unto the soule of man As the King of Israel said to the woman that cry'd out in an extreame famine help my Lord ô King if the Lord saith he do not help thee whence shall I help thee out of the barne flore or out of the wine presse So say I if the Lord be not thy comforter in vaine mayest thou expect any comfort from the Creatures What is the vintage of Abiezer to the gleanings of Ephraim What are the onions and garlick of Egypt to the grapes of Canaan Abana and Pharphar rivers of Damascus to Jordan and the rest of the waters of Israel The waters that flow from the Cisternes of the Creatures are like the waters of Tema which soon vanish away hence is it that the Lord complaines of the peoples grand folly and backsliding Jer. 2. 13. For my people have committed two evills they have forsaken me the fountaine of living waters and hewed them out Cisternes broken Cisternes that can hold no water A miserable choyce worse then that of Glaucus Diogenes taxed the folly of men of his time quod res pretiosas minimo emerent venderentque vilissimas plurimo because they Diogenes would buy pretious things at an under rate and overvalue base things so may I condemne the folly of those who overvalue worldly comforts and in the meane time have a cheape esteem of those things which are above Perhaps God hath given thee a beautifull Child and thou mak'st an Idoll of it he straight way takes it from thee God hath given thee riches thou makest the wedge of Gold thy confidence God therefore blowes upon them Fire or water or perfidious servants are made scourges unto thee Thou art in prosperity and thou hast the world at will and gloriest in thy condition God sends an affliction to make thee know thy selfe and rowse thee from thy security carry it then home with thee for a truth write it with the poynt of a Diamond that however thou may'st flatter thy selfe yet casting the best with the worse thou wilt find all things here below to be but vanity and vexatiof spirit and that there is no sollid joy and contentment under the sun For that 's joy as the Philosopher define it in quo quiescit animus wherein the heart takes up it's rest and this cannot be found but in God alone 3. Amidst greatest crossesse straights and extremities then is 3. Demonst God helps amidst greatest Crossâ—ss Gods opportunity to open his store-house and let downe comforts in abundance In the midst of streights and difficulties when humane policy gives up the bucklers then it 's Gods accustomed manner to manifest himselfe to his servants comfort When Abraham was injoyn'd the hardest service to be his owne sons executioner he went in obedience to Gods command he came to the place made the Altar ready lifted up his hand to give the deaths blow then an unexpected second message comes of deliverance Gen. 22. 12. Abraham Abraham hold thy hand The execution is hindred and the intention of his obedience received a gratious entertainment Now Abraham for this unexpected providence would willingly offer some sacrifice of thanksgiving and speedy provision might be as improbable as was his sons preservation yet then in such a great necessity behold behind him a Ramme caught in a thicket by the hornes a burnt offering of Gods own providing So that the saying is no more common then true Mans extremity is Gods opportunity The example of St Paul is instar omnium very fit for my present purpose the whole story is worthy of perusall that which I shall make use of is described Act. 21. 30 31 32. And all the Citty was moved and the people ran togeather and they took Paul and drew him out of the temple and forth-with the dores were shut and as they went about to kill him tydings came to the chiefe Captaine of the band that all Jerusalem was in an uprore who immediatly took Souldiers and Centurions and ran down unto them and when they saw the chiefe Captaine and Souldiers they left beating of Paul Each passage is of speciall observation 1. A generall insurrection all the Citty 2. Their violent opposition they drew him out 3. Their bloody intention it was to kill Paul 4. The entrance upon execution they were beating him to beat out his life Now in this streight here 's matter for God and none else to shew himselfe Now the divine hand so disposeth that tydings of deliverance come let him alone he hath more work to do Satan and his instruments are chained by God and can go no further then hee 'l permit them In this extremity the divine power was clearely manifested Out of the deep David made his supplication Abyssus ahyssum vocat a depth of misery calls for a depth of mercy Daniel prayed in the Lions Den Jeremiah in the Dungeon Jonah in the Whales belly the Apostles in prison These are Gods times of audience When we are involv'd in miseries and know not how to wind our selves out then God leads us by the hand God hath severall waies to refresh his people as he did Peter when he was a sinking then Christ takes him by the hand God carries his people through thick and thinne amidst their greatest sufferings God hath waies to deliver them God hath a