rom. 7.18 She a kind wife we not only unkind but treacherous Ier. 3.20 She obediently loving to a Mother in law we hatefully
and thou the Prince of peace The world is Israâ—ls type who blinded see Freedom in bonds and bonds in libertie Thee they proclaym an hard man hard to pleaseâ— Thy easy easing Yoke lades with disease But murthering Satan lust the soul oppressing The cheating world by pleasing most distressing These are their gentle Lords their cursed Yokes â—heiâ— blessingâ— III. Poor souls have you no eyes your eyes no light These old eyes nothing seeâ— see nothing true Get Perspectives oh help your feeble â—ight Blind eyes make night as day and day as night Turn to the light and your old eyes renew Shake off hells spectacles and better vieu Your Lords and service had you light and eyes How could you hate the truth and love these lies Despise what you admire admire what you despise IV. Their Kings are servants but his servants Kings Their rest an Iron Yoke his Yoke your rest His wounds are salves their salves are wounding stings His death brings life their liâ—e death surely brings Their â—east a pining â—ast his â—ast a feast His servants blest when curst theirs curst when bleâ—â— Poor souls be wise but if ye fools disdein To serve this Lord in rest serve those in payn Serve them in Hell who scorn with him in Heaven to reign CAP. XVI What kind of service it is which his Spouse gives unto Christ. THe hand is the bodies Steward and Faith the souls hand Both have a double office either to take in or give out to receive or distribute what God offers faith takes and gives what he demands There is a bargain driven betwixt God and man when God himself and his Kingdom is assured upon man and man and all his is passed and made over to God by way of exchange or sale Our Lord hath not only laid down a price for us even himself Tit. 3.14 and bought us as we say out and out 1 Cor. 6.20 but hath also set a price upon himself and we must come up to his full price or never have him We must buy that milk hony and feast of fat things the sure mercies of David Isa. 55.1 c. That gold tried by the fire whereby we are made rich that white raiment that eyâ— salve the riches of the Gentils the robe of righteousness the light of the world the Lord Iesus must be bought Rom. 3.18 We must buy the truth Prov. 23.23 The treasure in the field is bought and that Merchant sells all that he hath to buy the goodly pearl Matth. 13.44 46. Hence there is a mutual vouching The Lord openly voucheth us for his people and we vouch him for our Lord Deut. 26.17 18. And to make the bargain sure and infallible large and precious Earnest is given even that blessed and Holy Spirit 2 Cor. 1.22 Eph. 1.14 which binds both seller and buyer to stand to the bargain But what is the price at which God rates himself to us 1. He challengeth the soul. All souls are his Ezek. 18.4 he must have the heart Prov. 23.26 all the soul all the heart all the might Deut. 6.5 The whole body must be presented to him as a living sacrifice Rom. 12.1 He hath payd for all and so now we are no more our own 1 Cor. 6.19 20. If he call for health wealth life all must be given him Luk. 14.26 else we as that Ruler Mar. 10 goe away empty sad and hopeless But this seems to imply a contradiction for to sell for a price and to give freely are contraries Now Christ is given us Ioh. 3.16 eternal life is the gift of grace Rom. 6.23 Salvation is by gift and grace Eph. 2.8 We are freely loved Hos. 14.4 freely justified Rom. 3.23 Certain is it and cannot be denied that never any thing was more freely or bountifully given We were poor Rev. 3.17 able to give nothing unable to pay due debts and our debts infinite Math. 18.24 25. The Lord Iesus our Surety hath purchased this whole possession for us and us for God but he also most freely given us and all things with him Rom. 8.32 Nay even that which hereafter God demands of us of which only here we speak our trust in him love to him fear of him working for him all these his most free gifts He works all in us and for us Isa. 26.12 Will and deed Phil. 2.13 That therefore which we give him is his own and we cannot but confess with that holy Prophet All things come of thee and of thine own have we given thee 1 Chro. 29.14 Indeed he commands us to buy yet asks he neither mony nor mony-worth Isa. 55.1 Our righteousness bringeth him neither profit nor pleasure Iob 22.2 3. and 35.7 No good we can do reacheth to him Psal. 16.2 when we give our selves what give we but vanitie Psal. 39.5 and nothing 2 Cor. 12.11 The truth is God receives no benefit from us neither are they if we speak properly gifts to him from us but rather from him to us not only because we first receive what after we give but specially because it is a great grace and next to himself the greatest gift he can bestow on us that he will receive us or any thing from us It is our infinite blessedness and his infinite