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
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
his Angells with a great sound of a trumpet and they shall gather together his elect from the foure windes from one end of heaven to the other The fourth question is whether every Saint hath a peculiar Angell to be his keeper and Protectour That every Saint hath a peculiar Angell to keep him is the opinion of Fathers School-men and many Protestants but although I am farre from a hasty censure yet I cannot assent unto their opinion because here in the text it 's laid down universally All. There are two Scriptures specially urged in behalfe of this opinion The one is Mat. 18. 10. Take heed that yee despise not one of these little ones for I say unto you that their Angells do alwaies behold the face of my Father which is in heaven The other is Act. 12. 15. They said unto her thou art mad but she constantly Act. 12. 15. affirmed that it was even so then said they it is his Angell To the former place I answer the meaning is that men ought Ans not to contemne poore believers seeing God hath so farre honoured them as to give them his own Angells to be their Guardians and Ministers And though they are called their Angells it followes not hence that each Saint hath a peculiar Angell appropriated to himselfe but their Angells are appointed over aâ—l Gods children and are as serviceable unto them as if every one Angell had charge over one particular Saint Individuum So that one Angell may protect many as The Angell of Psal 34. 7. the Lord encampeth round about them that feare him and delivereth them One Angell may protect many and many Angells may protect one The meaning of this Scripture Calvin makes to be this That they are not to be contemned whose Angells are neere and ready Non impunè contemni eos quorum Angeli propinqui sunt familiares ut vindictam exigant Calv. to take revenge The Angells will take revenge upon those who afflict the children of God But there is more matter of doubt from Act. 12. 15. Then said Quest they it is his Angell For answâ—r 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred a Messenger Ans and so some rather render it It 's his Messenger 2. It 's spoken according to a vulgar opinion There is an antient opinion that there is a good and a bad Genius Empedocles the Philosopher taught that every man had two Angells one good another bad And Grecians used to say that every man hath his own Angell to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all his life And Plutarch records when Brutus was â—laine the night before one appeared unto him and said I am thine evill Angell oh Brutus But among the Jewes themselves there were frequent apparitions of dead persons and phantasmes which questionlesse were diabolicall and they were thought by the vulgar sort to be the spirits of the persons whom they represented and they had a conjecture that there was some good or some bad according to the diversitie of the persons and their forepassed life Now it should seem that these people amazed as it were at an unlooked for chance followed the popular opinion and would thereby inferre that Peters death was inevitable seeing his spirit did already begin to appeare 3. This may be understood It is his Angell that is some Angell that God had sent for his deliverance which was fully effected For the Angell of the Lord took away Peters chayne and delivered Acts. 12. 17. him out of Prison The fifth question is what is the knowledge of Angells Q. 5. What is the knowledg of Angells 1. We must premise that they are not omniscient Of that day and houre knoweth no man no not the Angells of Heaven but my Father Mat. 24. 14. only They increase in knowledge saith the Apostle Paul Mat. 13. 32. Eph. 3. 10. To the intent that now unto the Principalities and Powers in heavenly places might be knowne by the Church the manifold wisdome of God And likewise the Apostle Peter concurres Vnto whom it was 1 Pet. 1. 12. revealed that not unto themselves but unto us they did Minister the things which are now reported unto you by them that have preached the Gospell unto you with the holy Ghost sent down from heaven which things the Angells desire to look into 2. The knowledge Angells have is by intuition and not discourse as men have 3. Their wisdome and knowledge is excellent So said the woman of Tekoah My Lord is wise according to the wisdome of an Angell 2 Sam. 14. 20. of God to know all things that are in earth 4. They are Creatures of great experience Even bad Angells have great knowledge They have had long experience and have made many observations of the Actions of men 5. God oftimes communicates unto good Angells the affaires of men I cannot neither will I say that the Angells know mens thoughts for That 's Gods sole Prerogative Neither can I say that the Angells know all our actions But they know very much because God communicates them unto them and they rejoyce in Luk. 15. 7 10 the conversion of a sinner and bad Angells know much of a mans waies The Devill observes and takes notice of our failings and though he knows not our thoughts yet he 'l guesse neer the matter and by circumstances and carriages put together he will easily find out which is the bosome and constitution sinne and so forme his temptation accordingly Q. 6. Whether Christ died for Angells Ans 1. Heb. 2. 