way in the sea to preserve thee in a Shipwrack God hath a way in persecution to stablish his people in the faith and make them of an undaunted courage God hath away in any difference to compose it and cause men to live at peace in one family in one corporation in one Church in one Common-wealth The reason many times why we see not quickly the appearance of a mercy is because matters are not yet brought to such a straight and exigency as all plea of glorying may be took from man and the more praise and glory may redound unto the God of our salvation God saved the Israelites by a few and by improbable meanes as by rammes-hornes empty pitchers c that so they might not vaunt but attribute the victory unto the Lord. Now then in a pinch of need when thou art driven upon pressing exigencies look beyond Hills and Mountaines unto the Lord only whence cometh thy help Cast thy care upon the Lord and he will sustaine thee God made the Ravens to be Eliahs purveyors in a great famine there 's still the same God as good as able as ever although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint renders it the labour of the Olive shall lye yet consider God is a God of truth he hath said it I will never leave thee nor forsake thee Heb. 13. 5. When all creature comforts faile thee yet thou hast abundant matter in God to comfort thee who will never faile them that seek him In the mount in thy greatest straights God will be seen to make a provision of comforts for thee and therefore let the Lord be the joy of thy
propounds no frivolous impertinent question but one of the greatest concernment in all the world He had enough for the present world but hee looked for afterwards what would it availe him to live delicately here and miserably to all eternity Wherefore he inquires after his everlasting estate a Question worthiest of all our inquiry paines and diligence What I purpose through Christ that strengthneth me to speak on this Scripture I will comprise in this Doctrine That the maine Inquiry and business of Christians ought to be imploied Doct. concerning their eternal condition The great question worthiest our asking studying stateing is this What shall we do to inherit eternal life In the unfolding of this great point my Method shall be 1. To inquire into the nature of Eternity Meth. 1. or Eternal life what we are to conceive of it 2. Give in the proof of the Doctrine And lastly conclude with some useful Application 1. To resume what I first propounded To inquire what Aeternity is is to lanch into a boundless Ocean The well is very deep 1. What Aeternity is and we have not wherewith to draw Men and Angels are at a stand admireing what they cannot sufficiently comprehend We cannot shaddow it forth but very imperfectly and as for the perfect apprehension thereof we must leave it till we come to Heaven Concerning eternity the Scripture by these names expresseth it It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Rom. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isa 57. 15. God is said to inhabit eternity That is the highest expression And elswhere it s called a Crown of glory and emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4. 17. This is that glory that shall be revealed Rom. 8. 18. This is that house in Heaven not made with hands 2 Cor. 5. 11. And this is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 10. 30. And what 's that life but eternal life as followeth in that place This is called Salvation Heb. 5. 9. and Redemption Heb. 9. 12. It is called the inheritance of the Saints in light Col. 1. 12. Eternal life is Christs purchase and the Saints inheritance And this inheritance hath these singular Epithetes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 4. incorruptible undefiled never fadeing and if you aske where this is the next words specify reserved in heaven for us What need I seek out more expressions of the same thing Abrahams bosome the Kingdome of Heaven the blessed vision fulness of joy rivers of pleasures the right hand of God all these arâ—â—hrases setting forth the eternal condition of happiness or that life eternal which is the inheritance of Saints And because these things cannot sufficiently be exprest positively the Apostle by way of negation tells us 2 Cor. 4. 18. The things which are not seen are eternal Eye hath not seen ear hath not heard neither hath it enter'd into the heart of man to conceive c. 1 Cor. 2. 9. Further to represent unto you what Eternity is or that Eternal life which is the portion of Gods children I 'le lay down these ensuing propositions which I shall propound by way of negation 1. Eternity admits no succession of time Time is defined by Prop. 1. Eternity admits no succession of time the Philosophers to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But eternity hath no first and later estate It 's an Identical condition simul semel Time past present and to come are no parts of eternity For all these shall be swallowed up in eternity There shall be no distinct seasons of the year no observation of moneths Scotus daies and years Scotus himself will tell us Aeternitas tota simul Aeternitas est indivisibilis nec habet partes sibi invicem succedentes Bonav So Bonaventure The Angel in the Revelation sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 10. 