goodness that he is ours and how much less is it certainly next to that that we are his Cant. 2.16 He calls for our bodies and spirits and are they out filthy polluted abominable how unworthy of him But he calls for them to wash and cleanse them from all filthiness Ezek. 36.26 they are dead in sins he would have them to quicken them to put his Spirit into them Ezek. 36.27 they are old corrupt in lusts Eph. 4.22 he would have them to renew them Ezek. 36.26 where can they be safe but under his wings and how secure under his protection How miserable and wretched when banished from his sight but in his house how infinitely blessed Psal. 65.4 How empty in his absence but in his presence is fulness of joy and everlasting pleasures Psal. 16.11 And yet God calls it buying as well because he is pleased not only to demand it but accept it as our reasonable service and testimonie of our thankfulness As great persons lease out to some special servant or favorite a fair land for the annual payment of a pepper-corn so deals our most gracious God with us gives us Heaven and Earth and himself the Lord of both because we have found favour in his eyes and desires no other rent but our poor selves and service whose only riches it is to be his inheritance and servants Thus the same hand of faith receives from our Lord himself and his grace and gives to him our selves and service takes from him what he graciously offers and works for him by love what he justly commands Now our work and service to our Lord is by himself sometime contracted into one head or body sometime parted into three members That which in one word comprizes
the longest wing too sluggish to clip away to it But oh this disgrace scorn contempt We know not how to bear that No do wâ— not see the Lord Iesus despised rejected Isa. 53.3 Oh the base works scoffs derisions which the Lord of glory suffered only for us to bring us to glory It were a prodigious pride to desire that we might bâ— glorified by Christs sufferings but never suffer for his glory Nor let the contrary practice of men wise in their way and learned divert you Yoâ— know your calling Not many wise not many learned c. 1 Cor. 1.26 A wiser than the wisest the Eternal wisdom of God calls us to zeal Be zealous Rev. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be zealous for things spiritual 1 Cor. 14.1 He that looks to the buâ—ning love of Christ toward his soul flaming out even unspeakable sufferings and thinks his love to Christ and his glory too hot and fiery proclaims to all the world his gross hypocrisie or rather palpable Atheism Let that sentence ever sound in your ears He that is ashamed of me and of my words in this adulterous generation of him shall the Son of man be ashamed when he comes in the glory of his Father with his holy Angels Mar. 8.38 But that blasphemy whereby sin and Satan would perswade us that holiness is the very damp and death of all mirth the barr that stopps our way to profit or honour is a notorious slander of that Father of lies a loud ly that of all the rest deserves the whetstone When our Father commands us to be holy as he is holy doth he interdict us pleasure riches honour Is there any so holy as our God and doth his holiness extinguish his joyes and the pleasures at his right hand Doth his holiness impoverish him dispossesse him of Heaven and Earth doth holiness dethrone him or embase his glory nay is it not his glory Exo. 15.11 where did he forbid us pleasure profit honour Indeed if the drudgery to sin and Satan be honour such honour he hath interdicted if bartering Heaven for Earth our Angel-like souls for dust if this be profit such profit hath he forbidden If the hoggish wallowing in the mire of sinful filth the dog-like licking up of an hellish vomit the lying of our living souls rotting and stinking in a grave of lust if this be pleasure such pleasure Hell affordeth he denieth No no our gracious God hath not only permitted us to use all creatures for our good and comfort but hath straitly commanded us to set our hearts upon and to covet and that most earnestly the best gifts 1 Cor. 12.31 He hath purchased the rich portion of grace and inheritance of glory for us He hath stored up for us durable riches Pro. 8.18 and exhorts us to provide and fill everlasting baggs with never failing treasures Luk. 12.33 He hath conâ—erred upon us most glorious honour to be heirs of his Kingdom and gives us command to unbridle our ambition and with the most vast desires of our heartâ— to seek this glory and promises to fill us Psal. 81.10 Matth. 