16. The sixt and last question is whether Christ died for Angells I answer Negatively For first he took not upon him their Nature Verily he took not upon him the Nature of Angells but the seed of Abraham 2. God left the Apostate Angells without recovery What their sinne was whether pride or any other sinne though most are of opinion that pride was the chiefest sinne of them we will not curiously inquire But that they were Apostates from God and so became eternally miserable is evident from Scripture And Jude 6. the Angells which kept not their first estate but left their own habitation he hath reserved in everlasting chaines under darknesse unto the judgment of the great day They it seems fell from their primitive condition once and irrecoverably 3. We affirme that Christs death is of great benefit unto the elect Angells For thereby they are confirmed in their happy estate Christs death established the holy Angells in their state of blessednesse The Apostle plainly proves our Assertion That in the dispensation Eph. 1. 10. of the fulnesse of times he might gather together into one all things in Christ both which are in Heaven and which are on earth even in him Far above all Principality Power Might and Dominion vers 21. and every name that is named not only in this world but that which is to come And hath put all things
Labour for the practise of mortification and learne the divine lesson taught in the schoole of Christ to deny thy selfe Labour to bring thy selfe over to a sweet frame of resignation that thou canst willingly part with thy choicest pleasures and comforts for Jesus Christ As those in the Revelations cast down their crownes so cast down thy chiefest comforts at the feet of Christ It was an excellent speech of David 2 Sam. 15. 25 26. If I shall find favour in the eyes of the Lord he will bring me back againe and shew me both it and its habitation But if he say thus I have no delight in thee behold here am I let him doe to me as seemeth good to him so if it seeme good in the eyes of God he can wholy take thy heart off thy comforts or else give thee them in greater mercy in a more sanctified manner and so make thy comforts exceeding comfortable What canst not thou foregoe any outward pleasure any worldly delight now how wouldst thou resist unto blood undergoe the fiery tryall if Christ should call thee thereunto If thou hast runne with the footmen and they have wearied thee then how canst thou contend with horses And if in the land of peace wherein thou trusted'st they weariâ—d thee then how wilt thou doe in the swelling of Jordan Tertullian in his tract de cultu faeminarum hath this observation Timeo câ—rvicem ne margaritarum smaragdorum laqueis occupata Jer. 12. 5. Tertul. in Lib. de cultu Faeminarum lorum Spathae non det I feare saith he that neck that is used to pearles and chaines will not give it selfe to the sword Men of delicate appetites who pamper their flesh will find it a difficult taske to endure any hard-ship for Christ's name It was an inhumane practise of that Monster Nero who rejoyc'd when Rome was on fier None but beasts will enjoy their pleasures when the common-wealth is in jeopardy and religion and liberty lies at stake O then put on bowels of compassion and be alike affected one to another beare one anothers burthens Let your resolution run paralel with St Paul's who is afâ—licted and I burne not O that instead of burning in lusts you would burne in love one to another A blessed alteration Tudippus and Phocion being both condemn'd to die one of them was afraid the other recollected his spirits and in this wise comforted him Non satis est tibi Tudippe cum Phocione Mori Is it not sufficient for thee O Tudippus that thou diest with Phocion A commâ—nion with Christ's afflicted members in a suffering condition is accounted their crowne and glory Consider God hath cald us unto vertue and unto glory It 's the Gospels glory to set out unto us high and glorious things these we want and these are worthy of our search Let 's then no more seeke after lying vanities and forsake our own mercy The dehortation reacheth us home in my text Ne quaesuris seeke them not which is the Use and Application which I promis'd you the close of my paines and your patience Application Is 55. 2. Use 1. for Expostulation Let me expostulate the case with you as the prophet Isaiah doth wherefore do ye spend mony for that which is not bread and your labour for that which satisfies not There 's no created power which can be commensurate to the boundlesse desires of an immortall soule A glutton may fill his belly but he cannot fill his lusts A rich man may fill his barnes but he cannot fill his heart It 's triangular still one angle will be empty An ambitious man may have titles of honour enough to overcharge his memory but not to fill his pride The voluptuous may wallow in sensuall delights he may be a frequenter of prophane Theatricall interludes and yet the hell of his desires remaines unsatisfied why then should men be such fooles to seeke after other lovers besides Jesus Christ and to hunt after any other kingdome besides the Kingdome of God and his righteousnesse how many mens hearts are in aequilibrio pendula indifferent to which side the ballance turnes When Mâ—rdecay was rays'd many became Jewes and it was the saying of Pamachius an heathen Fac me Pontificem ero Christianus Such u Platiram devi tis Portificum follow religion as the people did our Saviour for the loaves and so make it a stalking horse for the advancing of their ambitious designes but siniâ—ter respects never prove a sure bottome for the soule to be fixt upon If the maine question of a Minister be what 's the fleece of the sheep I much scruple whither he hath the heart to feed them For a man to be wedded to his revenues and incomes and not to the discharge of his duty what 's this but to marry the portion and not the wife What a great madnesse is there in men not to trust their honours dignities and riches with God in whose hands they are in the safest custody what folly is there in men to make their servants their Masters by Idolizing an arme of flesh and subjugating themselves unto the creatures as if they preferred a slavery before a freedome The Apostle tells us Col. 3. 