6. And this is in eternity Numerus which is Species quantitatis discretae hath no reckoning in eternity For there 's no Arithmetick no numeration of Centuries or Millions of years The greatest number if the greatest could be given in Arithmetick stands but as a Cypher in comparison of eternity 2. Eternity admits no alterations Alterations are in quality either Prop. 2. Eternity admits no alteration from better to worse or from worse to better The Saints shall neither lose their graces nor their glory In this world the evidences of the Saints may be dimmed and darkened They may lose the luster and sense of their graces though they cannot lose the seed abiding in them nor the truth of their graces But in heaven there shall be all light no darkness no fears no clouds no weak faith for they shall injoy the blessed vision no faint hope for there they shall have a perfect fruition All the glorified Saints shall keep their ever-abiding mansions They cannot change from better to worse Neither can the damned change from worse to better The darkness of the damned shall never alter into light Their sorrows shall never be changed into joy Origen dreamed that there should be a relaxation for the damned after a thousand years but this is an old exploded error They that are holy shâ—ll remain so and they that are unholy shall so remain in Eternity Their condition is unalterable as wee read Luke 16. 26. They which would passe from hence to you cannot neither can they passe to us that would come from thence There is no feare of worse times to glorified Saints nor any the least hope of better times to the damned Weeping wailing and gnashing of teeth shall be the everlasting curse of the damned Triumphing singing Hosanna's and Hallelujahs shall be the everlasting blessednesse of glorified Saints 3. Eternity admits of no augmentation nor diminution Where Prop. 3. Eternity admits no augmentation nor diminution is augmentation and diminution that 's in the Predicament of Quantity All things in Eternity are at their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are in the superlative degree No mixture of joyes with sorrows No damp upon the spirits of Saints in heaven nor any diminution of the damneds punishments in hell In eternity the Saints enjoy a kingdome they are all Kings and Priests unto God They are not in such a condition as may be better'd For they enjoy the height of happinesse the price of Christs blood an inheritance by him purchased for them They shall see God and this can bee no ordinary happinesse it is indeed the perfection of the Saints happiness And therefore Augustine upon Psal 85. propounds the Question Quid quaeris ut ascendat in linguam quod in cor non ascendit Nothing shall be there in a moderate mean condition but all shall be stretched out to a superlative capacity either height of happiness or height of misery either transcendent joy or transcendent sorrow 4. Eternity admits of no revocation Wee cannot call back an Prop. 4. Eternity
win soules The fruite of the righteous c. Now the text presents you with the most choice and excellent fruite of a righteous man the winning of soules The text is an entire categoricall proposition consisting of a subject praedicat copula Division 1. The Person Or rather 1. Here 's a person set down definitely It may be applied to the Ministers of God eminenter for it 's their peculiar office and maine designe to gaine soules to God yet not exclusivè It 's every ones dutie to doe all the offices of love they can and especially to consult and endeavour the mutuall good of each other soules 2. Here 's the worke set downe to win or take in or gaine soules 2. The Worke. The Metaphor may be drawn from a souldier who hath fought valiantly and won the field so must he that wins soules take up armes against the flesh the Devill and the world against principalities and powers and spirituall wickednâ—sse in high places And this spirituall souldier must never give over 'till he returne away with the trophies of victory Or else the Metaphor may be tooke from a fowler who takes fowles in a net So he that will winne soules must spread the net of the Gospell And if the government of soules as Gregory saith Artium Ars est Regimen Animarum Greg. de Pastor curâ 3. The Object soules be of all other arts the excellent'st certainly the winning of soules must be a superexcellent Art all other arts the excellent'st 3. Here 's the object soules immortall heavenly-borne-being-soules the image of God the very breath of God inspired in our creation of more value then all the world the purchase and ransome of Jesus Christ The excellency of this noble object makes the victory more glorious and the conquerour more renowned To winne a strong castle a towne a kingdome is the glory of the conquerour but to winne a soule to God is a farre greater glory It 's the gallantest piece of service in all the world to winne soules to Jesus Christ 4. And lastly Here 's the commendation high Elogium or a sacred 4. The Commendation Panegyrick which is given to him that doth this great worke He is wise It 's a great question where wisdome is to be found Job 28. 