contemnunt c. Rollocus in Joh. 6. 45. 1. Divine knowledg is humble Rolloc observes on the place And that you may know where this knowledge resides let me assure you That it ever lodgeth in an humble breast The knowledg taught of God is an humble knowledge But when God opens a mans eyes and gives him the spirit of understanding he then discernes in himselfe more ignorance and folly then knowledge After that he hath studied this domum interiorem his own conscience as Bernard stiâ—es it he knowes more ill by himselfe then all the world can acquaint him withall As the consideration of his primitive integrity may be scientia inflaens so the review of his originall praevarication may be scientia humilians As that may pusse up so this may humble It 's the greatest honour of the learned'st Rabbies to be men of the humblest spirits And the more humble they are the greater proficiency they make in knowledg Let them consider what they have is derivative Quid habes quod non accepisti Their abilities are not their own but so many talents concredited unto them of Quinto quis decrescit in despectione sui tanto amplius proficit in cogni tione Dei Bern. 2. It s a reforming knowledg which they must stand accomptable unto him who is their Lord and Master It 's undoubtedly true that the most ignorant are apt to think best of themselves The Laodiceans were well conceited of themselves and the reason was because their eyes were not opened Neither doth divine knowledge float in thy brain but secondly it workes a reformation upon thy heart and life To depart from evill is understanding Job 28. 28. Hereby we are sure that we know him if we keepe his commandements 1 Joh. 2. 3. this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed of a man of knowledg Hath thy knowledg an effectuall influence upon thy life and conversation Doth it quicken thy love to Christ and inkindle thy zeale for his glory When the spirit of wisdome breaks in upon thy soule just as when the spirit of God came upon Saul it makes thee another manner of man this spirit is a fire to purge thy corruptions It 's water to allay thy passion It 's a winde to blow and scatter thy swelling thoughts of vanity May that popular rumor never be verify'd of our age that never was more knowledg and never lesse practise Now when knowledg abounds as the waters cover the seas where 's the returne of a sanctify'd conversation Hee 's truly the knowing man who reduceth his knowledg into practise Knowledg and practise should goe together in a mutuall equipage being conjoyn'd in an indissoluble union by the Holy-Ghost If then God hath advanced you to places of higher dignity God expects from you more duty and obedience If God hath bestowed greater gifts on you he expects better fruits of holinesse to be manifested throughout your whole life and conversation For where much is given much is required Hee 's a man of learning that is a man of a sanctify'd conversation I remember Berr Suber 〈◊〉 〈◊〉 37. that Bernard gives a direction or two for knowledg ut scias quo ordine quo studio quo sine For order that must be known in the first place which most nearly conduceth unto thy salvation For study that must be studied which is most worthy of thy love and as for the end that must not be curiosity but the edification of thy own and thy brothers soule These directions in my Text meet as lines in the same center Christ Jesus is first to be known worthiest of our love and the end of all our knowledg This puts me in mind of my second particular the object of my Apostles resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know Jesus Christ 2. Part Concerning the Knowledg of Jesus Christ In these Epistles St Paul useth the name of Jesus above 500 times and no wonder for in this name there are above 5000 treasures Yea in it all the treasures of wisdome and knowledg are reposited If you would Anatomize all Pauls Epistles you should find the sacred name of Jesus written in the heart of them in golden characters as truely as they falsly report it was seen in the heart of Ignatius Loyola that grand Impostor I have read that Phidias made a buckler for Minerva wherein his own name was so curiously ingraven that it could not be took out without the dissolution of the whole frame So Christ hath divinely wrought his name in the Scriptures and that so accurately in so much that you cannot take it out but the truth will fall to the ground Christ is the complement and perfection of all science the ground of all consolation Hereupon the Prophet concludes triumphantly I will rejoice in the God of my salvation Hab. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. strom 6. Our knowledge and spirituall paradise is our Saviour So * Clemens Alexandrinus O then above all thy gettings labour to get this understanding to know Christ and him crucisi'd Have this and thou needest no more It 's that unum necessarium the onely requisite A man may read 20 Lectures in Aristle and yet be never the more moralliz'd man All Platoes and Aristotles Precepts meddle not with heart pollutions nor tend to the Reformation of the inward man A man onely acted by principles of nature cannot correct the least vice It 's beyond the sphaere of it's activity to discover sin in it's proper colours I mean the siafulnesse and pollution that is in sin 'T is true a temperate Socrates a just Aristides a covenant-keeping Regulus shame many of us Christians and will rise up in judgment against us and condemne us but their morality could not advance them to the third Heaven The eye of naturall reason was too dimme to discerne Christ erected upon a pole Their charity then justly deserves the check who inlarge the way where Christ hath streightn'd it The text is expresse there 's no other name given under Heaven whereby we must be saved Till this truth be expung'd out of Canonicall Acts 4 12. Scripture I shall never admit any scientiam mediam or posterne dore to let in those who are without the pale of the Christian world As for those Jesuited persons who advance nature and deprave grace the time may come when upon conviction of conscience they may be forc'd to conclude with Bellarmines Tutissimum est c. It 's Bellarm. 1. 5. de Iustif the safest way to rely upon the grace of God when as that idolized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will prove an Aegyptian reed to give them the slip in their greatest necessity Now it 's requisite that I should put a difference between the 3 Characters of Knowledg precious and the vile and distinguish that knowledg which is so in reality and truth from that which is counterfeit and only personates a Christian View it in these distinguishing
characters This is a fundamentall an excellent and a soule-saving knowledg 1. I say this is a fundamentall knowledg The knowledg of 1. Fundamentall Christ is the summe and substance of all Divinity the scope of all the Scriptures the very pith and quintessence of all religion even that which is without controversy the great mystery of Godlinesse The Scripture is the field and Christ the pearle of price The Scripture the Box and Christ the pretious oyntment Pretiosum oppâ—balsamum in gemmeo myrhothecio Christ is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though every word in Scripture didre-echo this pretious word The Apostle sets it downe unto the life Eph. 2. 20 21. And are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the cheife corner stone in whom all the building fitly framed together groweth unto an holy temple in the Lord. 2. Excellent 2. Adde hereunto this is an excellent knowledge The Apostle though a man of incomparable gifts yet accounted all things but losse and dung in comparison of this Phil. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be they what they will honours riches in their greatest estate and confluence arts and sciences in their resplendent lustres let them be virtues which beautify the mind yet when they come in competition with Christ they passe under such a censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losse and garbidge the most vile and contemptible things in the world This knowledge must needs be amiable because it proceeds from Christ the fairest of ten thousands And lastly for the complement of all this is a soule-saving-soule-saving-knowledge 3. Soule saving 1 〈◊〉 2. 14. When all Philosophicall speculations puzzle non plus thy understanding and cannot administer the least auxiliaries unto thee For the naturall man perceiveth not the things that are of the spirit of God then when thou hast the spirit of discerning to see their emptinesse and impotency Christ darts a ray of supernaturall knowledge into thy soule infuseth into thee new principles a renewed nature And now thou discernest with another manner of eye for the spirituall man knoweth all things Thou must then have a better master then Aristotle to teach thee This knowledge can no where be learnt but in the schoole of Christ A man may be admired for a great Gnostick as accurate a Text-man as Buxtorfe records of the Jewes as to know every letter in the Bible and observe every point as the Masorâ—tâ—es doe yet all this while he may be a meere stranger to this soule-saving knowledge For if the Doctrinall truth of Scripture be not made an experimentall truth unto thy soule and conscience though thou mayst be reputed a great schollar yet thou art farre from being a good Christian When Christ comes into thy soule by his grace he renewes thee in the spirit of thy mind he purifies thy nature reformes thy life redeemes thee from thy vain conversation When his gracious face shines upon thee he makes his waies and saving health known unto thee as it is Psal 67. 2. Thus I have endeavoured to describe the object of this knowledg positively considered lett 's now view it as privatively and by way of Antithesis set down in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely or nothing else besides Jesus Christ Q. But doth no other knowledge passe currant Doth my Apostle use a kind of Ostracisme to banish all secular learning out of the schoole of Christ A. Doubtlesse such an interpretation stands not with the sense Calvinus in locum Aquin in locum of my Apostle Nulla mihi scientia tanti fuit ut aliud cognoscere appeterem quam Christum licet crucifixum So Calvin He esteemed no knowledg equall to the knowledge of Christ Per sapientiam verbi â—vacuatur crux Christi By eloquence of words the Crosse of Christ is made of none effect so Aquinas upon the place But these two agree with Estius and Paraeus who are no enemies unto humane learning but they much disrellished the affected eloquence of new-fangled preachers who rent the people a sunder from unity to mutiny from faith to faction and so teare the seamlesse coate of Christ They bragd of Cardans vaine glorious humour otherwise a man of wisdome who making a catalogue of renowned worthies inserted himselfe Hiâ—ronymus Cardanus in the number So these instead of preaching Christ in all humility are not ashamed to vent the frothy issues of their abortive braines rather to tickle their auditors eares then to affect their consciences Therefore to this poyson my Apostle prescribes a soveraigne antidote and that Paraeus inlocum is to preach Christ and him crucified Sola Christi cognitio sufficit ad salutem saith Paraeus The knowledg of Christ is alone sufficient unto salvation but he addes further sed cum aliis conjuncta tanto erit jucundiâ—r but mixt with other sciences will rellish some palates the better Having a spice of humane learning it may winne upon mens affections and so take the learned in their own Art Augustine going to have his eares tickled had his heart touched and got Christ to boote with the eloquence of Ambrose A Minister ought to preach in the most winning way and ought to endeavour by a pious kind of fraud not in a Popish nor Machiavilian sense to insinuate himselfe into the affections of his Auditors I ground my assertion upon the Apostle 2 Cor. 12. 16. beeing crafty I caught you with guile The preacher studied acceptable words Elegant composures and apposite expressions are commendable I know not any thing to the contrary but an Aegyptian jewel may be dedicated to the service of the sanctuary The Apostle quotes Menander Videmus non satis esse si sidem nostrae integritatis faciamus nisi â—ales deprehendantur quorii usâ— fucrimus opera Quare delectus habendus est non levis neque perfunctâ—rtus sed exquisita diligentia Calv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Dan. 2. 34. Aratus Epimenides Heathen Poets that so he might foile the Gentiles with their own weapons Chrysostome upon my Text saith The Apostle who knew greater things of art could not be ignorant of these lesser things yet he would relinquish his learning deny his parts seeme to be ignorant of his gifts that by this meanes he might gaine the people to the knowledge of Christ The Apostles Acts 4. 13. were accounted by the Counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illiterate men even Ideots as the word is commonly Englished yet these God used as instruments to confound the wisdome of the wise and to put to silence the most knowing men We read in Daniel of a stone without hands cut out of the mountaines which battered all the rest in pieces so the Gospell of Christ in its purity and simplicity without the help of humane policy or contrivances throwes down all the towring thoughts of men it levels mountaines as low as the vallies and casts
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
Christ and him crucified And he calls other things in comparison of this knowledge Phil. 3. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above all knowledge labour to get this knowledge and above all your gettings labour to get this understanding And unless you be newborn you can never attaine unto a savory knowledge of Christ An ignorant person will ask what is thy beloved more then an other beloved but the Spouse answered my beloued is white and ruddy the cheifest of ten thousand Here lyes our duty to pray for the spirit and wait upon God in his word the word is the seed the spirit that formative vertue that makes it effectuall O prize Gods ordinances and wait upon God in them Happy will it be for any of you of whom it can be truely said Loe there was he born Loe there was he new born and wash'd with the laver of Regeneration In such a place and at such a Sermon God came in and chang'd the heart This is the Nail we are a driving we let down the Casting-net of the Gospel hopeing to catch some and it 's the desire of our soules to be instrumentall to beget soules unto Jesus Christ Let 's all doe our duties faithfully and leave the success with God The 2d Use is for Information To handle this use more distinctly 2 For Information my work will be 1. To shew you negatively what Regeneration is not 2. To shew positively what it is 1. Negatively and this I shall discover in these ensuing particulars 1. It consists not as Nicodemus grosly apprehended in a second 1. Regeneration is not understood in Nicodemus his sense entring into the wombe Suppose that a naturall man could be born in a natural way a thousand times over yet there is such defilement in his naturall being and birth by reason of Original sinne that it 's infinitely different and disagreeing with spiritual Regeneration this natural birth would be but flesh and our Saviour tells us that which is born of the flesh is flesh 2. Regeneration consists not in a New Physicall being i. e. to 2 Regeneratiom consists not in a Physicall being loose the essentials we had of a soul and the faculties thereof We have some Familists and vain Dreamers who talk of being Goded and Christed and tell of a strange Deification of being made God with God This is Blasphemy in a high measure see 1 Pet. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have by Christ not a new substance put into us but new qualities In a Theologicall sense he is wholly a new man who is changed in quality from bad to good yet the substance remaines still the same The alteration is not in the essence but in the operations and qualities of a man 3. Regeneration is not Civility and morall honesty 3. Regeneration is not civility and morall honesty though civility and moral honesty are both commendable and a shame for any Christians to be strangers to them yet men may be morally honest just in dealings and yet not outstrip heathens who never heard of Christ A Socrates a Plato a Regulus a Fabritius by their principles may goe a great way walk inoffensively to the eye of the world and yet may be a meer Ignoramus of Regeneration What 's the reason the Apostle will tell us 1 Cor. 2. 