3. that we are dead men and is it congruous for dead men to hunt after honours and the worlds goods wee are crucified to the world And we are Crucified with Christ O labour then to answere thy Originall As he minded not high things on earth as he was wrap't up in heavenly meditations so should we have rays'd spirits and sore aloft being carried with the wings of divine contemplation It 's reported of Lysimachus that for his staying to drinke one draught of water he lost his kingdome So if we stay for these waters drawn out of the broken cisternes of the creatures we may hazard our pretious soules had we eye-salve from Christ to iliuminate us we should discerne such transcendent beauty in the waies of holinesse so that we should enter an action and zealously commence a suite against the world and never let fall the suite till we have obtain'd a sequestration between our soules and these things here below You may remember that my errand is to you not to seeke after great things I meane such as are reputed so by the great ones of the world Who ever sought them and prospered Nimrod Haman Nebuchadnezzar Herod sought them out to the utter ruine of the seekers Let the streame be turn'd seeke the Matth. 6. 33. Kingdome of God and his righteousnâ—sse and all other things shall be added as supernumerar accruments O that I could prevaile with you to seeke those things that are above It 's the glory of the Gospell to set out glorious things We have a glorious God glorious graces glorious company glorious priviledges and a glorious reward Had'st thou but a glimpse of those superlative excellencies which are treasur'd up in Christ of those glorious things which are spoken of
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
that godly longest liv'd Patriarch dyed but the year before the Flood came His name signifieth a Messenger of death His death did presage the Flood Thus Austin was taken away by death immediately before the sacking of Hippo where he lived Pareus dyed a little before the taking of Heidelbergh Luther a little before the Germane Wars And we have many Reverend Preachers the Chariots and Horse-men of Israel it were easie to give you a Catalogue of them who of late years have gone to their Graves in peace By all their Ministeries Gods Spirit hath stroven with us and waited for our amendment of life We read Histories that we may not be subjects of History Herodotus tells us of an Inscription upon Legimus historias ne ipsi fiamus historiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodo Senacheribs Statue Look upon me and learn to be righteous Peruse the sacred Annals read the History of the old World the destruction of Jerusalem the casting off the Jews to this very day read the History of the Church in all ages acquaint your selves with the History of Germany and Palatinate of later years and be not like many Travellers who are better acquainted with foreign Lands then that of their Nativity Take notice of the acts the strange acts of the Lord in our Lâ—nd Hath not God to this very day continued many faithful Laborers in his Vineyard notwithstanding some of the Prelatical party suppressed what lay in them powerful Preaching yet like the Palm-tree The more it is pressed down the more it grows oâ— like Pharachs afflicting the Isâ—aelites Quo magis deprimitur eo magis emergit the more he afflicted them the more they multiplyed and notwithstanding the subtile practices of many what name to give them I cannot tell for they know not what names to give themselves neither know they what they would have I say notwithstanding their Stentorean voices crying down Ministry Sabboths Ordinances yet God graciously confirms them all in their liberty and purity and if we improve not these prices of Grace put into our hands if we hearken not to the calls and whispers of the Spirit of God if we neglect and despise this great salvation tendred in the Gospel the Spirit of God will be gone and take the Ordinances from us or us from the Ordinances The Spirit will threaten this dreadful judgement in the Text to strive no longer And that people are under a most dreadful Judgement with whom the Spirit of God will not strive any longer That Comminâ—tion runs paralell with this of my Text Hos 9. 12. Though they bring up their children yet will I bereave them that there shall not be a man left yea woe also to them when I depart from them And thus I have dispatcht the first Head propounded namely The assertion of the truth of the Doctrine from Scripture Teâ—â—imonies I proceed in the second place according to my method propounded to make a particular representation unto you how the Spirit may be said to strive with man The Spirit of God though it be a most free agent bloweth 2. The Spirit of God strives seven ways when and where it listeth yet from experience we may discern that it usually strives some of these seven ways viz. By its motions and whispers By the Ministry of the Word By the checks and convictions of conscience By the tenders of mercies By the exercise of patience and long-suffering by inflicting of sâ—gnal exemplary judgements upâ—n others And if none of these will prevail by the execution of personal judgements upon our selves Thus ordinarily upon a ground of experience we may discern the several strivings of the Spirit For the enlargement of these particulars 1. The Spirit of God 1. The Spirit of God strives by its motions and inspirations strives by its motions inspirations and sweet whispers when we hear as it were a voice behinde us telling us This is the way walk therein Thus the Spirit of God infuseth holy thoughts holy motions into us We have not one good thought we cannot of our selves think one good thought without the inspiration of the holy Spirit The Spirit of God rebukes sin in us quickens us to our duties moves woes beseecheth us to try conclusions no longer with God nor to offer any violence to the Spirit of Grace but to cherish its sweet motions and hearken to its whispers We may know the Spirit of God from the spirit of delusion the same way we discern good Gold from counterfeit by examining them by the touch-stone of the word of God Isa 8. 