12 13. the determination of all is vers 28 The feare of the Job 28. 12 13. 1 Cor. 1. 20. Lord is wisdome c. and it s a great question with Paul 1 Cor. 1. 20. where is the wise where is the scribe Now both these questions may be resolved from the text it s a point of wisdome to gaine soules and hee s a wise man that 's a practitioner in this soule saving art This is the wise man a man of a pretious anointing an interpreter one of a thousand whose eyes are in his head whose wisdome is taught of God And the declaration of this wisdome is that Argument whereon I fix as a word spokâ—nin due season which can never be enough taught never enough learn'd The Lord make it as profitable as it is seasonable The words of the text in terminis are a doctrine But in relation to what went before thus I shall propound it to you Doctrine That it 's a choice fruit of wisdome to win soules unto God For my more methodicall progres in unfolding this point I shall propose these familiar heads of discouse Method 1. To assert this positive truth and give in the proofe thereof 2. Describe the Character of him who is likeliest to win soules And 3ly Draw forth some inferences of practise as may best conduce to the better ordering of your lives and conversations Those shall constitute the doctrinall part of my text this last the use and application and these shall be the bounds and limits of my ensuing meditations I resume the enlargement of the first head propounded And for proofe of the point I shall consider it under a double demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so The Apostle James distinguisheth 1. Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is so Jam. 1. 15 17. of a twofold wisdome Earthly and Heavenly and by their fruits you may know them James 1. 15 17. Now humane earthly wisdome hath no part nor portion in this worke It 's above the sphere and cognizance of secular learning to reveale the knowledge of Jesus Christ A man may attaine unto as great knowledge as ever Aristotle or Plato had and yet be an Ignoramus in the mystery of Christs reconciliation such a mans naturall parts are too good to goe to hell with him he shall be degraded of them before and so shall miscarry to all eternity The wisdome that we speake of is divine wisdome such alone as can make us wise unto salvation This is not taught in Aristotles Lycaeum nor Zenoe's Stoa or Plato's Academy but only in the schoole of Jesus Christ He then must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man taught of God who is a good proficient in this soule winning art To drive this spirituall trade to negotiate for soules to be instrumentall in the conversion of soules It 's the greatest worke in all the world Now that this is such an excellent peece of wisdome I shall prove it by an induction of particulars such as have put it in practise themselves are fittest to give testimony to this truth First and above all I shall instance in him who is the wisdome of his Father the Lord Jesus Christ stiled a Counsellor for his wisdome He was employed about his Fathers businesse Luke 2 40. And what was his businesse but to save that which was lost Matth. 18. 11. He professeth that he was sent to the lost sheep of the house of Israel Matth. 10. 6. He came to call sinners to repentance Luk. 5. 32. You may read the great employment of Christ in his Ministery Luk. 4. 18. Christ went about doing good speaking of the things of the Kingdome Christ is our peace Ephes 2. 4. And the great mystery of the Gospell is declared in this work of reconciliation Next to instance in the Apostles however in the Judgment of the Councell Acts 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet these the Lord made instrumentall to confound the wisdome of the wife By their Ministry the Lord converted multitudes of soules 3000 at one Sermon Act. 2. 41. Further I 'le instance in Paul whose desire was transcendent for their salvation Rom. 10. 1. See his protestation 1 Cor. 2. 2. See his judgment 1 Cor. 1. 20 21 23. Compare this with the first of Cor. 2. 6 7 8. Paul that great Doctor of the Gentiles bred up at the feet of Gamaliel a man of great learning gives Christ the preheminence undervalues every thing for Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 8. Be they the most exquisite Arts and Sciences riches honours pleasures