14. The naturall man receives not the things of the spirit of God Heathens have called the new moulding of their life a new birth Seneca tells us Nobis ad arbitrium nostrum nasci licet Yet this is farre short of that heavenly birth which the Scripture discovers How were Heathens new moulded but according to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common naturall principles according to those institutions which they had in the Schooles of Plato Zeno and Aristotle It s the property of Gods word only to beget this new nature It 's call'd Incorruptible seed 1 Pet. 1. 23. Now not only a proâ—ane man must be born again but a civill man Joh. 3. 3. It 's spoken Indefinitely except a man be born again c. A man outwardly vertuous a man of a sweet disposition a man of a good nature he must be born againe It was a Blasphemous Hyperbole used in commendation of Bonaventure In hoc homine non peccavit Adam yet let the nature be nere so ingenuous it must be born from above 4. Regeneration consists not in great parts and abilities Many 4. Regeneration consists not in great Parts and Abilities may have great learning both naturall and acquired parts to admiration and yet remaine altogether ignorant of Regeneration The learned Orators and Philosophers attain'd unto a great measure of knowledge and yet were ignorant of the mystery of Regeneration Where Regeneration is ther 's a wonderful change wrought upon the heart the inward man is purified the thoughts are sanctified the heart cleansed But all the Documenta and Principia of the cheifest of Philosophers and Orators mention not one syllable of heart cleansing heart purifying they direct no further then the outward man 5. Regeneration consists not in common graces There may be a 5. Regeneration consists not in common Grace coÌ„mon Faith a coÌ„mon Love and a coÌ„mon Hope in such as are unregenerate To have a temporary opinionative Faith to have a coÌ„mon verbal Love a presumptuous Hope these are common to those that perish But to have a Faith that purifieth the heart a Love without dissimulation a Hope that maketh not ashamed these appertain only to regenerate persons 6. Regeneration consists not in a bare profession of Christ and 6. Regeneration consists not c. acknowledgement of the Gospel Many have an external profession and profess that they believe in Christ and yet cannot tell what this New birth means Many may be turned from Paganism to Popery from Popery to Protestantism and yet be unregenerate all the while There must be a conversion from an outward profession at large to a holy conversation There must be a saving work of grace upon the heart Wee must not onely be externally professors but internally and really changed in our natures we must be took off the old stock and planted into the new we must not be contented to be accounted nominal professors unlesse we be really wrought upon and throughly changed Now as I have shewed you in six particulars wherein Regeneration is not I shall now endeavour to shew in six particulars wherein it consists viz. in a new Nature a new Understanding new Will new Affections a new Heart and a new Life and Conversation 1. For the new Nature this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 1. There 's a new nature 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5. 7. This consists not onely in the change of some particular actions but the change of the whole Nature 2. There 's a new Understanding Eph. 4. 23. Rev. 3. 18. 1 Joh. 2.
parva little small things or else the quite contrary Thus you see honours and high places are not the great things worthy of our search and labour 3. Another man seeks after riches and worldly wealth they A third man seeks riches they are his great things are those great things which set his endeavours a working This man is still a compassing of corne and oyle he riseth early goeth to bed late eateth the bread of carefulnesse and looseth his beloved sleepe Is there a good penny-worth a good bargaine stirring how doth he labour to compasse it He racks his rents grinds the faces of the poore he makes hast to be rich and this he thinks is the right course but hee s not aware all this while that he hath put his monies into a broken bag and that the timber and stones in the wallwill prove vocall and cry out against him the prophet acquaints him with his fatall doom Jer. 17. 11. As the partridge sitteth on egs and hatcheth them not so he thatâ—eteth riches and not by right shall leave them in the midst â—â— his daies and at his end shall be a foole That wedg of gold which he so idoliz'd will in conclusion prove his greatest curse his table will prove his snare his meat his gravell his cup his poyson his bed a bed of thornes because these creatures are not sent in mercy and so not sanctifyed by God And besides we mâ—y discerne by experience how these covetous earth-wormes are crost in their intentions They scrape up riches and know not who shall enjoy them Oft times God punisheth sin by it's contrary the sin of covetousnesse in the parents with the sin of prodigality in the children so that they scatter as fast as the other gather'd and wast as profusely as the other got greedily God crosseth men in their darling sins as David was crost in his beloved Absalon Absalon in his Kingdome Amnon in his Tamar So the covetous are crost in their greatest confluence of riches Those very things which they have pursued with the strongest affections prove unto them the most bitter afflictions Hereupon Reverend Latimer inculcates Latimer in his Sermons this lesson againe and againe beware of Covetousnesse beware of Covetousnesse Of all other sins Luther confest that he found his heart least inclin'd to covetousnesse when some bad stop his mouth with preferment another answered hem Germana ista bestia non curat aurum So Melchior Adamus in his life Hence Seneca very divinely Melchior Adamuâ—â—n vitâ Lutheri Seneca de Brevitate â—â—tae A fourth man proposeâ—h mirth c. Brevissima ad divitias per contemptum divitiarum via the contempt of riches is a price paid to purchase them 4thly and Lastly not to multiply any more instances Others propose unto themselves mirth and jollity these are their great things Many have thoughts of Heaven they promise to redeeme their time as Elimelech promis'd to redeeme the inheritance but when there came a condition thou must take Ruth with it then he fly'd off I cannot redeeme it lest I marre mine own inheritance Ruth 4. 6. So men are apt to say O if I should take a precise course of life I should marre my hopes then farewell all pleasures and comforts whereas indeed if we had the spirit of discerning we should see that there 's no reall pleasure but in the waies of godlinesse The waies of wisdome are waies of pleasantnesse and her pathes are peace Prov. 3. 17. of all other pleasures I may say inter amplexus strangulant What 's all the mirth and jollity of the world but madnesse as Sâ—lomon concluded by wofull experience I said of laughter it is mad and of mirth what doth it Eccles 2. 2. All the mirth of the wicked is like the crackling of thornes but a blaze and extinguished Their hearts are full of gravell there 's a dampe upon their consciences The terrors of God afright them amidst all their mirth an jollity The Epicure makes his belly his God Clemâ—ns calls his vice by two words which expresse them to the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belly phrensy the brutish drunkard makes his cups Clemens Alex his Idols Hee 's mighty to powre in strong drinke but he considers not that cups of trembling will follow cups of healthing and carousing and that the time will come when he shall be cald to a fevere accompt for those cups which he hath powred down his own throate and for those which he least thinks of that he hath forc't upon his brother O thinke upon this in your most sad and composed thoughts you who ever you are that are addicted to your pleasures that make your recreation your profession and imployment who eat and drinke and rise up to play when cards and dice to say no worse shall be more exercis'd then the booke of God when men can have time enough for vaine and unprofitable pastimes and can have mony enough to spend upon a base lust yet if they be requir'd to set upon a businesse of weight and consequence then they complaine of want of time and if they be entreated to extend their bowels of compassion to any of Christ's afflicted members then they plead poverty where there are such symptomes as these you may guesse what 's the disease of the ill-affected parts and the issue will be lamentable I have read of a young man who stood by St Ambrose and saw his excellent death he presently said to some of his boone companions O that I might live with you and die with him So many we have who with Balaam would faine die the death of the righteous but take no care to live the life of the righteous What wilt not thou foregoe a pleasure a beloved sinne for Christ Christ will one day say to thee could I be content to part with my blood and could'st not thou be content to part witha lust Augustine in his confessions hath August Confession this notable expression Quà m suave mihi subito factum est carere suavitatibus nugarum How sweet is it to mee of a sudden to want those sweet vanities One drop of a racking conscience swallowes up an ocean of ungodly joy Onely soule delights leave a sweet rellish in the spirit but carnall pleasures leave a sting in the conscience By these instances ye may guesse at the rest suffer me to make a briefe recapitulation of the premisses Suppose rest and quietnesse be the great things sought after whilst we pursue them greedily vexations troubles disquietnesse of spirit come in thick and threefold and dash all Promotions and preferments if they be the great things we seeke after they resemble Jonah's gourd which in one night had it's originall and it's period Riches and wealth if they be the great things sought after these fly away they prove Aegyptian reeds wells without water and they start aside like broken bowes Admit pleasures and carnall jollity be the great things sought
the City of God which St Peter cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 4. an immarcessible crowne of glory then thou would'st be transform'd into another manner of man thy tongue will be toucht with a coale from the altar Thy language wouâ—d bewray thee to be a denizon of Canaan thy love joy and hope would be alienated from the world and wholy center upon God who is the love joy and hope of thy soule Were there no future reward of godlinesse the beauty that is in it selfe is more amiable and desiderable then all the Kingdomes of the world and the glory of them What Cleopatra said Cleopatra to Marcus Antonius It 's not for you to be a fishing for small fish but for townes forts and castles And so for those who have the beames of Gods reconcil'd countenance darted into their soules who have a spirituall acquaintance and a sacred communion with the great â—â— God of Heaven and Earth It 's not for them to be trading for meane things for the trash and pelfe of this miserable world but their spirits must aspire unto great things eternall life v. Fox Martyr de Edvardo primo glory and immortality even the price of the high calling that is in Christ Jesus our Lord. It 's story'd of Edward the first that he had a vehement desire to goe to Jerusalem but being prevented by death he gave in charge on his death-bed that his sonne should convey his heart thither and for that purpose he left a great Masse of mony so the Saints though their bodies are not in Heaven yet their hearts are there and their conversation is above though their bodies are here below O that my words might make a firme impression upon your consciences that you would put the highest price upon godlinesse and account it your honour and preferment whilst others labour for corne and oyle and joyne house to house for the perpetuating of their memories let me perswade you to labour for the riches of faith and the riches of Christ that you may be rich in holinesse and may be truly noble by the divine image stamp't upon your soules you that are cald to be Gods Embassadours his mouth to his people how dare ye chuse rather to be schollars to Pythagoras then to Christ by affecting a stupendious silence you that have tooke upon you the charge of soules doe not O doe not maintaine your bravery by the price of blood The time will come when it will be said sheapheard give accompt of the flock committed to thy charge When Andrew shall come in with Achaia by him converted to the saving knowledg of the faith John with Asia Thomas with India Peter with the Jewes and Paul with the Gentiles where then shall the idol shepheard appeare will such an Apology hold I could not brooke the rusticity of the people it would be a crushing of my hopes of preferment if I should spend my spirits upon such illiterate men But how darest thou deny thy breath to those poore soules for whom Christ powred out his pretious blood out of his veines My hearts desire is that all men in place of quality would herein anticipate authority and feed their flocks themselves and labour to approve themselves workemen not to be ashamed not handling the word of God deceitfully Happy were it for us if we could keep a Parliament within our selves and save them a labour by setting upon the worke of reformation every man in his own soule and conscience Hee 's the best Critick who makes a Critica Sacra upon his own heart who labours to understand the Errata of his own life and to wipe them out with the spunge of Godly sorrow Whilst we have an heart and a heart a heart for God and a heart for Mammon whilst worldly pompe and high place come in competition with the glory of God so that we would gladly carry a faire correspondence on both sides if these be our humours we can never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke with a right foote in the waies of godlinesse When thou flatterest thy heart on this wise O if I shone in an higher sphere if I had such and such a place of dignity I should then labour to bring more glory to God thou colludest with thy conscience and art not acquainted with thy self-deceiving-selfe-deceiving-spirit how higher places might cause greater precipices If thou art not qualifi'd for the present condition I feare thou wilt be more unfit to manage another This is an hard lesson which I inculcate what shall the wise man deny his wisdome the honourable man his honours the rich man his riches we say t is a strong stomack that can digest much honey so it 's a strong spirit that is not overcome with the sweetnesse of much prosperity It 's a true signe that the Eunuchs were on Jehues side when they cast down Jezebell who had painted her face in pompe and glory so when the world comes in its harlots dresse and inticeth us to all manner of impurity if we can lend a deafe eare unto its syrenicall inchantments if we can bid defiance unto its bewitching allurements this is an argument that we set our faces towards Heaven that we seek a citty which is above whose maker is the Lord of Hosts In the second place I le adde a few directions how we should Use 2 1. For Direction doe to slacken our pursuit after great things and get our hearts estrang'd from them 1. For direction amongst many I shall only advise you to these foure things 1. Labour for a contented mind 2. Learne to deny your selves 3. Study the vanitie of the creature 4. Be acquainted with the fulnesse that is in Christ 1. You must labour for contentation of spirit It 's a lesson worth Dâ—rect 1. Labour for acontented mind the learning Phil. 4. 11. I have learned in what state soever I am therewith to be content what 's the reason that the ambitious never ceaseth climbing the covetous never ceaseth scraping the Epicure never ceaseth swallowing but because he is not contented with his present condition No life to a contented mind it accounts its poore cottage a kingdome it accounts its gleanings a granary its russet beyond all the rufflings in silk and sattin satis est divitiarum nihil amplius velle So Quintilian This is reckned by Seneca Quintil. Orat. 13. Seneca de vita beatâ Solum certe Beatum Cortina Aglium judicavit qui in angustissmo Arcadiae pauperis soli Dominus nunquam egâ—essus paterni Cespitis Teâ—minos invenitur Jul Sol. Polyhist amongst his beatitudes beatus est praesentibus qualiacunque sunt contentus amicusque rebus suis He indeed is a happy man who is contented with his present condition whatsoever it be Imagine thy present condition to be that which is allotted unto thee by God and that best which he in wisdome sees most convenient for thee this was Agars prayer Prov. 30. 8.