20. To the Law and to the testimony if they speak not according to this word it is because there is no light in them The Spirit of God directs theâ—e to the rule of the word It is not any rule that will serve but it is this rule Gal. 6. 16. As many as walk according to this rule peace be on them and mercy and upon the Israel of God But the Spirit of error directs thee to devised ways it counsels thee to be wise above what is written The word of God is the just Standard we must not adde to it nor take away from it if we would escape that dreadful curse Rev. 22. 18. I testifie to every one that heareth the words of the Prophecy of this Book if any man shall adde unto these things God shall adde unto him the plagues that are written in this book And if any man shall take away from the words of the Book of this Prophecy God shall take away his part out of the Book of life and out of the holy City and from the things which are written in this Book There be many that pretend to voices dreams revelâ—tions now adays they would have a Platonick Christ and fain a teaching of the Spirit besides and contrary to the written word Many of them are led like Absoloms followers in their simplicity knowing nothing for whom we must pray as the Prophet did for his Servant Lord open their eyes that they may see and let them read with fear and trembling that dreadful Anathema from the written word Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed I 'le be your remembrancer of one story 1 King 13. 17 18 19. It was said unto me by the word of the Lord Thou shalt eat no bread nor drink waâ—er tâ—ere nor turn again to goe by the way that thou camest He said unto him I am a Prophet also as thou art and the Angel spake unto me saying Bring him back with thee into thine house that he may eat bread and drink water but he lyed unto him So he went back and did eat bread in his house and drank water The man of God had a sure word of Prophesie the word of God was in his mouth yet he must be hearkning after a new devised word
a new pretended light or revelation from the old Prophet he forsook the true word and believed a lying word what a sad Catastrophe befell him v. 24. When he was gone a Lyon met him by the way and slew him and his carcase was cast in the way and the 1 King 13. 24. Ass stood by it and the Lyon stood also by the carcase Yet notwithstanding extraordinary Revelations Dreams Visions Extasies Enthusiasms though they have ceased long ago and we have no warrant to expect them because we are to keep close to the revealed will of God written in his holy word Yet I say we are to take notice of the sweet motions and spiritual illapses upon our souls Though Prophesies cease yet there are manifold discoveries of Christ unto the soul The secret and intimate acquaintance of the soul with Christ the souls ravishing consolations the breaking in and flashes of heavenly light upon the soul the heavings aspirings and harmony of the heart with Christ experience of mercies issues out of temptations protections of Angels all these are Heavenly constant revelations out of the Word of God manifested to the souls of the faithful by the Spirit according to the word Let us therefore embrace and cherish the gracious motions of the Spirit of God Where the spirit of Grace is in the heart it cannot be idle or lie dead but it 's exceeding operative The Spirit gives light to teach thee it gives heat to warm and comfort thee It is a spirit of burning and purging to burn up the stubble of corruption to purge out thy sins It is a spirit of refining and purifying Therefore when the spirit of God strives by its gracious motions inlightning purging inflaming comforting wooing thee to walk closely with God bidding thee beware of wounding thy conscience of resisting the light and going against known truth O beware of grieving this holy Spirit of God! Do not O do not force the spirit to depart sadded and grieved from thee This is one way whereby the spirit strives viz. by its motions and whispers A second way whereby the spirit strives is by the Ministry of 2. The Spirit strives by the Ministery of the Word the word It is said Rev. 3. 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me The Spirit of God knocks at the doors of your hearts by the hammer of the word The spirit knocks louder and louder and the Ministers are to cry aloud and spare not Isa 58. 1. Cry aloud spare not lift up thy voice like a trumpet and shew thy people their transgressions and the House of Jacob their sins The Lord calls upon us by every Sermon we hear Why will ye die Why will ye bolt the door against the frequent knocking 's of the Spirit of God The Spirit of God hath strove with some of us ten years some twenty some foâ—ty some sixty years How many years have we lived under the sound of the Gospel having heard the voice of the Turtle crying in our Land How many powerful Preachers have spent their strength their breath wasted their spirits wooing intreating beseeching us to be reconciled unto God many of them are gone to their rest their works praise them in the Gate their memory is blessed and their name is like sweet Oyntment poured forth How many are yet alive to this day who Preach Jesus Christ faithfully and experimentally how do they pray and wrestle with God how zealously do they preach how many admonitions reproofs exhortations warnings do they give us And if we will not take warning the Ministers shall deliver their own souls and our blood will be upon our own heads and the time will come when it shall be known that we have had Prophets amongst us I shall make an allusion to that Scripture Deut. 20. 