6.33 Rom. 2.7 Thaâ— fountain of life pours out rivers of pleasure and commands us to drink abundantly Psal. 36.8 9. Cant. 5.1 Beside other numberless objects of joy he hath given us himself the greatest the only the infinite good and commands us again and again to rejoice in him Phil. 4.4 Let us therefore fire our hearts with earnest longuings after this divine nature follow hard toward it and never faint in the pursuit Be not ashamed of Christ and of his truth in this hypocritical age which profess Christ and serve the world give to him the Title of Lord but heart and hand to every lust Think no age unripe to be Gods Child no estate too great to be Gods Heir The service of Princes how much more of God are great preferments Beware of that hellish proverb A young Saint an old Divel Those young Saints Ioseph Samuel Daniel Ieremie Iohn Baptist c. how glorious were they once in the militant Church and now and ever in the triumphant Seek for earthly literature and knowledg studie and labour for it but thirst for holiness longue for it strive sweat for it Let it be all your ambition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5.9 to please God and to be accepted with him And thus commune with your own hearts I. Is this the Yoke which fools abhor to be Great Lord made like to thee Is this a burthen Cannot flesh indure To be as thou art pure Is this so scorn'd so loathsome a condition Poor swinish soul canst thou desire To be an Hog daub'd cas'd in mire Is this the height of thy deep â—alâ— ambition II. This all the service which thou dost dâ—sire To wash me â—rom my mirâ— This all the burthen which thou laist upon me To set thy beautie on me That beautie which those glorious Spirits viewing Are rapt in heavenly ecstasies Drink healths and making drunk their eyes Sing drencht in amorous joyes thy praise renewing III. How beauteous is thy house thy spangled Court Yet to thy beautie durt How glorious is the Sun the spring of light Yet to thy glory night How bright thy Angels in their spritely â—eature Yet to thy brightness smoke to fire How then should we poor souls admire Thy beautie glory brightness in thy creature IV. Oh what am I my Lord without thy likeness But a dull dying sickness Stript of thy Image and that God-like â—eature I less than any creature The meanest sensless liveless overgits me And goes beyond me stones last longer Flowers are saireâ— trees are stronger The beasts out-sense the Divels self outwits me V. Let Swine then serve their muddy lusts and ly Mir'd in their stinking sâ—ie Doggs serve the ravening world devour be sick Spew and their vomit lick But oh let me renew my first condition Conâ—orm'd unto thy glorious beautie Serve thee in every holy dutie This my whole honour this my sole ambition Holiness is the body of our service CAP. XVII What then are the branches HOliness spreads it self into three mayâ— branches Sâ—brietie Righteousness and â—odliness Tit. 2.12 Sobrietie or Temperance may be thus described It is that fruit of the Spirit whereby we are enabled to moderate our selves our affections and actions in the use of the creature 1. It is wrought in us by the holy Ghost and is his fruit Gal. 5.22 23. It is taâ—ght us by the word of grace the Gospel Tit. 2.11 12. And thus it differs from that moral virtue with which we may observe many heathens fairly to glister Have ye never seen dishes of fruit stand out upon some shops composed oâ— wax and curiously painted How much more fair and lovely do they seem to the eye than the same natural fruit which you pluck from the tree But if you weigh them in your hand or much more if you taâ—â— them what a palpable difference do ye find between
these a lie How can it be The reason because nothing more deceives Greatness makes great promises but performs nothing Let the Apostle expound it If any man seen to be some thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being indeed nothing he deceives himself Gal. 6.3 He is a lie to his own soul hence that great Apostle confesses that himself is nothing 2 Cor. 12.11 And as man himself so all that belongs to him is meer vanitie made for him and suited to him For when man had transformed himself into vanitie the Lord fitts the creatures to him which were made for him and subjects them unto vanitie Rom. 8.20 His life vain Eccl. 6.12 His age nothing Psal. 39.5 His beautie vanitie Prov. 31.30 His riches Prov. 23.6 His mirth Eccl. 2.2 All his works all his delights meer vanitie Eccl. 2.11 Object But men do not think so Answ. So much the more are they so For while they think better of themselves than they are they do but deceive themselves and are a lie 2. Though in their words they deny it yet in their works they loudly speak it and evidently discover that they do thus think For we will sell nothing under the price we value it but men sell themselves for vanitie for very nothing They sell themselves foâ— trash they lay out their mony for that which is not bread and their labour for that which satisfies not Isa. 55.2 Object But yet they are men and therefore something Answ. We speak not of man in natural respects as he consists of soul and body or in Civil as he is a Father Goâ—ernour c. but in spiritual in which regard he rather seems than is man rather a worm Psal. 22.6 as other Brutes