hath made Rulers iâ— Israel to be conscientious in the discharge of their duties that so they may hold up their heads with comfort before their judge When a man is cast upon the bed of sicknesse and all his sins are set in order before him then a man would part with all his wealth for the purchase of a good conscience and he would prize one glimpse of Christs reconcil'd countenance before the Empire of the world Now whither should a man goe for succour The world 's his enemy and it's madnesse to goe to my enemy for comfort Only the richeâ—â— of Christ those glorious things above must comfort thee or else thou canst never be comforted Those whom thou hated'st in thy health must be thy comforters in thy sicknesse Now thou art sensible what need thou hast of their prayers whom thou accounted'st the very abjects of men and refuse of the wotld Surely men speake not as they think when they revile many sincere Christians under the notions of hypocrites and dissemblers these they will be readiest to send for and apply themselves most unto them when a fit of sicknesse seiseth upon them You see then how great things in this world cannot helpe a man in the evill day in a languishing condition they fayle a man in his greatest necessity and therefore unworthy of our search and labour I inferre with my Prophet Ne quaerito seek them not 4ly and lastly the greatest things on earth cannot lead 4. Consider The greatthings of the world cannot carry a man beyond this life a man beyond this life they cannot carry him unto eternity A man cannot carry his honours and riches into another world Can a man carry the things of this world into the place of torments to bribe the flames or corrupt his tormentour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotle is an Epithite attributed to something of excellency Now the greatest things on earth are uncertaine transitory sading things when death shall strip us of lands and revenues of all our gorgeous attires and leave us naked if then we are not cloathed with the robes of Christs righteousnesse we are of all men the most miserable This garment alone of our elder brother must cover all our nakednesse Behold then we all stand at the dore of eternity severall waies God hath to call us and then we are utterly depriv'd of all Now a good conscience alone must stand us instead when all other comforts are defective Hic Murus aheneus esto c. this is the best bulwarke of defence Let 's no more trust to uncertainties to such things that will faile us Le ts lay up treasure for our selves in another world and now make provision for eternity whence all our comfort is deriv'd When once we are involv'd in eternity then we are in an unalterable estate no postibility of returning back to the land of the living Me thinks that the serious and frequent meditation of aeternity should rayse up our spirits and put us upon a dayly provision for our immortall soules The great things of the world are below our cognizance We call them great but by an Antiphrasis For they are little and lighter then vanity so multitudes find them by sad experience My conclusion shall be the Apostles patheticall exhortation Col. 3. 1 2 3. If ye then be risen with Christ seeke those things which are above where Christ sitteth at the right hand of God Set your affections on things above not on things on the earth For ye are dead and your life is hid with Christ in God The wisest Preacher Set forth in a SERMON Upon Prov. 11. latter part of vers 30. He that winneth soules is wise THe Areopagites had a custome that such SERM. 3. at St Maries OXON Aprill 16. 1648 as pleaded before them should pleade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without prefacing and without passion For passion of my own let it be discarded altogether All my designe is this to be inflamed with zeale to the glory of God and so to be transported with a passion of love towards your soules as to winne them to Jesus Christ And for prefacing I looke upon all slattering Apologies as superfluous and beneath the dignity of that worke I have in hand The words read are a sacred Proverb or a divine select Aphorisme deciphering forth in a Character the truely wise man Not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Greece nor the Philosophers of old not the accurate Linguists not the eloquent Orators nor the learned Rabbies nor Machiavilian Politicians not an elixar and quintessence drawn forth out of all the elaborate volumes of Philosophers and Orators can denominate the author truely wise in a spirituall and Theologicall acception My ground 1 Cor. 2. 14. is from the Apostle 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. compared with 1 Cor. 3. 19. But here the spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebrates the praises and stampes a character of wisdome upon him that winneth soules He that winneth seues is wise You know that Proverbs for the most part are entire sentences without connexion or dependance on the precedent words yet Context here And in the front of the text denotes a relation to what went before so that the precedent and subsequent parts of this verse referre each to other You have a rare description of the righteous man such a one whose heart is upright with God is resembled to a tree of life Alluding to the tree of life in Paradise As that was of Gods own plantation and had the preheminence of other trees so the graces of a godly man are of Gods own plantation None are borne holy but created so Grace is no plant that naturally growes in our Gardens but is a plant of our heavenly fathers plantation And as the tree of life had the preheminence of John 15. 5. other trees so the godly over all other men And it s observed by a judicious commentator on the place That the scope of this Proverbe Proverbil summa recidit ut discant homines quo pretio virum justuÌ„ aestimare convenit Carthwâ— Ehp. 5. 4. is to inhance the esteeme of the righteous man Though Godly men be held at a cheape esteeme and are accounted the scumme of the world yet the Allegory in the text gives in Gods Probatum est of them that they are as a tree of life And further it s said the fruit of the righteous i. e. the words and actions the counsell example life and conversation of a righteous man are the pretious fruits which the tree of life doth beare His words are savory ministring grace to the hearer Hee 's grave and edifying in his discourse His conversation is exemplary such as adornes his profession In a word the fruite of a righteous man is pretious fruite And if you would have a tast of it here you may gather one of the choicest that growes on this tree and that is to
in their greatest estate and confluences yet in comparison of Christ he sets upon them this brand of infamy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luther had such high esteeme of Christ and such a regard unto precious soules as he professeth satius est conturbari Lutheri loc com Adveniat verbum Dei adveniat et si sexcentum habuissemus ora cisummitteremus omnia Baldassar Minist Germ. Acts 17. 34. collidi totum terrarum orbem quam Christum non praedicari c. Baldassar Minister of Germany profest Let the Word of God come let it come if I had 600 necks I would submit unto it T is verified by experience what Luther was wont to say Praedicare verbum Dei nihil aliud est quam derivare in se furorem totius inferni satanae Yet God in his wisdome hath ordained this for a medium to convert soules And where the word of God is preached in sincerity the messengers meete with the same entertainment as Paul at Athens though some mocked and accounted him a babler yet others cleaved unto him Here then my Brethren is a point of wisdome to follow the example of Christ his Apostles and servants It was their wisdome to beget soules unto God It was their principall businesse according to their commission to open their eyes to turne them from darknesse unto light and from the power of Satan unto God Acts 28. 18. Goe you and doe likewise It 's a sound glosse upon the text Ex his colligitur c. Hence we gather wherein consists the Cartwright in locum true praise of Ministers not in others applauding of them and setting forth their parts but here 's their wisdome and knowledg indeed in converting soules unto God So judicious Carthwright 2. I proceed to the other demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here my taske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why it is so Arguments will be in laying downe some Arguments for confirmation of the truth The Arguments I 'le cast into 4 heads 1. In respect of God 2. In respect of the Object 3. In respect of the worke And 4ly In respect of the reward Arg. 1. In respect of God 1. In respect of God God hath a tender care of his own glory and this must be the end of the whole creation And above all the reasonable creature must act in every thing for the attainment of the last end the glory of God Now wherein is God more glorified then in the conversion of soules It s said John 15. 8. Herein is my Father glorified that ye beare much fruit And amidst variety of good fruit this is one of the most sweet and acceptable to God to pluck a sinner out of the Devils snare and convert him to Jesus Christ And this should be the sole end and designe of every one that enters into the Ministeriall function to promote the glory of God in saving of their own soules and those that heare them when this end is first in thine eye and accompanied with a consciencious sedulity in the exercise of the meanes thou mayest expect the blessing of God crowning thy endeavours with good successe And such a person is a man of wisdome who is so highly honoured by God as to be an instrument to convert but one soule unto God Arg. 2. In respect of soules The second Argument is in respect of the object soules and that rationall soules endowed with noble faculties the understanding and the will the very breath of God Gen. 2. 7. The peculiar creation of God not ex traduce not by propagation it 's God that formeth the spirit of man within him Zech. 12. 1. And God is terminus a quo ad quem both Eccl. 12. 7. The spirit shall returne unto God that gave it The soule is immateriall and spirituall a Heavenly borne being not made of the earth as the body was but infused by creation and created by infusion and though the body moulder into A nima creando infunditur insundendo creatur Aug. dust and see corruption yet the soule runs parallel with the longest line of eternity Men and Divels banding together cannot kill the soule And hereupon against perplexing feares and cares Christ gives a seasonable caution Matth. 10. 28. Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both body and soule in Hell Now then in the third place in respect of the excellent work Arg. 3. In respect of the wâ—râ—e employed upon so noble an object as an immortall soule the wisdome of the worker will be more enhaunc't We must know that God is the sole efficient cause of the salvation of a sinner man onlyan instrument subservient to Gods commands To preach pray conserre meditate is the Ministers duty but the successe is the work of God We are earthen vessels encompassed with infirmities men of like passions but in the weaknesse of the instrument the strength of God more eminently appeares and God works by weake meanes men of meane presence and low esteeme amongst men that no flesh may glory â—n his presence and all the honour may redound to God But the Lord had never any speciall service but he raised up persons of suitable spirits for the performance of it Bezaleel and Aholiab were filled with wisdome for building of the tabernacle God raised up the spirits of Ezra Nehemiah Haggai Zacharie Zerubbabel for the reedifying of the temple And now adaies God raiseth up men of heroicall spirits both of the Magistracy and Ministry to carry on the worke of reformation both in Church and State maugre all the hostile oppositions plots and projects of Sanballats and Tobiahs even all Jesuiticall Malignantfactions which are the Pests and Gangrenes of the kingdome Remora's and obstructions of reformation That prophesy doth afford many hopes against in any feares Dan. 9. 25. The street shall be built againe and the walls in troublous times Thus then I argue To conquer potent enemies to subdue places of great strength and reduce them to outward obedience is an argument of wisdome in the conquerours but to subdue unruly affections to conquer mens spirits to winne soules unto Christ this must be a higher piece of wisdome indeed 4. And lastly In respect of the reward the excellency of this wisdome shines forth more clearly He that gaines a soule doth Arg. 4. In respect of the reward an excellent worke so James sets it forth James 5. 19 20. Brethren if any one of you do erre from the truth and one convert him let him know that he which converteth a sinner from the errour of his way shall save a soule from death and shall hide a multitude of sins The very worke it selfe is sometime counted a reward the work and the reward are used assynonymous termes Isay 49 4. Yet surely my judgmâ—nt is with the Lord and my work with my God And besides no man