11 12 13. It shall be if it make thee answer of peace and open unto thee then it shall be that all the people that is found therein shall be tributaries unto thee and they shall serve thee And if it will make no peace with thee but will make war against thee then thou shalt besiege it and when the Lord hath delivered it into thy hands thou shalt smite every male thereof with the edge of the sword Just so God proclaims peace and the Ministers are Ambassadors of Peace and deliver their commission after this manner Into whatsoever house ye enter first say Peace be to Luke 10. 5 6. this house And if the son of peace be there your peace shall rest upon it if not it shall turn to you again The Lord now beseâ—â—eth your hearts by the Ministry of the word and offers you peace and reconciliation if you will submit unto his Scepter and cast down your rebellious weapons the Lord will have mercy on you but if you hold out the flag of defiance and will not come in to Jesus Christ what remains but utter ruine and destruction Every Sermon you hear is like the water of Jealousie when he hath made her to drink the water then it shall come to pass that if she be defiled and hath done trespass against her Husband that the water that causeth the curse shall enter into her and become bitter Num. 27. 28. and her belly shall swell c. but if she be not defiled she shall be free When the word is received into an honest and good heart it doth it good and makes it fruitful when into a corrupt heart it rots it and makes it worse It s an observation of a Reverend Divine That it is an indignity beyond all apprehension to the spirit of Dr. Ed Reynolds grace when we suffer him to wait daily at our Bethesda's our houses of mercy and all in vain to spend his sacred breath in the Ministry of reconciliation in doubling and redoubling his requests unto our souls that we would be content to be saved Yet all this while we harden our hearts and stop our ears and set up the pride and stoutness of our own reasonings till we even weary the spirit of God chide him away and cause him to depart sadded and grieved from us O my Brethren despise not prophecying undervalue not the Ministry of â— Thess 5. 20. reconciliation An indignity or affront offered unto Christs Messengers Christ takes it as done unto himself Luke 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Be then exhoâ—ted to set an high price of the Gospel and make much of the motions of Gods holy Spirit in the Ministry of the word Ursin relates in his Preface to his Catechism That those godly Vrsini Praf Catech. Protestants that fled beyond the Seas for their Religion in that Marian quinquenium of Persecution acknoâ—ledged That that great innundation of misery
evill spinner and a worse weaver This is that estate which the Psalmist mentions Psal 14. 1 2 3. 2ly The state of unregeneracy is emnity against God Naturall 2. A state of Enmity men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 10. That 's the concrete but we read it in the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 7. An unregenerate man is Gods enemy and no greater opposition then between God and his enemies Is 1. 25. Luke 19. 27. To have a potent man thy enemy is sad but what is it to have the great God All the attributes of God put forth themselves against his enemies his Justice truth power holyness abused patience His justice in punishing his truth in makeing good all his threats against them his holyness abhorring impurities his power inâ— mustering up all his forces against them his abused patience that hath so long forborn now breaks forth into extremity of fury 3. The state of unregeneracy is a state of blindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He neither doth nor can perceive A beast may as soon understand reason 3. A state of blindness as a natural man qua talis the things of God So we read 2 Pet. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil prâ—â—ul cernens as Stephanus Steph. Beza and Beza observed which word according to Stephanus is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connivere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus Dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui oculos saepe claudunt quadam debilitate visus quod vitium aliquando naturale est Aretius as Aretius observes Vnconverted persons are in a state of darkness Eph. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness it self in the abstract Act. 26. 28. Eph. 4. 18. They are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 callosam concretionem Gerhard Har. as Gerhard observes in his Harmony it s a kind of hardness that is joyned with this blindness 4. This estate is a state of death An unregenerate man is a dead 4. A state of death man Eph. 2. 1. 1 Tim. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some will have it from Spaâ—hale which signifieth ornamenta mulâ—ebria or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is cibus delicatior She that lives thus luxuriously is a dead woman So Jude describes ungodly unregenrate men by this Character v. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the second reason A third reason shall be drawn from the free workings of Gods Reason 3. Drawn from the free working of Gods spirit spirit The spirit bloweth where it listeth God is a most free agent and his gifts are various to some he gives humane wisdome to other divine wisdom to some he gives speculative head-knowledg to others practical heart knowledge His gifts are free some had skill given from God to be builders in the Arke notwithstanding they themselves perished in the waters You know Saul had a spirit of Government and Prophesy 〈◊〉 both for a time yet he was a wicked man The Philosophers of Athens were men of great learning but they were ignorant of Jesus Christ and those wise men of Greece accounted the Gospell foolishness Though the world accounted them wise men and cryed them up for men of eminent learning yet they were fooles in matters of Christ and eternall salvation There 's a vast difference between Parts and Graces God gives plentifully many times great parts where he gives not one dramme of saving grace How many know the misteries of nature and yet know not of the new nature Many are acquainted well with moral and intellectual virtues out of Aristotle and yet ignorant altogether of Theologicall graces such as are Faith Repoâ—tance Love Humility and the like Put then all these Reasons together Is Regeneration such a supernaturall work and is an unregenerate man in a state of Impurity Enmity blindness and deadness Doth Gods spirit work freely dispensing gifts and graces when he pleaseth being a most free agent tyed to none then my Assertion will prove it self That many Learned men are ignorant of the great work of Regeneration This is hidden from the wise and learned of the world Now to conclude all with some usefull Application There are 4 Principal uses which I purpose to make of this Doctrine Use 1. For Exhortation viz. For Exhortation Information Examination Direction 1. Then here is an use of Exhortation And this I shall direct to two sorts of persons and so take in my whole Auditory viz. to Teachers and to Disciples my endeavour shall be with all plainness of speech to press your dutyes home to you and so to divide to every one their portion 1. To Teachers was Nicodemus a Doctor a profound Scholar 1 To Teachers and the cheif Rabbi amongst the Jewes and yet ignorant of Regeneration Then let me press two dutyes upon you that are Teachers of others In the First place let me beseech you all that are Teachers of others 1 Let Teachers goe to school to Christ that you would all goe to Schoole to Jesus Christ to learne this grand fundamentall Doctrine of Regeneration Of all others Ministers should be acquainted with this Doctrine of the new birth The maine end of the Ministry is to beget men a new unto God to convert souls unto Jesus Christ And he is the fittest to comfort others who himself hath been comforted with those things in particular which hee communicates unto the comfort of others Of all others Ministers should be men of knowledge Mal. 2. 7. An ignorant Minister is none of Gods making the lame and the blind may not be offered in Sacrifice Where God gives a calling he gives gifts and therefore a Teacher of others ought to have the tongue of the Learned Gualterus in locum Isa 50. 4. Blind guids are not of Gods approbation For if the blind lead the blind both must fall into the ditch It 's Gualters observation Admonemur non modo vulgus hominum verum etiam ipsos Bullingerus in locum Doctores propter ignorantiam atque inscitiam argui at que corripi debere And Bullinger gives an excellent note upon the place In Ecclesia nihil est melius utilius praestantius Doctoribus sive Pastoribus sideâ—ibus solide doctis Such then as are unskilfull and ignorant of â—â— this soul trade are unfit for a Ministeriall imployment and it 's high time to give a vomit to all such who make the sacrifice of God to be abhorr'd Noâ— we are to distinguish of a twofold knowledge of Regeneration Theoreticall and Experimentall A Theoretical knowledge is when a man is convinced by argument study of Scripture that there is a necessity of Regeneration but this Theoreticall knowledge is not like Aarons oyle that descended from the head to other parts it only lodgeth in the brain A naturall mâ—n its possible may preach for it discourse of it by strength of parts reading and study Nicodemus came not
is a speciall ingagement Observ 2. unto them for the faithfull discharge of their duty Thirdly It is a wonderfull condescension and an act of Singular Observ 3. grace and mercy in God to imploy messengers concerning treaties of peace and Reconciliation Fourthly Ministers of the Gospell should study and practice the Observ 4. most winning way to gaine soules unto Jesus Christ As for these 4. It shall suffice at present only to have mentioned them considering that I have not leisure to handle them severally neither am I willing to handle them overhastily and breake of abruptly The fifth and last Observation whereon I purpose to fix is Observ 5. this That it is a main Duty incumbent upon all the Ministers of the Gospell with all earnestnesse to presse upon people the Doctrine of Reconciliation and use all the Arguments they can to perswade men to be Reconciled unto God This is that grand needfull fundamentall Doctrine which can never be preached enough never heard enough never learned enough You see my Reverend Brethren what a large field lye's before me to expatiate in Here 's matter enough to be treated on in a large volume And how can a short hour's discourse suffice when many daies are insufficient Notwithstanding through Christ that strengthen's me by whose grace I am what I am I shall 1 Cor. 15. 