great dutie Consider why you love any creature why more one than another why you should love the world riches pleasures as God a drop as the fountain It is even here too true Love descends Get your hearts baptized with fire and the holy Ghost buried with Christ into his death and raised in his resurrection that your affections may be set and settled on things not on earth but on things above even on him who is infinitly above all things who is blessed for ever and your eternal blessedness 2. Secondly the outward worship consists either in his speaking to us or our speaking to him He speaks to us either to our ears in his word or to our eyes in his Sacraments we to him either in prayers or vows Hearing is a chief part of Gods service Eccl. 5.1 The special gate whereby the Wisdom of God all knowledg and life enters Prov. 2.2 3. 1.5 Isa. 55.3 An hearing ear is Gods special gift to us Prov. 20.12 and our acceptable gift and sacrifice to him Psal. 40.6 1 Sam. 15.22 An obedient ear is a graceful and precious ornament Prov. 1.8 9. The ear the most happy factour of the soul whereby it seeks and gets Prov. 18.15 that rich merchandise which is better than silver and fine gold Prov. 3.14 But he who hath a disobedient ear or careless refusing to hear is good for nothing Jer. 13.10 and an itching ear hath certainly a rotten heart Isa. 30.9 10 11. The word of God preached is the seed in the hand of the Sower Mar. 4.14 taken out of the Granarie of the scriptures and cast into the furrows of the heart by Gods Spirit an incorruptible seed of a life incorruptible 1 Pet. 1.23 by which we are begotten unto God Jam. 1.18 And as it is the seed whereby we are born so is it the food also whereby we are nourished in that life of God as well mâ—â—k for babes as strong meat for the strong 1 Pet. 2.2 Heb. 5.12 c. It is an heavenly treasure in earthen vessels 2 Cor. 4.7 a rich Mart of all spiritual commodities where our Lord sells and we buy without mony all heavenly riches Be swift therefore to hear Jam. 1.19 value it above thousands of gold and silver Psal. 119.72 Sell all you have to purchase it Matth. 13.44 Buy the truth at any price sell it at none Pro. 23.23 Neither hear only but read it we cannot use too many ways in trading with this rich commoditie Had we as many distractions as Princes they can yield us no exemption from this dutie Deut. 17.18 Iosh. 1.8 Our frequent conversing with it and meditating in it will not take so much from our time as it will add to our opportunities Morning and evening day and night exercise your selves in it so shall ye be like â— fruitful tree planted by the rivers of water so shall ye make your may prosperous so shall ye have good success Psal. 1.1 2 3. Josh. 1.8 Nulla dies sine linea Think the day lost wherein you have mist this market 2. The Sacraments are visibile verbum Christs sermons to our eyes passion-sermons â—ou know that verse More dully stirs the mind what through th' ear passes Than what is view'd to life in the eyes true glasses They are not only teaching signs printing in our eyes and hearts the death of the Lord Iesus but assuring seals presenting and conveying unto us the grace which they represent There are many large and learned volumes printed concerning them and in every Catechise you may meet with pious instructions in this subject I will only therefore advise you concerning the Lords Supper 1. That you neglect no opportunitie so far as may be of comming to the Lords Table For is it not our communion with Christ 1 Cor. 10.16 Look as wholesome meats are the means whereby spirits are renewed strength increased union between body and soul maintained so the Supper of the Lord is his Ordinance whereby our everlasting life is confirmed our dull spirits revived and our union with the Lord Iesus Christ much strengthned Certainly the frequent use of it was the special means whereby the Primitive Churches so far excelled us in Christian fortitude resolution and every spiritual gift Above all other take heed of that carnal or rather divelish plea of hellish persons namely that they are not in charitie whereby they plainly discover how much they prefer their revenge beâ—ore their salvation and that hellish Murtherer before the heavenly Saviour Surely he that will rather nourish his malice by abstinence from the Lords Table than his fainting soul by that Bread of Heaven deserves and surely dos in his hellish fast to eat and drink his own damnation 2. Come prepared in some good measure and for that end set apart some day in that week for humiliation to afflict your souls by fasting to seek a right way Ezra 8.21 And because one especial end of this ordinance is the remembrance of our Saviour and shewing forth his death Luk. 22.19 1 Cor. 11. vers 25 26. spend much of that time in meditating upon it and principally the causes of it 1. The abhorred filthiness and dreadful naâ—ure of sin which could not be expiated or purged but by the blood of God 2. The