Churches of Asia onely Laodicea Rev. 3. 16 19. excepted because they wanted zeal they were luke-warm neither cold nor hot and therefore God will spew them out of his mouth Wherefore God commands the Angel or Minister of the Church v. 19. Be zealous and repent He that will gain souls must have his heart boyling in zeal to Gods glory Paul when he came to Athens and observing their Superstition was not afraid of the Philosophers encounter neither was he mealy-mouthed for all their reproaches but tells them plainly to their faces Ye men of Athens I Acts 17. 22. perceive that in all things ye are too superstitious Sin must not be connived at though in Athens nay rather the more to be reproved because in such a place eminent for Learning more is given and more is to be required and he that knoweth his masters will and doth it not shall be beatâ—n with more stripes Who can refrain speaking in the cause of God unless he be spiritually stupified and have a dumb Devil within him It was Luthers brave resolution to go to Melch. Ad. in vira Lutheri Wormes and preach the Gospel though every tile was a Devil to oppose him However zeal may be censured for phrenzy it s but the same Livery that Festus bestowed on Paul And thou mayest urge Pauls Apology I am not mad but speak forth the words of truth and soberness Act. 27. 24 25. And resolve with David if to be zealous for God be accounted vileness resolve to be more vile 5. He that would win souls must be a man of knowledge Charact. 5. He must be a man of knâ—wledge Where God gives a calling he furnisheth men with a competent measure of gifts for the discharge thereof Blinde guides Ignoramusses are none of Gods sending They run before they are sent Prophets were called Seers and the Priestslips should preserve knowledge As the Mal. 2. 7. Priest under the Law so the Minister under the Gospel must be a man of knowledge How should the Minister be able to grapple with the Hydra of Heresies to contend for the Faith to convince gain-sayers unless he be a man of knowledge There 's much use of secular Learning Arts and Sciences are Hand-maids to Divinity As long as they keep their distance they contract a good esteem but if the Hand-maid will have the preheminence of her Mistress 't is high time she should be casheered And there 's exceeding great use of Nurseries of Learning and Schools of the Prophets But here 's the knowledge which above all others you must get even the knowledge of Jesus Christ All the Fathers and Schoolmen and philosophers though in their due place they must be reverenced yet all their Learning put together cannot make you gainers of Souls It s Christ alone that can do it He can infuse Divine knowledge and give you eye-Salve as he promiseth Rev. 3. 18. He can give you that Vnction whereby you shall know all things This is a rare 1 Iohn 2. 20. knowledge to know how to gain a soul This onely is to be learnt in the School of Jesus Christ 6. He must be a man Orthodox in judgement one that hath the Charact. 6. He must be a man Orthodox in judgement Spirit of discerning to understand the ways of God able to distinguish truth from falshood otherwise being blinde and ignorant the blinde leading the blinde both must fall into the ditch God goeth not forth with the Ministry of false Teachers They may deceive souls but cannot gain them unless in that sense which is said that the Scribes and Pharisees did which compassed sea and land to gain a Proselyte and when he is made he becomes seven Matth. 23. 15. times worse the childe of the devil then before Such a gain is a dreadful loss not a winning but a destroying of souls It should therefore be our principal business to study the Scriptures and to be well grounded in the truth to be stedfast and setled in the faith not being carried about with every winde of Doctrine by the slight of men and cunning craftiness whereby they lie in wait to deceive Eph. 4. 14. There are three emphatical words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dye counterfeit Teachers imitate counterfeit Gamesters they can cog a Dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every work any trick any shift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wiley art of legerdemane To be fenced against these what need have we to pray for a spirit of discerning to know the truth and to have our hearts stablisht with grace as the Apostle exhorts Heb. 13. 9. 7. He must be a man of an holy life and exemplary conversation 7. He must be a man of a boly life Concionatoris vita Concionis anima Gregory de Pastorali curâ tells us Necesse est ut esse munda studeat manus quae diluere aliorum sordes curat That hand must be clean that 's imployed in wiping of others filthiness The Exhortation is urgent Isa 52. 11. Be ye clean that bear the vessels of the Lord. A good life is a good Commentary upon a good Sermon The Apostle is earnest in his Exhortations Rom. 2. 21. Thou that teachest others teachest thou not thy self c. Ministers lives should be standing Sermons their whole conversation a pattern of Piety They are Beacons set upon an Hill the eye of the whole Countrey is upon them As the godly observe So the eye of the wicked watch for their halting ready to make them an offender for a word It 's a common observation that the contention of Abrahams and Lots Herdsmen hath a greater aggravation because the Canaanite was then in the Land The observation of the wicked Gen. 13. 7. is not a small motive to engage us unto circumspect walking The very breathings of a Minister should be spiritual full of grace in his lips ministring grace to the hearers his words savory tending to edification his carriage serious grave exemplary adorning his Profestion as becometh the Gospel What an efficacy hath a good Phil. 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermon when it s backt with an holy life and conversation We should therefore pray for a serious heavenly frame of spirit 8. He that would win souls must be a man of industry This is Charact. 8. He must be a man of industry that Apostolical Character To be a work-man that needeth not to be ashamed 2 Tim. 2. 15. Christ admits no Truants in his School no Droans in his Hive no Loyterers in his Vineyard It 's said The labâ—râ—r not the loyterer is worthy of his hire Ministers are in Scripture called Pastors Seers Watch-men Work-men It s a palpable contradiction for to be a Pastor and not to feed a Seer and to be blinde a Watchman and to sleep and a Work-man to be idle Pharaoh bids Joseph set any of his Brethren that were men
Agag a ruling sinne thou canst not purchase the pearle For if the commodity be worth an hundred pounds he goes without it that bids but fifty pounds as well as hee that bids but twenty pounds There must be no hypocriticall defaulking from the price with Ananias and Saphira no halving of it with the strumpet or partial almost Christianity Act. 5. 2. with Agrippa A divided heart is afaulty heart We must Hos 10. 2. willingly part with all whatsoever is dearest or nearest though it be to the dismembring of our selves the parting with a right hand or a right eye our constitution our accustomed sins We may not be faint chapmen cheapning and hoping to bring the price down The Drunkard cannot have Christ and his cups The swearer cannot have Christ and his oathes The unclean person cannot have Christ and his strumpet The Hypocrite cannot have Christ and his painted glosses The cheating cradesman cannot have Christ and his false weights or sophisticated wares Christ will not bee thus coupled thus unequally yoaked Between light and darknesse Christ and Belial there can be no communion And thus farre having gone by way of Explication and Confirmation of the point give me leave to presse all home unto your consciences by particular Application uses 4. 4 Uses I would make of this doctrine for reproofe Examination exhortation and direction Vses 4. For reproofe For reproof of all such who will not sell all for the purchase of the pearle of price There are 4 sorts especially who will not goe to the price of this pearle Ignorant persons that know not the worth of it Covetous persons who preserre the world before it and open profane persons who scorne and doe what in them lyes to trample this Pearle underfoot These 4 come within the verge of this Reprehension 1. Ignorant persons through blindnesse of mind undervalue the Ignorant persons glorious excellencies of Jesus Christ Their grosse ignorance causeth them to undervalue Jesus Christ So that profane Duke of Burbon prefer'd his Part in Paris before his part in Paradise 1. Wee say Ignorantia excusat à tanto non à non à toto And we usually distinguish between an affected ignorance which is pravae disposit ionis from that which is crasse invincible purae negationis And so their punishments may be inflicted secundum magâ—s minus yet neither being excusable These through ignorance resemble Aisop's Cock preferring a barly corne before a gemme And these are lyable to a dreadfull curse mentioned by the Prophet Poure cut thy Jer. 10. 25. fury upon the Heathen that know thee not upon the families that call not upon thy name 2. Idle lazy persons are to be reproved who are so supine and carelesse as will not stirre a foot to purchase Christ The wisemen came from the East to worship Christ and the Queen of Shâ—ba from the uttermost parts of the earth to heare the wisedome of Solomon these shall rise in judgment against this lazy generation who will be at no paines and at no cost for the purchase of a Saviour Mannah falls round about your tents You have bread in the morning and bread in the evening will not you take paines to gather it You have a Mart and a market for your soules These places of concourse are open which is no small mercy and will you not come at them Men goe many miles for a gainful bargain and are ye so sick of the lazies as you will not step over the threshold to hear a Sermon Non nisi subla to reperitur gemmula saxo This pearle is not to be had by such as fold their hands in their bosomes nor such as lye at Tavernes and Alehouses nor such as in contempt of the Gospel willfully absent themselves from the publick ordinances for fear lest the plain dealing of the Minister should touch them to the quick 3. Covetous persons are to be reprooved who will not foregoe an Ox a farme not a penny profit in the trade for Jesus Christ Mammon is their god and therefore they 'le give no entertainment unto Jesus Christ Gold and silver corne and wine lands and sumptuous buildings are their God Take away these and they will reply with Mica ye have taken away my Gods and what have I more You may read the absurd Contents of the foolish Gadarens petition that Jesus Christ would depart out of their coasts They prefer'd their swine before a Jesus Judas betrayed Christ for 30 peeces of silver And the young man in the Gospel prefer'd treasures on earth before treasures in heaven Demas for the love of the world turn'd Apostate If a man will allow himselfe in covetousnesse hel 'e be any thing as opportunity offers Hel 'e sell his conscience for Mammon Hel 'e tack about for his best advantage A man that was never drunk with wine nor beare yet may be drunk with the cares of the world as our Saviour expresseth Luk. 21. 34. A Christian's conversation must be without covetousnesse 4. Profane persons are to be reproved such as are of Esau's humor Heb. 13. 5. Heb. 12. 16. who for one morsell of meat sold his birth-right A profane person will not foregoe a lust for Christ The drunkard will not leave his cups The uncleane person will not leave his strumpet nor the swearer his oaths for Christ And why I because they are enemies to Christ Christ and Belial Christ and profanenesse of spirit Christ and lusts cannot be reconciled Use 2. For Examination The second Use is for Examination whether we are willing to sell all for the purchase of Jesus Christ By way of character I l'e propound three queries 1. Doe we exalt and preferre Christ above all besides If so it will appeare by our judgments affections and conversation 1. Doe you exalt Christ in your judgments Have you a spirit 1 Query Doe you Exalt Christ 1. In your judgments 2. In your affections of discerning to discerne more beauty wisdome riches purity and vertue in Christ then in all the world besides observe what a high commendation the spouse gives of Christ upon experimentall knowledg Cant. 5. 10. My beloved is white and ruddy the chiefest amongst tenne thousand Christ was white for his innocency and ruddy for his sufferings 2. Doe you exalt Christ in your affections doe you love Christ with an entire love doth his love constraine you 2 Cor. 5. 14. Doe you set your joy upon Christ when Christ came in the power of his Ministery 't is said there was a great joy in that City Acts 8. 9. That Christian who hath a white stone and a new name O how is his heart ravisht with an exuberant joy And doe you place your desire upon Christ Psal 73. 25. whom have I in Heaven but thee there 's none whom I desire besides thee 3. Doe you exalt Christ in your life and conversation Then 3 Your life and Conversation doe we price
breach of Covenant and resolve to keep that inviolable which we made in a day of distress and for which there will be a day of account we are a sinking kingdom and cry out Lord save us or else we perish Hope even holds us up by the chin We are just as the Israelites coming out of Egypt in straights and intanglements amidst Rocks When they were in Egypt O what servitude did they meet withal and cruel bondage Now they come out of Egypt they meet with difficulties the Enemy overtakes them at Pihahiroth between Migdol and the Sea over against Baal-zephon Pihahiroth was a Cave hem'd in with Rocks Migdol signifieth a Cavernac rumbus inclusae Tower Baal was their God and Zephon signifies ruri speculatus est And see what counsel is given Moses said unto the people Exod. 14. 13. fear ye not stand still and see the salvation of the Lord which he will shew to you to day For the Egyptians whom ye have seen to day ye shall see them again no more for ever We are just as Jehoshaphat was in great straits and know not what to do but his practice must be ours to fall a praying O Lord our God wilt thou not judge them for we have no might against this great company that cometh against us neither 2 Chron. 20. 12. know we what to doe but our eyes are unto thee Hold out hope and thus it will argue and plead The Lord hath delivered us from our enemies we hope he will not suffer us to destroy one another The Lord hath done us much good and wrought miraculous salvations for us we trust he will not now destroy us after he hath done us so much good Joyn Faith Hope and Patience and thou wilt then wait to good purpose Sense fails contrivances are disappointed Faith bids dispute not but believe But Faith grows weak then Hope interposeth its good to hope in God Happy is that man whose hope the Lord is Art thou a tottering ready to fall hope underprops thee Art thou ready to sink hope findes out a twig to lay hold on but hope deferred makes the heart sick Then patience steps in and argueth thus Art thou a Believer consider A Believer makes not haste Hast thou hope thou must wait for that thou seest not quiet thy spirit and vvait upon God cast thy self upon his providence stay upon his wisdom rowl thy self upon his love and vvait quietly for his salvation He that vvaits chearfully submissively and patiently with Faith and Hope is put into a ready capacity of receiving a gracious ansvver from God Thus did the people of God they waited upon a word of Promise and relyed upon God for the fulfilling of the vision and they enjoyed the accomplishment thereof which is the second Head propounded viz. the illustration of the Point from the practice and example of the Saints in former times 2. The Doctrine illustrated by examples 2. I 'le first instance in the promises made to Abraham long before they were fulfilled There were two Promises made to Abraham 1. That the Countrey which God vvould give him should flovv with Milk and Honey 2. That his Seed should be as the Stars of Heaven Here 's Gods Word but his works seem strange to run quite cross unto it This vvould appear to a carnal eye to be a very dark vision Abraham vvas commanded out of his ovvn Countrey Now the Lord said unto Gen. 12. 1. Abraham Get thee from out of thy countrey and from thy kindred and from thy fathers house unto a land that I will shew thee As soon as he came into Canaan there was a Famine he vvas ready to starve There was a famine in the land and Abram went down into Egypt to sojourn Gen. 12. 