10. The Doctrine unfolded Meth. 2. head 's of discourse endeavour to Contract my selfe and to speak as much as I can in a few words For Method's sake I shall only confine my selfe to two heads of discourse The former whereof only aimes at the proof of the point asserted the latter shall be imployed by way of self-reflexion what may this concern us all as reducible unto point of practice That shall constitute the Doctrinall part of my Text this my darticular use and Application To resume in order what I first propounded I shall endeavour 1. Head to make good my assertion by a double proof both by authority of Scripture and evidence of reason 1. For Scripture Testimony that I may not multiply many 1. For Scripture Testimony instances the Ministers of the Gospell that I may speak it with reverence are as so many Feoffees in trust with the Ministery of reconciliation They are instruments imployed by God in the dispensation of this great Doctrine vers 18. The expressions are vers 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Praeclarus Evangelii titulus quod legatio sit ad reconciliandos homines Deo singularis quoque Ministrorum dignitas quod cum hoc mandato mittantur à Deo ad nos ut internuntii sint quasi sponsores Calv. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There you have one clear proof of my Doctrine that unto the Ministers are committed the Doctrine of reconciliation This is the depth of love as †O humanitatis profunditatem quoniam mortuo filio reconciliation is Ministerium nobis Apostolis iterum credidit Oecumen in loc Oâ—cumenius observes The Angels were the first publishers of peace Luk. 2. 14. Glory to God in the highest and on earth peace and good will towards men This office which was first the Angels work is now transferr'd upon men As for instance the Angel told Cornelius that his prayers were heard but as for the Doctrine of the Gospel of Christ he referr'd him to the Ministery of Peter Hence * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Chrysostom observes that this sheweth the dignity of the Apostles and what work they undertook and likewise the exceeding greatnesse of the love of God So that hence it plainly appeareth that this work of preaching reconciliation is incumbent upon all the Ministers of the Gospell One excellent observation I 'le give you more of Calvin upon vers 18. of this Chapter whose authority is never a whit the lesse because lately so much unworthily †Stumbling block removed by P. H. wherein that eminent Servant of Jesus Christ Mr. Calvin is aspersed and maliciously traduced traduced The words of * Quum ex Evangelio pronuntiat Ministerâ—â—tè ordinatus propitiatum nobis esse Dominum non aliter audiendus atque Dei Legatus publicam personam sustinens atque ad id asseverandum legitima authoritato praeditus Calv. Calvin are thus translated when a Minister saith he rightly ordained pronounceth out of the Gospel that God is reconciled he is no otherwise to be heard than an Embassadour of God and as one that hath the place of a publicke person and endued with lawfull authority to assert the same Another proof we have vers 11. of this Chapter Knowing therefore the terrour of the Lord we perswade men We perswade men indefinitely they have rationall souls and are capable of perswasion and what do we perswade them unto but to be reconciled unto God Wherefore it 's a base calumny of the Arminians who charge the Orthodox as these ears have heard in this very place as if they made man no more then a stock or a stone in his Conversion As Jer. 10. 23. Propheta hic non disserit ex professo quid possint homines sed concedit illis hanc partem ut consultent decernant c. Calv. Phil. 4. 13. for our parts we acknowledge man passive in his Conversion and according to the Prophet the way of man is not in himselfe Further we acknowledge the Antecedent concomitant and subsequent Grace all to come from God yet we cannot deny but God hath endued man with a reasonable soul and made him a subject capable of receiving the Grace of the Spirit infused in him so that man actus agit motus movet and is sano sensu said to be a Co-worker with God He can do nothing without Christ but he can do all things through Christ that strengthneth him as the Apostle speaks But the objection will be thus framed If men as all men by Object Eph. 2. 2. nature are be dead in trespasses and sinnes it 's in vain to preach unto them we may as well preach amongst Tombes and Graves For answer hereunto we must know that notwithstanding men Answ are dead in trespasses and sinnes yet ther 's a quickning vertue in the voyce of Jesus Christ to make even the dead to live When Christ called with a loud voyce Lazarus come forth then he that was Ezek. 37. 10. dead arose out of his grave Those drye bones mentioned by Ezekiel as soon as the spirit breathed on them they had sinews and flesh and stood on their feet and became an exceeding great army So when the Spirit of God works powerfully by the Ministery of the word mirabiles effectus habet The blind see the lame walk and the very dead are raised to life To this purpose tend those Exhortations with those prevalent Obtestations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 1. That ye present your bodies a living sacrifice c. Another is Eph. 4. 1. I therefore the
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
Termes yet in a strict acceptation Suidas makes some difference And ‖ Chrysostome makes Forma de animat is species de Inanimat is dicitur Suidas a greater difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall not be over-curious in Criticall Punctilloes For if the Rule amongst Lawyers hold good Vbi lex non distinguit distinguendum non est Much more doth the Rule hold good amongst Divines Vbi Scriptura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in Loc. non distinguit non est distinguendum Now I find the words used in one and the same sense As for Instance Matih 17. 2. It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And was transfigured And Phil. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall change or transfigure c. Secondly From the Notation of the name I should come to the thing it selfe but that I must first prepare my way by a distinction having in my eye the Rule observed amongst Logitians Distinguendum est priusquam definiendum Now we are to consider of a two fold Metamorphosis or Transformation one is in substance from one substance to another so Lots wife was changed into a Pillar of salt We read of many fabulous and ridiculous stories in Ovids Metamorphosis not worth the nameing in such a place as this especially But of such a kind of transformation we are not to speak as no way concerning our businesse in hand But there is another Transformation and that is of Faculties and Qualities as when men are changed from darknesse to light from waies of sinne and wickednesse to waies of holinesse When bad men proove good and profane men become holy when Formalists become sincere halfe-Nominall Professors become whole Reall Professors when from a forme there followeth the power of Godlinesse this kind of change is that Transformation mentioned and injoyned in the Text. Hence learned * Homo est formatus per Creationem deformatus per culpam Reformatus per gratiam Conformatus per assimilationem transformatus per contemplationem Reformatus per gloriam Goran in Loc. Gorran gives an observation That a man was formed by Creation deformed by sinne reformed by grace conformed by assimilation unto Christ transformed by Contemplation and to be further reformed in the state of glory So that in the Text Regeneration and transformation which are an effectuall change wrought by the spirit of God are all one And this as Learned †Est mutatio sui à veteri conditione in novam Rol. Rolloc observes is a change of a mans selfe from an old condition into a new And this change is of absolute indispensible necessity Of this change notwithstanding how farre our progresse is we have need as ‖ Semper in hac vitâ quatumcunque etiam profecerimus hac transformatione de reformatione opus est Est in Loc. Eâ—ius observes It 's sufficiently knowne that amongst Philosophers there are reckoned six species of Motion and accordingly there are so many mutations As for Instance there is a change in Generation and Corruption and these are reduced to the Predicament of substance Yet the same man whether alive or dead hath the same integrall parts of leggs armes and thighs c. The carcasse of a man although the spirit be gone was infinite hath those integrall parts they are yet remaining Another change is in Augmentation and Diminution Now to change from lesse sinnes to greater is most abominable and to change from greater to lesser is but a partiall-halfechange altogeather rejected by God Another change is in place when a person removes from one place to another yet he is one and the same man notwithstanding In case of bodily sicknesse and diseases we know by experience that change of ayre remooving from Towne to Towne from one bed to another doth not a whit remoove the disease Likewise in case of soule diseases which are most dangerous change of place doth not produce amendment of life and conversation As for such although their pretences be specious who betake themselves to Cells Cloysters Wildernesses and relinquish humane society yet let them go where they will to the uttermost parts of the earth still they carry with them a body of sinne a corrupt nature in which are sowne all the seeds of rebellion against God Such as pretend out of conscience to seperate from the company of the wicked yet they keep company with one wicked man i. e. every one with himselfe Basil an Eminent Greek Father being much troubled with the incursions of daily corruptions which brake in upon him resolved to remoove from all company and to live holily and retiredly in the wildernesse But upon second thoughts he acknowledged Alas saith he I carried with me my wildernesse sinnes and there I was haunted with my own hearts corruptions The last change I shall mention which only is to my purpose is in Quality and affections and dispositions When sinne and wickednesse are abominated and the way of holinesse is embraced when there is a new frame upon the heart and it 's alter'd from bad to good from sinne to grace this is that Transformation which alone concernes our present discourse This distinction being previously explained the Definition which results from the Premisses is this Definition of Conversion That a true Converted man is one truely changed in Qualities endowed with new dispositions and affections and thoroughly renewed in his mind 2. In the second place in order I am to inquire what 's meant 2. What 's meant by the renewing of the mind by the renovation of the mind The Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome expresseth this renewing by a Similitude drawne from an old house where although the same roomes remaine still yet they are adorned beautifi'd and repaired so although the same man and the same faculties remaine yet they are rectified reformed and altered for the better when the old Adam is mortified and the new Adam quickned day by day The nature of man is a Fountaine poysoned but as soon as Christ comes with his grace he heales that fountaine Now by the mind we understand the will and understanding both which are repaired renewed and altered for the better This is properly an after wit which is an Individuall companion of true conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-wit was wanting wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an after-wit is required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proprie significat post factum sapere de errore admisso ita dolere ut corrigas Bez. Matth. 3. 2. especially The Understanding is as it were a Queen Regent in the soule the Commander of an Army as a Pilot to a ship It 's called by Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for guiding ordering and directing all our affaires But if this understanding be blinded If as our Saviour saith the light that is in thee be darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How great is that darknesse The Apostle although he mentions the mind