flesh also Gen. 6.3 and that flesh but grass Isa. 40.6 the very spirit fleshly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iude 9. animals not having a spirit when in Ierusalem there was none that sought the truth there was no man among them Ier. 5.1 Observe how evidently and fully Gods Spirit concludes this argument I beheld and â—here was no man even among them no Counsellor that when I asked could answer a word They are all vanitie and their works nothing â—sa 41.28 29. He is dead and therefore not â—ruly but falsly and in appearance called â— man Man if we look upon him in his Creatiâ—n is a creature not only composed of soul and body which both are but the matter of which he is framed but made after Gods imâ—ge which is his form and differs him from other creatures Now as it ceaseth to be an â—ouse when the materials stone timâ—er c. are all safe but the form destroyâ—d so though body and soul in the matter â—f them remain intire yet when that speciâ—â—cal difference and form of man Gods image 〈◊〉 defaced he ceases to be what first he was now not man but the ruines and carkass of man In a word look as it is with childrens Babies they have a gorgeous appearance in their eyes but all is copper cast clouts torn raggs and a painted rotten stick so is it with us Our bodies and souls have some raggs and old clouts of our creation and drest with beautie learning c. are no small babes in a simple mans eye but all this shew is nothing what it shews but a very mock-man a meer vanitie and sheer nothing 2. Secondly seeing man is not only dead but dead in sin as a dead man shut up and closed in a loathsome grave we are plainly taught by God that man is not only nothing but a miserable abominable nothing He is miserable wretched poor blind and naked Rev. 3.17 supposing himself full but only swell'd with wind and indeed wholly empty conceiting himself well adorned and set out with goodly endowments but shameful in nakedness dreaming of an Eagle sight and sharpness of wit but not a blink of an eye in him a meer flash and in and with all these wants when he is most bladder'd up with a dream of happiness extremely miserable and wretched In all his pomp anâ— glory he is but as his own dung Iob 20.6 7. stinking Psal. 14.3 not the baseness buâ— excellence not of heathens but of Iacob not despised only but abhorred Amos 6.8 And lest we might think it an hyperbolical speech the Lord takes a solemn oath and swears by himself that he abhors the excellencie of Iacob Hence is it that God culls out the most loathsome creatures to be as parallels to us that in them as in a glass we might see our filth and abhor our selves we are resembled to hoggs doggs serpents to dead carkasses to sâ—pulchres full of rotten carkasses Matth. 23.27 so abominable that we infect all the creatures with which we deal all the actions that proceed from us The creature is not only subject to vanitie but to a curse for our sakes Gen. 3.17 our very blessings cursed Mal. 2.2 not our want but store not our barreness but fruit accursed Deut. 28. vers 17 18. Our days not only few but evil Gen. 47.9 our very life not only grievous but hateful Eccl. 2.17 nay our prayers our service abomination Prov. 15.8 28.9 Object If the estate of men were so loathsome it is strange that they should not see nor feel it Answ. They who have sense know and acknowledg it They loath themselves Ezech. 20.43 they abhor themselves Job 42.6 they lament themselves Rom. 7.24 But such as are blind and sensless how should they discern it And this the depth of their miserie which makes it incurable yet some glimps they have of this truth for in that they sell themselves to work wickedness and abomination 1 King 21.25 Rom. 7.14 sell themselves for oaths so vain a filthiness for drunkenness so filthy vanitie they openly testifie at what rate they prize themselves This our dead vain loathsome condition will more cleerly be manifested unto us if 1. We consider our contrarietie to God who is both the supreme Being the most pure Essence and the only Life So adverse is the corrupt nature of man to God that he hates him all that belongs to him all that he loves and all that love him Hence called enemies Rom. 5.10 haters of God Rom. 1.30 they hate his wisdom and counsel Prov. 1.29 his power Rev. 16.9 his truth Isa. 30.11 his word Jer. 6.10 his light Joh. 3.19 And as the holiness of God is his pureness glory beautie excellencie which passeth through all and to us is above all his Attributes so above all they hate this his holiness wheresoever they see any stamp or print of it His holy word his holy days his holy children As the Panther so hates man that wheresoever he sees his picture he flies upon it and with his teeth and nayls rents and tears it so these wild creatures wheresoever they see any spark of Gods image shine in man tear and devour Psal. 7.2 35.15 That Eternal wisdom Power Love Life their Saviour after they have