10. there for the famine was grievous in the land This Promise was not made good till the Israelites vvere seated in Canaan many hundred years after and that his Seed should be as the stars of Heaven this vvas strangely brought about against all humane apprehension as by the sequel may appear for Abraham stayed many years before he had Isaac the childe of the promise and Isaac stayed 20 years before he had a childe and God bad Abraham kill Isaac These vvorks seem directly opposite to the Word of God But vve must not lay too much vveight upon the vvorks and thwarting passages of Gods providence but depend wholly upon the word What God promised unto Abraham was fulfilled every tittle in its season So the vision was dark to the Children of Israel Joseph told them that God would surely visit them and bring them out of that Land yet they must wait the limitted time And it came to pass at the end of the Exod. 12. 41. four hundred and thirty years even the self-same day it came to pass that all the hosts of the Lord went out from the land of Egypt Hannah Rachel Rebeckah waited Gods time and Sarah waited for a childe though against the ordinary course of nature God had promised and they must vvait upon his Word Seventy years were appointed for the Babylâ—nish Captivity The Jews must vvait till the expiration then and not till then came deliverance The impotent Cripple waited 38 years at the Pool of Bethesdah then Christ came and put him into the water and healed him The daughter of Abraham waited 18 years then Christ loosned her from her infirmity The Woman waited 12 years on Physitians who had the bloody Issue and they left her uncured and poverty to boot when that time was expired Christ came and healed her Ten days tribulation were appointed to the Angel of the Church of Smyrna Three days Plague to David God in wisdom hath set certain periods of time known onely to himself all which while he will exercise the Faith and Patience of his children at the end whereof and not before he will relieve and comfort them What time God hath set for Englands deliverance is a grand secret locked up in his Cabinet And whether our eyes may see a right settlement a Peace establisht upon the basis of Truth no man can determine We can say no more then Psal 74. 9. with the Psalmist We see not our signs there is no more any Prophet neither is there among us that knoweth how long Yet let us fall upon our knees and be earnest in Prayer for Zion O that the salvation of Israel were come out of Zion When the Lord bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Let us leave off murmuring and fall a praying let 's take off from anxious cares and adde more fervency to our Prayers let 's not be so saucy as to prescribe times and seasons unto God not to limit the holy one of Israel to times or means It 's a received rule of Augustine Let him Eligal opportunitation qui dat miscricordiam Aug. who shews mercy choose his season We
Root and brought death unto all his Posterity And Christ was a common Root and brought life unto all his Posterity They urge likewise Joh. 1. 29. Behold the lamb of God which taketh away the sins of the world A. Those in the world whom he loveth washeth and justifieth it 's not universall not singula genâ—rum but genera singulorum Compare this with Mat. 1. 21. And shee shall bring forth a son and thou shalt call his name Jesus for hee shall save his people from their sinnes The third false key is presumption of long life and mercy Neither A third false key Presumption of long life space nor grace are in thine own power God gave Jezabel space but denyed her grace Rev. 2. 21. And I gave her space to repent of her fornication and shee repented not This presumption hath ruined many a soule Many neglect their opportunities run their swinge and career in sinne and presume of mercy but the dore of mercy is shut against them and this key cannot unlock it Now God affords foure true keyes 1. Knowledge The eyes are opened to see the fountaine to 1. True key knowledge look up to the brasen serpent The knowledge of the worth of Christ provokes us to come to him God's people have inlightned judgements they are renewed in the spirit of their minds Eph. 4. 23. 2. Faith to believe that ther 's virtue enough in Christ to cure all 2. True key Faith our diseases both of body and soule Matth 9. 21. For shee said within her selfe if I may but touch his garment I shall be whole 3. Love And this will make us take many journies long and dangerous through fowle weather and it will sweeten all The 3. True key Love beloved object when enjoyed will make amends for all the waiting for it 4. Repentance mourning for sinne Repentance in us causeth 4. True key Repentance God to repent and make his bowels like the sounding of an Harp Jer. 31. 18 19 20. I have heard Ephraim bemoaning himselfe thus Thou hast chastised mee and I was chastised as a Bullock unaccustomed to the yoake turne thou mee and I shall be turned for thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed even confounded I did bâ—are the reproach of my youth Is Ephraim my deare son Is he a pleasant child for since I spake against him I doe earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. You must understand these clave non errante not as if the fountaine was merited for any of these duties for when wee have done all wee can we must acknowledge that wee are unprofitable servants But God hath afforded these meanes keyes and helpes we must make use of them but may not make them our Christs and our Saviours 5. I will adde a 5th Praier This is a key to open and shut 5th True key prayer Heaven James 5. 17 18. Elias was a man subject to like passions as we are and hee prayed earnestly that it might not raine and it rained not upon the earth by the space of three yeares and six months And he prayed againe and the hâ—aven gave raine and the earth brought forth her fruit Pray that God would wash thee and cleanse thee Psal 51. 10. Create in mee O Lord a cleane heart and renâ—w a right spirit within mee 3. I proceed to the third head propounded For whom is this 3. For whom is this Fountaine opened fountaine opened To give in my answer ' I le lay down this truth by way of corollary inferred from the premises That the fountaine of free grace is only opened to the adopted children of God This I shall open and apply briefly for opening whereof I shall propound these ensuing considerations 1. God from all eternity hath elected a peculiar people unto himselfe Consid 1. God from all eternity hath elected a peculiar people unto himselfe according to his owngood pleasure and purpose of his will Now election is of here and there one It 's an act of choice taking some and passing by others Jer. 3. 14. Turne O backsliding children saith the Lord for I am married unto you and I will take you one of a City and two of a familie and I will bring you unto Zion Like gleaning grapes Isai 17. 6. Yet gleaning grapes shall be left in it as the shakâ—ing of an olive tree two or three berries in the top of the uppermost bough foure or five in the utmost fruitfull branches thereof saith the Lord God of Israel This election hath no other motive but free love and grace Wee were in our blood Ezek. 16. 5 When I passed by thee and saw thee polluted in thy own blood I said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy blood live No provision of faith or Repentance mooved God to set his heart upon us as appeares Rom. 9. 11. For the children being not yet borne neither haveing done any good or evill that the purpose of God according to election might stand not of workâ—s but of him that calleth c. This Postulatum being laid down for undeniable God from all eternity hath elected a peculiar people Hence I frame this syllogisme only the elect have interest in the fountaine of free grace and mercy But only God's adopted children are elect ergo they only have interest in it 2. There are a peculiar people who alone are justified by the free grace of God in Christ Rom. 5. 1. Being justified by faith wee have Consid 2. There are a peculiar poople justified by free grace pâ—ace with God through our Lord Jesus Christ Rom. 3. 24. Being justified freely by his grace through the redemption that is in Jesus Christ Now thus I argue Only justified persons have interest in the fountaine of Christ's blood But the sons of God by grace and adoption are only justified persons Ergo they alone have interest in the fountaine of Christ's blood Psal 32. 1 2. Blessed is hee whose trangression is forgiven whose sinne is covered Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guilâ— Iustification is a forensicall terme took from an earthly Tribunal where a person arraign'd and condemned is afterward by virtue of a pardon acquitted 3ly Consider there are a peculiar people effectually called Many Consid 3. There are a peculiar people effectually called have an outward calling and take upon them an outward profession few are inwardly and effectually called This the Apostle presseth 2 Pet. 1. 10. Wherefore the rather brethren give diligence to make your calling and election sure for if you doe these things you shall never fall There are a few and but a very few called out of the world partakers
delight ver 47. And I will delight my self in thy commandments which I have loved ver 70. Their heart is as fat as grease but I delight in thy law So Paul Rom. 7. 22. I delight in the law of God in the inward man There was joy in the whole City when Christ was Preached Acts 8. 8. Joy in the Eunuch converted Joy in the Jaylor Acts 16. 34. And when he had brought them into his hâ—use he set meat before them and rejoyced believing in God with all his house Great joy in rearing the material Temple great joy at the bringing of the Ark and celebration of the Passover And such joy and delight is in the hearts of all Gods people They do not onely perform duties but delight in them As a man drinks when he 's dry eats when he 's hungry and delights in meat and drink so it 's the meat and drink of the Saints to do the will of God 3. Wee 'l survey the particular ways of godliness and see what cause of delight there 's in them The ways of Wisdom are either the ways of Gods Ordinances or ways of exercise of the Graces of the Spirit or ways of obedience to the Commandments These are all ways of Divine Wisdom and Godlinesse and all these ways are top full of delight and pleasure 1. The ways of Gods Ordinances are ways of pleasure Every Ordinance is a pleasant sweet and delightful Ordinance 1. The Word is a sweet Ordinance Psal 119. 103. How sweet 1. The word is a sweet Ordinance are thy words unto my taste yea sweeter then honey to my mouth It was his comfort in all afflictions Psal 119. 50. This is my comfort in my affliction for thy word hath quickned me Psal 19. 7 8 9 10 11. The law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple The statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes The fear of the Lord is clean enduring for ever the judgements of the Lord are true and righteous altogether more to be desired are they then gold yea then much fine gold sweeter also then the hâ—ney or the honey comb Moreover by them is thy servant warned and in kâ—eping of thâ—m there is great reward God speaks to us in his Word by the mouth of his Messengers O what sweetness doth God communicate to the soul out of this Ordinance Therefore Mary chose the better part Luke 10. 42. You may read her practice ver 39. She sat at Jesus feet and heard his Word Prov. 8. 34. Blessed is the man that heareth me watching daily at my gates waiting at the posts of my dores 2. Prayer is a sweet Ordinance The Saints have conference with 2. Prayer is a sweet Ordinance God and feel much sweetness and delight coming in Therefore Prayer is called incense Lev. 16. 12. And he shall take a censer full of burning coals of fire from off the altar before the Lord and his hands full of sweet incense beaten small and bring it within the vail Numb 16. 46. And Moses said to Aaron Take a censer and put fire therein from off the altar and put on incense and go quickly and make an atonement Psal 141. 2. Let my prayer be set before thee as incense and the lifting up of mine hands an evening sacrifice Rev. 8. 3 4. And another angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne And the smoak of the incense which came with the prayers of the saints ascended Solatium â—st habere cui pectus aperias Ambr. up before God out of the angels hand Hannah after all her tears felt joy coming in and she was no more sad 1 Sam. 1. 18. When we are in great afflictions we account it matter of comfort to have a friend to whom we may ease our selves by way of communicating our condition and unbosoming our selves to him These are such times when we can trust no person never so near nor dear Micah 7. 6 7. For the son dishonoreth the father the daughter riseth up against her mother the daughter in law against her mother in law a mans enemies are the men of his own house Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me Yet at all times we may goe to God unbosom our selves to him make our requests known unto him in the name of Christ And though riches forsake thee and friends forsake thee yet all 's abundantly recompensed in this sweet promise Heb. 13. 5. Let your conversation be without covetousness and be content with such things as you have For he hath said I will never leave thee nor forsake thee VVhatever thou wantest yet if thou wantest not a heart to pray thou wilt finde comfort The children of God would not loose the benefit of their Prayers nor a good look from Christ smiling upon them in answer to their Prayers for all the Joys and Delights in the Universe 3. The Sacraments are sweet delightful Ordinances For the Sacrament 3. The Sacraments are sweet Ordinances of initiation Baptism it 's a comfort to be admitted one of Christs Family 'T is that which Theodosius preferred before his Empire But the fruit of this joy and comfort will appear when God hath regenerated thee and made thee a new Creature Titus 3. 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghâ—st Now compare this Sacrament of Baptism with Circumcision and we may see how much God indulgeth us under the Gospel That was a hard and irksome service in cutting away the fore-skin from the flesh Simeon and Levi overcame the Sichemites when they were sore Now Baptism is far easier the dipping or sprinkling in Water More delight and pleasantness was in this Ordinance then that Then for the Lords Supper This is a spiritual Banquet a Feast of fat things such as is promised Isa 25. 6. And in this mountain shall the Lord of hosts make unto all people a feast of fat things a feast of wines on lees of fat things full of marrow of wines on the lees well refined 'T is a sealing Ordinance The word writes the evidence fair Prayer prevails with God for a sight of it The Sacrament comes and sets a seal to it and when there 's such a sealing day then salvation is come unto thy soul And these Ordinances must needs be full of delight and consolation which are the means of our eternal salvation 3. As the Ordinances are full of delight so are all the Graces of 3. All the Graces of the Spirit are sweet Ordinances Gods spirit Cant.