fierce wrath of God and terrible severitie of his justice which exacted even of his most beloved Son undertaking for us the uttermost farthing even to make him Sin who knew no sin and a curse who was God blessed for ever 3. The infinite mercy of our gracious Father who gave his beloved Son to reconcile such hateful enemies and 4. The incomprehensible love of the Lord Iesus who vouchsafed to purchase our redemption at such a rate And leave not your soul till you find it abhorring it self in dust and ashes bleeding with Christ on his Cross sick of your sin and of his love and swelling with the fruit of the lips the sacrifice of praise 3. Prayer is the mouth of faith whereby it utters holy desires to God Many think they pray when they do but houl Hos. 7.14 or babble Matth. 6.7 we neither know what nor how to pray till we be instructed neither can any doctour inform us but that Spirit of adoption who teacheth us to cry Abbae Father Rom. 8.14 Gal. 4.6 He will instruct you to go unto God 1. As to a Father and therefore with all reverence and â—ubmission and 2. With all assurance and confidence 2. He is the Spirit of the Son and therefore will carry you to the Father by the Son to God by Christ. He will not suffer you to make your addresses by your selves or any creature but by that only Mediatour and Advocate Sacrifice must be brought to the Temple to the dore of the Tabernacle offered only upon Gods chosen Altar and by none but the Priest Christ is that Temple Ioh. 2.21 He the dore Ioh. 10.9 he the Altar Heb. 13.10 which sanctifies all our gifts and the â—igh Priest
Life of the world with Eternal Life who shall wooe him for me who can win him to me Let me satisfie you in this doubt To conclude this match we have more use of our ears than of our mouths He oh incomprehensible mercy oh unconceivable goodness He wooes us He offers treaties nay entreaties of marriage with us He employes Embassadours purposely to beseech us and they pray us in Christs stead 2 Cor. 5.20 nay he gives us Liegers who daily negotiate and sollicite this marriage that we would be espoused as a chaste Virgin to Christ 2 Cor. 11.2 Stay here awhile and wonder Let us take a better view of this strange love and dealing of our Lord let us ravish our hearts with admiration of his goodness Shall the King of Kings beseech a Traitor to be reconciled Shall the Creatour descend to wedd nay to wooe the Creature the clay of his hands Shall the Lord of Angels he is no less offer himself in union and communion with Devils we are no better Ioh. 6.70 children of Satan Ioh. 8.44 Children of hell Matth. 23.15 nay Captives of the Devil 2 Tim. 2.26 Shall God the Father give his Son shall God the Son give his life shall both give their blessed Spirit to such hellish cursed enemies Oh the infinite miracles of this mercy And yet is his mercy more miraculous or our madness more prodigious We will not come Joh. 5.40 we must be drawn to this happiness Ioh. 6.44 The traitour stripped for execution rejects mercy the Creature scorns the Creatour and worse than Devils who have no such offer refuses to be restored to Heaven and reunited to the Lord of Heaven and yet he after many denyals waits to be gracious unto us Isa. 30.18 and we after so long gracious waiting persist in our denyal and yeâ— he persisteth still in his gracious purpose and never leaveth us till overcoming our stony hearts with his soft love and tender mercies he wins us to be happy in his grace and for ever blessed in his glorious embraces Is not he a God of purer eyes than to behold iniquity Hab. 1.13 And what are we but sinful dung and corruption Is not he a consuming fire to sinners Heb. 12.29 And what are we but stubble and fuel for everlasting burnings How then is it that we have found favour in his eyes How is it that we are as that burning bush unconsumed Certainly because he is God and not man Hos. 11.9 nay because he is God and Man delighting in mercy Mic. 7.18 Now that we may be the more willing and ready with all humility and thankfulness to entertain and with all confidence of faith to expect this high and happy advancement let us stedfastly fasten our eyes first upon our selves secondly upon him and take a right view for a full we here cannot as well of our misery as his mercy by his own hand exquisitely pencil'd out to us Let us set up the picture of it being a piece very excellent in the best room of our hearts that it may be continually in our sight and remembrance we shall have it Ezek. 16. from the 2 to the 15 vers First Therefore Gods Spirit there presents to our eyes in gross and shews us our abominations ver 2. And hence so frequently in the world the Lord culls out the most abominable and loathsome things as parallels for us our very sacrifices and service infected with our contagion abominable Prov. 15.8 our very Incense which should sweeten all our service meer abomination Isa. 1.13 our very beauty abhorred Ezek. 16.25 and our excellency hateful