came justly upon them for the neglect and unprofitableness under the Gospel in King Edward the sixth's days And if they were so severely punished for a few years unprofitableness under the means of Grace of how much forer punishment shall we of England be accounted worthy who well nigh a hundred years have enjoyed the purity of the Gospel and yet we are barren and unfruitful Let us every one acknowledge his own unfruitfulness that notwithstanding fatning Ordinances we have lean souls and let us every one pray in particular Lord lay not my unfruitfulness under the Ministry unto my charge The Spirit will not always strive and wait at those Bethesda's God may in judgement say I will take this kingdom from you and give it to others who will bring forth the fruits of it I will no more suffer my servants to be abused no more suffer my word to be despised I 'le rain Mannâ—h no more round about your tents if you have so cheap an esteem of it Let us all deprecate this dreadful judgement which the Pâ—ophet Amos threatens Amos 8. 1. Behold a basket of summer-fruits and he said What seest thou and I said A basket of summer-fruit then said the Lord unto me The end is come upon my people of Israel I will not again pass by them any more This is the second way whereby the Spirit â—â—rives viz. By the Ministry of the word A third way whereby the Spirit strives is by the checks and 3. The Spirit strives by the conviction of conscience Multi habent scientiaÌ„ pauci vero conscientiam Bernard de interiore domo In corde puritatem In ore veritatem In actione rectitudinem Bern. de interdomo convictions of conscience Bernard makes a sad complaint in that excellent Tract De interiori domo Many haue knowledge but few have conscience He lays down there three choice qualifications of a good conscience To have sincerity in the heart truth in the mouth and rectitude in the conversation These are distinguishing Notes for tryal and examination Now the spirit of God strives by the checks of conscience Conscience flew in Judas his face a legal qualm came upon him I can call it no better It sprang from the horror of the wrath of God and Hell fire flashing in his face It was no Evangelical repentance Judas got thirty pieces of silver but conscience forced him to a restitution Conscience is a reflect act it looks back upon a mans self It is like a Musket over-charged it will recoil upon a sinner It is like a Blood-hound that will follow by the scent and will never leave searching till it hath descryed the Delinquent Wherefore Brethren let us take special notice of the checks of Conscience Let us keep faith and a good conscience joyn'd as the Apostle exhorts Let us not break Gods link Let Pauls Herein I exercise be our continual Monitor Acts 24. 16. Herein I exercise my self to have a conscience void of offence towards God and towards men A Christian may have a pardon in the Court of the Judge and yet not discern it in the Court of his conscience In case of desertions withdrawings and suspensions of Gods gracious countenance a Christian may not be able to apprehend Gods reconciled countenance but in this case there are incouraging supporting promises Isa 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God We read likewise Psal 97. 11. Light is sown for the righteous and gladness for the upright in heart and Psal 112. 4. Unto the upright there ariseth light in the darkness God is gracious and full of compassion and righteous in all his ways But what shall we say when a sinner is condemned both in the Court of the Judge and of conscience how great is that condemnation Spira had a check of conscience and a voice forbidding him O do it not He paid full dear for the wounding of his conscience It 's an observatian of an excellent Divine in a precious Book called Moses self-denyal We had better saith he have all the world Mr. Burroughs Moses Self-denyal cast shame in our faces and upbraid us then that our consciences should cast dirt into them It 's better to endure all the frowns and anger of the greatest Potentates on earth then to have an angry conscience within our breast It 's better to want all the pleasures that earth can afford then to loose the delights which a good conscience will bring in O let the Bird in the breast be always kept singing whatsoever we suffer for it We all subscribe to this in Theâ— whether we do thus in Hypothesi let 's examine our awakned Conscience Let us every one deal impartially with his own conscience All our hearts are naked unto him with whom we have to deal Let every one pray study confer for the information of his own Conscience nothing may be done doubtingly for that is not of faith and whatsoever is not of faith is sin In the whole course of our lives let us bring all our actions to the rule of the word of God and let that decide the controversie Here 's a four-fold infallible rule Let A four-fold rule for the examining of conscience 1. Every one be perswaded in his own heart 2. Let us abstain from all appearances of evil 3. Prove all things and hold fast that which is good 4. Hold faith and a good conscience Let us keep close to these known plain rules discarding carnal policy carnal interests which are the devised ways of men and then let our resolution concur with Luthers I bear this title I HuÌ„c gero titulum cedo nulli Luth. yeild to none Now then when the Spirit thus strives by the checks of conscience let us not resist nor stifle those motions let us not shut our eyes against known light breaking in upon us This is a third way whereby the Spirit strives viz. by the checkings and convictions of Conscience A fourth way wereby the Spirit strives is by the tenders of 4. The Spirit strives by the tender of mercies mercies and loving kindness openings of bowels of compassion towards poor sinners These mercies are tender mercies and there is a multitude of them Psal 51. 1. Have mercy upon me O God according to thy loving kindeness according to the multitude of thy tender mercies blot out my transgressions They are the sounding of Bowels the fountain opened Zech. 13. 1. In that day there shall be a fountain opened to the House of David and to the Inhabitants of Jerusalem for sin and for uncleanness Here is a free tender of Jesus Christ and the riches of his mercies The spirit makes many Proclamations and Invitations to come in to Jesus Christ One is Isa 55. 1. Ho every one that thirsteth come ye to the waters and
God did beseech 2 Cor. 5. 20. you by us we pray you in Christs stead be ye reconciled to God Oâ—r commission may be out of date to morrow Christ now waites till his locks be wet with dew now he calls sinners to repentance He hath sent me on an errand this day to invite thirsty soules to come unto him and he will give them drink to invite those that are heavy laden and he will give them rest It 's my businesse this day to tender Jesus Christ the Fountain opened to presse home the Exhortation of the Holy Ghost Let the wicked forsake his way and Isa 55. 7. the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Now what answer shall I return unto him that sent me Suffer I beseech you Fathers and Brethren the word of exhortation not to suffer the holy Spirit to spend his sacred breath in vain You have many prizes put into your hands improve them in your several capacities to the glory of God and mutual edification one of another Let Rulers rule with diligence let Governours Tutours Masters of Families all unite their endeavours to promote the Gospel of Jesus Christ and put Joshua's resolution into practise but as for me I and my house we will serve the Lord. O that Josh 24. 15. we could be spirituall Fathers to those that are committed to our charge Governours and Tutours should look upon themselves as Pro-parents and upon the Scholars under them as children and therefore ought to have special care over them and principally to enquire how it fares with their soules what knowledge they have of Jesus Christ What a comfort will it be another day when we can say Behold Lord here we are and the children which thou hast given us Thou â—ord hast made us spiritual Fathers unto these young Pupiss Now whilst the Spirit stayes waiting upon us whilst we have time talents and opportunities vouchsafed unto us whilest we live under the sound of the Gospel and hear admonitions reproofs and many Exhortations to repentance let us not put off the Spirit with any more delatory answers but resolve with the full purpose of our hearts to cleave unto the Lord. I have two or three plain moving considerations to adde for the better setting home of my Exhortation Consider the brevity of our lives What 's our life but a bubble Consid 1. The brevity of our lives John 4. a flower a vapor a shadow By these resemblances the Holy Ghost sets forth the shortness of our lives We had need be a working while day lasteth I must work the works of him that sent me while day lasteth the night cometh when no man can work A night of death is coming wherein no man can work and we must always remember that the Spirit strives not always not during the whole course of our lives It moves when it pleaseth and on a suddain ceaseth yet at the most it moveth no longer nor striveth no longer but this little moment of time whilst we are on this side the grave After death there will be no more warnings no more admonitions no place left for repentance no Purgatory that 's a Popish dream He that dieth filthy will so remain unto all Eternity Now then my Brethren considering you have but a little time and upon this moment depends Eternity and after death there will be no further tenders of Grace and Mercy let us husband this time to the best advantage Let us prize Sermons Sabbaths and all those Evangelical Dispensations vouchsafed to us more then ever we did Let us redeem the time as we are exhorted Eph. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 16. buying out or making a good market of the season Every thing is beautiful in its season there 's a season acceptable and there 's a season perilous Let 's come when God calls that 's the accepted time let 's not prescribe a time of our own that 's the perillous season let 's not account time a slight matter for each minute ought to be valued A second consideration shal be drawn from the uncertainty of the Consid 2. The uncertainty of the spirits striving Nil pretiosius tempore heu nil hodie vilius invenitur Bern. Veniet tempus quo vel unam horam ad resiâ—iscendum redimere mirum quantum optabimus Otho Casmannus spirits strivings If the holy Spirit be rejected its uncertain whether ever he will come again The Spirit will not always bear reproaches indignities If we refuse to give God the glory of his mercy he will shew upon us the glory of his Justice and Power If we will not open when God knocks at our doors he will not open when we knock at his door Unkindness will drive away a friend from our houses When the Spirit invites himself unto us if we will open he will come and dine and sup with us if we refuse this Heavenly guest how shall we escape our destruction will be inevitable This Spirit is often compared to fire nothing more comforting nothing more consuming than fire If thou wilt not suffer the Spirit to purge and refine thee it will consume thee Nothing more comfortable then light warmth and witness of the Spirit Nothing more terrible then the bondage conviction and condemnation of the Spirit Therefore beware of resisting any good motions that the Spirit of God puts into thy heart this day lest if the spirit have a repulse he may go away and never return any more 3. Thirdly Consider the certainty of the day of Judgement 2 Cor. 5. 10. For we must all appear before the judgement seat of Consid 3. The day of Iudgement Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Then there will be an account to be given for all the Sermons which we have heard for all the Sabbaths we have enjoyed for all the motions of the Spirit for all the admonitions reproofs Gospel opportunities and advantages that we have received we should therefore hear a Sermon now as for ought we know we may be presently summon'd by death to appear before the Judgement-seat of Jesus Christ Let us imagine that now we hear this day as if it might be our last day We hear for Eternity Preachers and Hearers shall be called to an account at the great Assise The Lord grant that we may all give up our accounts with joy The third Use shall be for reprehension of those who resist or Use 3. For reprehension stifle the strivings and the sweet motions of the holy Spirit To come to particulars 1. How sad is their condition who are contemners of the sweet motions of Gods Spirit Let them read Rom. 8. 9. If any man hath not the spirit of Christ he is none of his Such
A new understanding 2. 20. when Saul was converted he had a new understanding he was another manner of man he was inspired from heaven and had divine illumination 3. There 's a new Will Psal 110. 3. Paul askt Lord what 3. A new will wouldst thou have me to doe after Christ met with him by the way 4. New Affections Col. 3. 2. 4. New affections 5. A new heart 6. A new life 5. A new Heart It 's commanded Ezek. 18. 31. and promised Ezek. 36. 26. 6. A new Life there are new paths there are new waies the fruit of Regeneration is newnesse of life and conversation the fruit of a regenerate man is to holynesse he brings forth fruits meet for repentance as we are commanded Mat. 3. 8. I proceed to another Use for Exhortation to exhort and excite Vse 4. For Exhortation every one to search and enquire and let every one ask his own heart whether or no he be regenerated This is a matter of eternal consequence and therefore we should make it a Question and ask every one himself particularly Am I regenerated yea or no. For Motives consider 1. The necessity Joh. 3. 3. No comming to heaven withou Mot. 1 Regeneration 2. All the Actions Services and Duties performed by unregenerate Mot. 2 men can no waies be acceptable and pleasing unto God For whatsoever is not of Faith is sin Now the most gaudy specious pretences of unregenerate men arise not from a Principle of Faith there 's Self-love Vain-glory at the bottom Now without Faith â—ere is an utter impossibility of pleasing God Heb. 11. 6. 3. Nothing defiled shall ever enter into heaven Now an unregenerate Mot. 3 person is unwasht left to lye in his blood and pollution his wayes are foul his mind and conscience are defiled No sink so filthy as the state of unregeneracy The fift Vse is for Direction Vse 5. For Direction First Pray hard for Divine Wisdome Jam. 1. 17. All Secular Learning all the accomplisht knowledge in the Arts and Sciences are not able to teach this Mystery of Regeneration It comes from heaven it 's the work of the Spirits illumination to open the understanding to bring a soul from darkness unto light 2. Wait upon God in his Word the Word is the â—eed of Regeneration it 's immortal incorruptible Seed 3. Pray for the Spirit the Spirit causeth this Seed to fructifie The sixth Vse is for Consolation O how happy are their conditions Vse 6. For Consolation Rev. 1. 5. who are savingly wrought on by the Spirit of God! It 's God that hath loved them and washt them and made them Kings and Priests unto God They are new born and are of the family of the First-born Not flesh and blood not the greatest birth nor accomplisht parts hath revealed this Mysterie of Regeneration this is onely the work of Gods Spirit Now what 's the Duty of regenerate persons 1. To praise God and tell of his goodness So did Paul reciting the History of his Conversion break forth into Praises 1 Tim. 1. 17. 2. To walk as becommeth converted children Eph. 5. 8. Regeneration must be evidenced by the fruits of a sanctified conversation 3. To set an high price on so great a distinguishing love and mercy That God should change thy heart and purifie thy nature This is 1 a work of an Omnipotent God 2. In instanti 3. Ex nihilo it 's a pure Creation pray then with David Psal 51. 10. Create in me a clean heart O God and renew a right spirit within me Unconverted must pray for Regeneration and Converted must pray foâ— further Manifestations and Evidences there 〈…〉 that this great work is effectually wrought upon their soules The Feasts of Purim OR Two Solemn Festivals instituted ordained in remembrance of that wonderfull Deliverance from Hamans bloody Plot applyed to our Anniversary Commemoration of Gods gracious Deliverance from the GUN-POWDER TREASON upon Esther c. 9. v. 27 28. The Jews ordained and took upon them and upon their seed and upon all such as joyned themselves unto them so as it should not fail that they would keep these two dayes according to their writing and according to their appointed time every year And that these daies should be remembred and kept throughout every Generation every Family every Province and every City and that these dayes should not faile from among the Jews nor the memoriall of them perish from their seed THE Text and Solemnity of this day of Thanksgiving answer Serm. 6. at St. Maries Oxon. Nov. 5. 1654. each other as in water face answers face The Jews having obtain'd a signall deliverance from a barbarous Massâ—cre plotted and contrived by Haman the sonne of Hammedatha the Agagite their inveterate and implacable Adversary set apart by way of gratulatory Commemoration the foâ—rteenth and fifteenth day of the Month Adar that they should make them daies of feasting and joy and of sending portions one to another and gifts to the poor Ver. 22. And wee of this Nation being wonderfully delivered from a Romish Devillish design of the Gun-powder Treason are here on purpose met to commemorate with thankfulnesse this fifth of November when the Blow was intended to be given but through Mercy was disappointed Some Parallels might easily be drawn between Hamans hortid Assassination and the bloody Butchery intended this day though in many things this Popish Plot wants a parallel Haman was an old enemy to the Jews he was an Agâ—gite of the Family of Agag King of Amalek and therefore upon an old grudge the greater enemy And this Haman was a â—avoâ—rite in the highest degâ—ee of King Ahasuerus and so in a fitter capacity to bring his mischief to â—ass The occasion of the first quarrel was but a petty trissing inconsiderable matter Mordecai did not bow nor do reverence to Haman The want of a bended knee first blew Esâ—h 3. 2. the coâ—l of contention firâ— incensed Haman against Mordecai Several Questions are raised whether Haman expected from Mordecai more than a civil worship or whether Mordecai refused to do reverence because Haman was a Persian and as their custome is had the Sun pictured in his breast or because he was of the Family of Amalck with whom God would have War from generation to generation Exod. 17. 16. Hence there are raised several disputes and many coÌ„jectures neither is it necessary to be too peremptory in our determination seeing the Scripture is silent but Human thought scorn to lay hands on Mordecai alone Esth 3. 6. Aquila non â—aptat muscas he aims at the utter ruin of Mordecai and all his people Tutum est nescire quod tegitur Ambr. He complains to the King against the Jews pleads an argument ab inutili that it 's not for the Kings profit to suffer them Esth. 3. 8. The King gives Haman his â—ing and gives the Jews into his hand ver 10. The Scribes write the Letters the Posts
is any 2. Prayer must be in Faith whit available in the sight of God It s the prayer of a righteous man which availeth much And only beleevers are accounted righteous in the sight of God 3. Prayer must bee fervent James 5. 16. Qui timide rogat docet negare 4. All Prayer must be put up in the name of Christ Joh. 15. 6. 3. Prayer must be fervent 4. All Prayer must be put up in the nāe of Christ 5. Prayer must be with perseverance 6. Prayer must proceed from the spirit of Adoption No petition can be excepted unlesse it be prefer'd in the name of Jesus Christ 5. This Prayer must be with perseverance 1 Thess 5. 17. Will the Hypocrite saith Job pray alwayes will he alwayes call upon God 6. Prayer must proceed from the Spirit of adoption Gal. 4. 6. Many have a gift and are strangers to the grace of prayer Many use a form and yet are unacquainted with the Spirit of prayer Many use prayer as a duty few as a meanes Wherefore we must shaddow forth the spirit of prayer by these propertyes 1. There 's a warming of the heart the heart powreth out its selfe before the Lord Hence comes grones sighes supplications The heart is seriously affected Prayer is rather heart labour then lip labour and the heart breakes and pants after God in prayer So was Hannah affected in powring out her heart before the Lord. 2. There is a Child-like language There is Abba Father 2. Gal. 4. 6. There is much difference betweene the language of Children and Slaves Gods children learn his language and they come as children unto a Father 3. Their aime ends and designes are Gods honour and glory 3. Self-ends and interests doe not set men on work to pray the spring that moves is love to God his honour and glory and the end and aime they drive at is the glory of God In the next place its inquired How may we give God the Q. 2. How we may give God the Male in receiving of the Sacrament Male in receiving of the Sacrament For Answere hereunto we are to note that if we rightly examine our selves we may participate of the Sacrament To which purpose I will set down Self-examining-objects Self-examining-propertyes and Self-examining-graces 1. For self-examining-objects and they are either thoughts Words and Deeds as 1 For our Thoughts we must examine whether they are sanctifyed 1. Self-examining-objects 2. Self-examining-Propertyes 3. Self-examining-graces Jer. 4. 14. 2. As for Words they must be such as minister grace to the hearers Col. 4. 29. and 3 As for our Actions they must be such as become the Gospell Phil 1 27. 2. For self-examining-propertyes they must be 1. Thorough and Impartiall we must take notice both of lesse and greater sinnes No sinne must escape us without due and serious examination 2. Regular The rule of the word must be that whereby we must try and examine our whole life we must bring all to the Law and Testimonye Then 3. For Graces we are to examine in these especially 1. Knowledge is required whether we discern the Lords body An Ignorant blind devotion is abominable and rejected by God we must know the nature of a Sacrament the Institutor the end of it we must know our happynesse by creation our misery by sinne in Adams fall our restored condition by Christs Redemption the benefits of Christs purchases viz. Justification Sanctification and Glorification 2. Faith is required and this must not be Temporary Historicall Dogmaticall but a Justifying faith such a one as purifieth the heart Act. 15. 9. as is unfained and worketh by lowe 3. Repentance this must be Evangelical This Repentance must have these fruites 2 Cor. 7. 10 11. 4. Love both love to God and love to the Brethren Joh. 13. 47. Love is the badge of a Disciple 5. New obedience newnesse of life is required Isa 55. 7. And thus we must give God the Male in the celebration of his Ordinance But the next Question hath some affinity unto this Q. 2. Whether we give God the best in our graces Q. 2. Whether we give God the best in our Graces Not to instance in what I instanced before I le propound other instances viz. In Humility Meeknesse Temperance Wisdom 1. Doe we give God the Male in the exercise of the grace of Humility There may be a voluntary Humility and a naturall humble carriage but the question is whether we have that Humility which is of the same stamp with spiritual Poverty whether self be emptied Christ advanced 2. For Meeknesse there 's in some a more natural inclination to Meeknesse But when we are provoked to wrath do we then shew meek spirits to bear and forbear with others to overcome evil with good to heap coales of fire upon enemies heads 3. For Temperance where is our sober temperate carriage in Abstinence and Moderation Phil. 4. 5. 4. For Wisdome doe wee labour for Wisdome Divine Wisdome and honour God with it lay forth our parts interests and all to honour God withall Q. 3. Whether we give God the Male in our whole life conversation Q. 3. Then the last Question is whether we give God the Male in our whole Conversations To which purpose by way of character we must decypher out such a Conversation 1. It must be holy 1 Pet. 1. 15. 1. Holy 2. Sincere 3. Universall 4. Wise 2. It must be sincere 2 Cor. 1. 12. 3. It must be universall Ps 119. 6 101. 4. It must be wise and ordered with discretion the wisdome of the Serpent is required as well as the innocencie of the Dove 5. Fruitfull 5. It must be fruitfull in the exercise of good works A Christian Conversation is not barren it must bear twins 6. Regular 6. It must bee regulated according to the Gospel Phil. 1. 27. Vse 4. For Direction The fourth Use in order is for Direction For the better setting home this Use as may be most profitable for you I shall endeavour to answer two Queries The first whereof is what impediments and obstacles we should remove that hinder us from giving God the best Then secondly What special duties are required to shew the Q. 1. What Impediments are to bee removed Imped 1. Ignorance sincerity of our hearts that we offer God the Male even the best of all our services For answer unto the first Question the Impediments are these especially 1. An ignorant blind mind when people understand not the excellency of Jesus Christ they will brayd of the Gaderenish humour they preferre their swine before him There 's ignorance sufficient when they askt what is thy Beloved more than another beloved Cant. 5. 9 10. But the Spouse gives an experimental answer v. 10. My Beloved is white and ruddy the chiefest of ten thousand 2. A frothy and vaine spirit How many entertain a low and Imped 2. A frothy vain spirit cheap