and loathsome Amos 6.8 2. In particular 1. Our Birth abominable as cursed Canaanites ver 3. whom the Land as a loathsome vomit spewed out Lev. 18.27 28. we are born enemies Rom. 5.20 haters of God Rom. 1.30 2. We are unwasht filthily polluted in our own blood v. 4 6. and even wallowing in our mire and death rejoycing in evil and delighting in froward wickedness Prov. 2.14 3. In all this misery unpittyed ver 5. No creature not our selves had any compassion of our poor souls helpless hopeless senseless 4. Lastly we were Cast-awayes despised scorned the Refuse of the Creatures v. 5. As some strumpets cast out their misbegotten births and are ashaâ—ed of their fruit so the earth was abashed to look on us her mishapen Off-spring we were the shame of our Mother And what could now be added to this misery but the end and last act of this Tragedy even hell fire and brimstone into which we were posting without stop with all our might by wilfull rebellion and stubborn wickedness Turn now and fix your eye upon that miracle of Gods love and mercy He whom we had provoked despised he whom we hated he only he pitties us so pitties us that even when we were dead and buried in the belly of hell he gives us life v. 6. the life of himself our God even his Son the life of the world eternal Life 2. With life he gives us growth and increase v. 7. the increase of God Col. 2.19 to which end he giveth â—s also faithful Pastours to build us up till we attain to the measure of the stature of the fulness of Christ Ephes. 4.11 12 13. 3. He enters into Covenant with us swears and vows his love unto us his conjugal love v. 8. sends messengers to wooe win and espouse us to himself 2 Cor. 5.20 11.2 4. He washes throughly washes us from all filthiness Ezek. 36.25 and anoints us with Oyl v. 9. neither thought he any Laver pure enough till he had opened a Fountain for us in his own side and washed us in his heart blood Zech. 13.1 Rev. 1.5 no Oyle he thought precious enough till he had powred out his own Spirit to anoint us 1 Joh. 2.27 5. He cloathes us as becomes the Spouse of such a Majesty v. 10 11 12. Neither could any Creature in Heaven or earth give him content in fitting us with ornaments His own hand must frame our vesture his own righteousness must apparel us his own glory Crown us Yea he divests himself to cloath us with himself he puts on Christ upon us Gal. 3.27 6. He furnisheth a rich Table for us v. 13. feasts us with fat things full of marrow of wines on the lâ—es well refined Isaâ— 25.6 No Bread â—avoury and fine enough for us in his love but the true Manna the Bread of Heaven no Wine pleasant enough but that fruit of the true Vine prest and wrung out on the Cross even his own Body and Blood Ioh. 6.35 53 55. 7. Lastly He deforms our deformity and conforms us to his own likeness sets his own beauty upon us v. 14. transforms us to the image of his own Son Rom. 8.29 who is the Brightness of his glory Heb. 1.3 Know then never did any passionate lover so deeply affect and affectionately wooe his desired Spouse as he the union of our souls with himself A lover watches diligently
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
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
these made artificial apples and the natural Pictures may be fairer than the substance but they want the life and use of the substance I have seen a crab more pleasant to the eye than the apple which sprung from a noble graft planted on the same stock but to the tast how hateful the crab the apple how delightful Till we are cut off from the first Adam and grafted into the Second all our fruits are as the apples of Sodom abominable and loathsome 2. Secondly whereas our Lord hath bestowed all his creatures upon us the act and exercise of Temperance is so to moderate our minds in receiving our affections in desiring and our actions in using them that we abuse them not 1 Cor. 7.31 Let me more cleer it by instancing in some particulars 1. A special inward gift to man is knowledg which is as the object more excellent in things spiritual Here Sobrietie will bridle and rein in the understanding when it is spurred on by Curiosity to pry into the Ark and not suffer it to break through to the Lord lest we perish Exo. 19.21 There are things secret and revealed Deut. 29.29 as therefore it will not palliate defects but put us on diligently to search the scripturâ— and to find out the things which belong to us so in the excesse it will stop us when our itching eyes and ears would carry us beyond those bounds Exo. 19.12 which our Lord hath set us It will curb the thoughts and hold them in that they shall not think more highly than they ought but think soberly Rom. 12.3 2. Whereas every member hath his place and proportion in the body of Christ and several duties allotted them every one in his calling Sobrietie will so temper our spirits that it will keep us in our rank and not suffer us either to boast of a false gift lest we prove