Testament unto the New we shall find the whole Church earnest for one man Act. 12. 5. Peter therefore was kept in Prison but prayer was made without ceasing of the Church unto God for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intentae So Beza referring to the ardor of the mind Sine intermissione so Erasmus And how speed these prayers Vers 7. The Angell of the Lord came upon him and a light shined in the Prison and he smote Peter on the side and raised him up saying Arise up quickly And his chaines fell off from his hands Upon this Scripture I l'e give you that observation of an excellent Divine lately gone Dr Harris Pet. Enlargement from us to heaven in that rare Sermon called Peters enlargement The Enemies saith he shuts the Prison dore the Church opens Heavens dores so there 's old tugging for the prisoner but the Church will not let him go saith God if you will take no deniall there he is And as the whole Church prayed for the Apostle so did one Apostle Paul pray much for the whole Church Rom. 1. 9. For God is my witnesse whom I serve with my spirit in the Gospell of his Son that without ceasing I make mention of you alwaies in my prayers And Eph. 1. 16 17. I cease not to give thanks for you making mention of you in my prayers that the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of wisdome and revelation in the knowledge of him 2. To these examples I l'e adde in the next place Scripture precepts for Proofe Ministers are in a peculiar manner in joynd this 2. The Doctrine proved by Scripture Precepts duty Joel 2. 17. Let the Priests the Ministers of the Lord weep between the porch and the Altar and let them say spare thy people O Lord and give not thine heritage to reproach that the Heathen should rule over them wherefore should they say among the people where is their God All are in joyn'd Psal 122. 7. Pray for the peace of Jerusalem they shall prosper that love thee peace be within thy walls and prosperity he within thy Palaces And James 5. 16. Confesse your faults one unto another and pray one for another c. In the third place I l'e assign some grounds and reasons for confirmation and these I shall reduce unto three Heads 3. The Doctrine confirmed by Reasons 1. In respect of God 2. Of prayer 3. Of Jerusalem All these are strong Arguments to perswade 1. In respect of God who both expects and promiseth a blessing R. 1. In respect of God upon the meanes The Lord so expects prayer as that he will not grant great mercyes unto his Church but in and by his peoples prayers God hath ingaged himselfe in a Bond. His promise is his Bond and he will have it put in suit before he pay it See what God promiseth Psal 50. 15. Call upon me in the day of trouble I will deliver thee and thou shalt glorify me And Jer. 33. 6. Behold I will cure them and reveale unto them the abundance of peace and truth And I will cause the captivity of Judah and the captivity of Israel to returne and will build them as at the first So Zeph. 3. 20. In that time I will bring you again even in the time that I gather you For I will make you a name and a praise among all people of the earth when I turne back your captivity before your eyes saith the Lord. What a glorious Church is Prophecied and what transcendent beauty will the Lord put upon them Isai 54. 11 12. O thou afflicted tossed with tempest and not comforted behold I will lay thy stones with faire colours and lay thy foundation with Saphirs and I will make thy windowes of Agates and thy gates of Carbuncles and all thy borders of pleasant stones By all these Hyperbolicall similitudes is set forth the glorious condition of the Church in the daies of the Gospell These are great Beauties and excellencies prophesied of the Church yet as they are worth praying for so in good earnest they must be sought of God Jer. 33. 3. Call unto me and I will answer thee and shew thee great and mighty things which thou knowest not c. 36. Ezek. 37. Thus saith the Lord I will yet for this be enquired of by the House of Israel to do it for them I will increase them with men like a flock Now prayer is Gods Ordinance the language of his Spirit the musick which he loveth no Melody in Gods account like unto the prayers of his people Wherefore though God promiseth great things unto his people who will not faile one jot of his word yet he will have his Children plye the Throne of grace He is the great Master of Requests and loves to see his Court full of Suitors He is the great God that heareth prayers and delighteth in prayers and it is his pleasure that his people should be his remembrancers even to spread before him the condition of his Church For though it 's best known to him already yet he will have them call cry and seek with Importunity for the accomplishment of those good and great things which he intends for his own people Though deliverance was promised out of the Babylonish captivity at the expiation of 70 yeares yet they must pray for it Psal 126. vers 4. Turne again our captivity O Lord as the streames in the South A second Reason shall be taken from the great benefit of prayer R. 2. From the great Benefit of prayer It is an instrumentall meanes under God to obtain a blessing By some it is called Clavis viscerum Dei virtus omnipotens Their intentions are good I doubt not who use these expressions yet it is not safe to use them without an explanation of their sence Without question great help comes by prayer yet the help depends not upon what we do but upon God that gives to will and to do It is our duty to pray and the praise and glory of the successe and issue coming of prayer we must ascribe wholly unto the Lord that heareth prayers Now what helpes prayer affords may be represented in these following particular Instances 1. Prayer is an Universall help It 's Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Prayer is an universall help when raine is wanting when enemies get the victory when there is death famine and pestilence then is a speciall time to pray and God promiseth audience 1 Chron. 7. 13 14. If I shut up Heaven that there be no raine or if I command the Locust to devour the Land and if I send Pestilence among my people If my people which are called by my name shall humble themselves and pray and seeke my face and turn from their wicked waies then will I heare from Heaven forgive their sinne and heale their Land This is a Soveraigne medicine of Gods owne appointment for all diseases
For every wise man Char. 3. this Conversation must be prudent must order his affaires with discretion We usually say Ignis in foco is good but not in tecto Many have a good cause but through indiscretion spoile it in the carriage There is required as well the wisdome of the Serpent as the innocency of the Dove Every wise woman saith Solomon buildeth her house but the foolish pulleth Prov. 14. 1. it downe with her hands Now by wisdome I meane not the wisdome of the times we see too much of that Machiavilian wisdome which is a turning and returning and complying with all times and humours be they never so bad for personall interest This wisdome hath no portion in this businesse But I understand spirituall wisdome that which cometh from above such as the Apostle mentioneth with distinguishing qualifications which is pure peaceable gentle easy to be intreated full of mercy and good Jam. 3. 17. fruits without partiality and without hypocrisy Neither would I be mistaken I count not that wisdome which alwaies joynes with the winning side at a venture nor that which suites with the fashion of ancient Persians now adaies revived to worship the rising sun Too many we have of that temper in these times whom we account wise though indeed they be errand fooles and their wisdome like Achitophels may in time be turned into foolishnesse But that I account wisdome which hath a spirit of discerning to understand the things that differ to understand what is the right rule and to walk accordingly And to adde no more I l'e rest in the determination of Job The feare of the Lord that is wisdome and to Job 28. 28. depart from evill is understanding 4. And lastly This Conversation that consists in the departing Char 4 this Conversation consiâ—ts in departing from iniquity from iniquity and accords with a holy profession is Universall thorough-paced and every way compleat There 's a threefold Universality of Subject Object and Time 1. For the Subject The whole man is ingaged to Obedience all the members of the body and faculties of the soule With my whole heart have I sought thee saith David O let me not wander Psal 119. 10. from thy Commandments 2. There must be Universality of the Object Then shall I not Psal 119. 6. be ashamed when I have respect unto all thy Commandments 3. Universality of Time Being delivered out of the hands of Luk. 1. 74. our enemies We must serve him without feare in holinesse und righteousnesse before him all the daies of our lives 3. I proceed to a third Use for Exhortation to presse home Vse 2. For Exhortation unto us all the duty of the Text To depart from Iniquity If we be Christians let 's evidence it by our Conversations let 's walke as becometh Christians What will Heathens Turkes and Jewes say when Christians walke loosely and carelesly they will blesse themselves in their owne erroneous waies and thus by our loose walking we give advantage unto the enemies of the Lord to blaspheme Amongst others take two or three motives to perswade you to your duty 1. Consider the eye of God his omniscience and omnipresence Mot. 1. Consider Gods Omniscience Job 10. 14 15. His eye-lids try the Children of men The eyes of the Lord are every where beholding the evill and the good This was a monitor to Joseph to David to Job If I sinne then thou markest me c. The Lord knoweth all hearts seeth the inmost recesse and diverticles of thy spirit All things are naked unto him with whom thou hast to deale 2. Consider the eyes of men Good men observe our carriages Mot. 2. Consider the eyes of men professours are much observed how they walke They are Beacons set upon a hill top multitudes behold them Good men observe that they may gaine some spirituall advantage They expect the performance of our duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stirre up and exuscitate graces to quicken or inliven them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expected to edify and build them up in their holy faith Now if we are not what we pretend if we be no more but formall professours if our practice accord not with our profession we sadden the hearts of the righteous And likewise bad mens eyes are upon us they watch for our haltings as Benhadads servants they lye at the catch Now if we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a straight foot if we are loose in our lives and carelesse in ordering our footsteps notwithstanding our profession be never so strict we strengthen the hands of the wicked A bad life is a confutation of a good profession Although the Profession it selfe is not the worse because there are some hypocriticall professours yet ignorant and malicious men endeavour to wound the profession it selfe and asperse it by reason of scandalous professours 3. Integrity and uprightnesse of heart and life will comfort us Mot. 3. Integrity of life will comfort uâ— when pretences cannot help us 2 Cor. 1. 12. when all pretences formes outside professions will no whit availe us This was the ground of the Saints rejoycing Oâ—r rejoycing is this the Teâ—timony of a good Conscience This was the Apostles exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duties of both Tables must be regarded respectively To pretend to the duties of the first and neglect righteousnesse and equity to thy Brother as the second table injoynes this discovers thee to be an hypocrite To pretend just dealing according to the second table and neglect keeping the sabbath Act. 24. 12. and other duties of the first this sheweth thee to be only a Formalist But in the last place The fourth Use is for direction in two Vse 4. For Direction particulars 1. How we ought to depart from iniquity Q. 1. How we must depart from iniquity 1. We must depart speedily Ezek. 47. 3 4 5. 2. What meanes may be of speciall Use conducing thereunto 1. For the first particular how we ought to depart from iniquity 1. We must depart speedily We must not excuse sinne and say at such a time I hope to leave it Give not quarter to Benhadad sinne reprived resembles Ezekie'ls waters first up to the ankles then to the knees then up to the loines and afterward a River not to be passed over If thou delayest to depart from sinne to day it gaines ground and gets more and more advantage against thee to morrow 2. Depart willingly Do not leave a sinne as Phaltiel was forced 2. We must depart willingly to leave Michal and afterwards followed her weeping that he could not injoy her Some are restrained against their wills who for feare of the law dare not sweare in some companies neither dare be drunk and yet their hearts are as bad as ever 3. We must depart from sinne thoroughly Ps 119. 110. 4. We must depart constantly 2 Pet. 2. 22. 3. We must