as those spots in love-feasts clouds without rain See Prov. 25.14 Iude 12. nor yet under a mask of voluntary humilitie to intrude our selves in things which we have not seen vainly puft up in our fleshly mind Col. 2.18 Thus it moderated that great Apostle and kept him as we say in his tedder that he should not exceed the compass of his own measure 2 Cor. 10.13 14 15. And for want of this virtue many in these times which bear a great hulk and seem great ones in the eyes of deluded and bewitched professours ever learning and never able to come to the knowledg of the truth breaking out of their rank are neither sheep nor dogs of the flock but wolves deceiving and being deceived 2 Tim. 3.13 But much more apparent is the exercise of this grace in things without As. 1. It empales a man in his proper calling and perswades him with quietness to work and eat his own bread and suffers him not to live idly or disorderly as a busy-body 2 Thes. 3. vers 11 12. and yet keeps off the shackles of earthly cares it empales but imprisons not in his calling nor so enslaves him to worldly affairs but that he may have all requisite libertie and enlargement to the heavenly He serves not his calling but God in it Secondly in his estate it settles the heart in a quiet contentation Emptiness shall not breed greediness nor fulness pride It teacheth him to want without grudging and to abound without swelling Phil. 4.12 3. In recreations it keeps a middle way equally distant from sullenness and mad mirth It will suffer the heart sometime to be drenched in sorrow never drowned to swim sometime never to sink in pleasure It will instruct the spirit to be sometime thoughtful sometime joyful never cheerful Lastly for things indifferent it moderates our desires and practice to use them with comfort without sin In food it teacheth us timâ— and measure to eat in season to refreshing and not to surfeting Eccl. 10.17 to quicken not damp our spirits to whet not dull them for our work It apparrels us neither garishly nor gaudily not slovenly nor curiously but fitts the matter and manner to the person sex and calling In marriage it teaches them that have wives to be as if they had â—one 1 Cor. 7.29 to rejoice with the wife of his youth not ravished with a stranger to be satisfied not consumed with her love Provâ— 5.19 20. In sleep it allowes renewing not slugging recovering of strength not mispending time It is the special direction of Gods Spirit to keep in the middle way and not to turn to the right hand or to the left Deut. 5.32 This is that middle path the strait way to felicitie studie to find it and strive to walk in it There are two by-paths which Temperance above the rest loudly warns you to decline They are very broad much beaten strongly alluring in which many thousands every day perish The first is Rioting and drunkenness the second Chambering and wantonness Rom. 13.13 Of the former we may now complain as did once that holy Bishop August epist. 48. Vincentio This pestilence of drunkenness farr and neer so wasts mens souls and with so much Licentiousness reigns and tyrannises that I should much marvel if it did not infect your little flock How fiâ—ly doth he call it a Pestilence Never was any plague so infectious spreading and dangerous hardly and seldom cured deadly destroying soul and body We hear God damming it 1 Cor. 6.9 Gal. 5.21 heathens branding it all even drunkards deriding it none but ashamed to own it and yet see the most most shamefully practising it Look on it in the fruits Prov. 23.29 to the end Woe sorrow strife babbling causless wounds sore eyes poyson death lust perverse speaking security hardness and lastly an incurable habit of swilling and following wicked company consequently beggery ver 21. and sudden perdition Luk. 21.34 There was never such a monster bred in Africk as the Drunkard makes himself He hath a Crabbs foot that cannot sett one step forward a Swines belly swell'd with swill a very hog-trough the heart of Leviathan hard as the neither milstone Job 4.24 a Goats eye fired with lust and a Divels mouth flaming in hellish blasphemie His flesh is nothing but a Qâ—agmire and the whole lump a breathing swiltub and as one fitly speaks a walking and steaming dunghill But sottish men will ordinarily by way of excusing further accuse and indict themselves Oh say they it is not so much the drink I respect as good company Good company how much better might'st thou find in a Pest-house and what worse in hell It is the company of which we are specially warned Be not among wine-bibbers Prov. 23.20 To be drunken and to sit and drink with the drunken is the same in the holy Ghosts expression Compare Matth. 24.49 with Luk. 12.45 The good Lord keep you out of this quick-sand For it is with drunkards as with drunken sands It swallowes up irrecoverably and drinks down into the belly of hell whoâ—soever strikes upon it Neither is uncleanness
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