of Jordan If lesser afflictions cast thee down low will not greater quite overwhelme thee consider of those things in thy most serious composed thoughts The 4th Use and last is for direction The Question will be askt Use 4. For Direction 1. Direction Come to the mankets what meanes must bee used for the purchase of this pearle In the winding up of all I 'le prescribe a few principall means and forthwith conclude 1. You must come to the markets whilst they last and whilst the shops are open To day is the market and the Ministry of the Gospell shewes forth the most pretious wares Now then come here and buy Mary found Christ in the midst of the Doctors and the blind man lay in the way where Christ came by Jacobs sons must goe to Aegypt to fetch corne The five Virgins are bid to goe to them that sell Matth. 25. 9. The Minister tenders these commodities Sabboths are market daies and the publick assemblies market places sit then at the feet of your teachers come frequently to the meanes of grace This coming is accepted as a kind of price though not meritorious paid to purchase Christ Though grace be free and we cannot bring mony in our hands yet come come come t is thrice ingeminated Isay 55. 1. 2. When you are gone from hence give your selves to reading 2. Direction Give your selâ—es to Reading and Meditation meditation and conference Read and search the Scripture bring all with the Beraeans to the touchstone of the word John Husse was converted by reading the Scripture then there was no open vision But the word preached is like the breast milke most nourishing To reading adde meditation meditate of the worth of this Pearle What you read or heare labour to digest by meditation and to meditation adde conference Mal. 3. 16. so those old Disciples spake often one to anothâ—r c. 3ly Seek the face of God by prayer They that seek have a promise of finding To aske for Christ and his grace is a Petition suteable to the will of God And as king according to God's will wee have a promise of being heard Let us cry after Christ as hid treasures Lord give me this pearle or else I am undone Le ts resolve with Bernard Nunquam 1 Joh. 5. 14. discedam à te Domine sine te Le ts herein be importunate beggars take no nay no repulse resolving never to be driven away from our Fathers doore 4ly Buy the truth Prov 23. 23. Bee at any cost paines or charges for the Purchase of truth and what 's the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 14 6. I am the way the truth and the life Give all diligence to know the truths recorded in the word of God Bee unwilling to part with the smallest truth Take such a delight and love to the truth as thou wilt leave no meanes unattempted for the purchase of it Every truth is gold and the least shaving of gold is pretious One truth is more worth than a world Not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of truth shall fall to the ground Therefore thou must study the truth read pray meditate conferre and hear to attain unto the knowledge of the truth 5ly Lastly buy this pearle of price in the season and opportunity when it 's tendred Take the benefit of the present time To every thing there is a season and a time to every purpose under heaven Eccles 3. 1. Let that excellent covnsell make deep impression upon your spirits Is 55. 6. Seeke ye the Lord while he may be found c. And let Jerusalems misery be our warning peece Luk. 19. 42. If thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid frâ—m thy eyes Now is the market it yet lasts blessed be God other the opportunity Neglect not these golden seasons now tendr'd to you It 's now day fall a working whilst its day the night cometh when no man can work Joh. 9. 4. You have here a tender of the pearle of price this day you know not whether you shall live to have a second tender The Lord of heaven set home this word upon your consciences and perswade you speedily readily and cheerfully to sell all you have to purchase this Pearle of price the Lord Jesus who is of superlative value more worth then millions of worlds A Suffering Faith Discovered from Philip. 1. 29. For unto you it is given in the behalfe of Christ not onely SERM. 5. At St. Maries Oxon. Decemb. 24. 1648. to believe on him but also to suffer for his sake THe Apostle having encouraged the Philippians to contend for the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 27. prepares them for encounters with adversaries vers 28. And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God he tells them plainly what they must meet withall in the reason of the Text. The words containe three generalls A Duty An Object An Ability to performe the same 1. For the duty and that is double to believe and to suffer or Thetext divided it 's but one even a suffering faith 2. For the Object it s twice repeated but one and the same on Christ and for Christ Christ is the object of faith and for his sake we must be willing to suffer 3. Here 's the abilitie to performe both duties of believing and suffering To you it is given None can believe in Christ nor suffer for Christ except it be given from above Before I draw forth the Doctrine I will insist a while in the explanation of the words It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s gratia gratis data gratia gratum faciâ—ns Faith is no hearb that groweth in our gardens but it s a plant of our heavenly Father's plantation It s an habit infus'd by the spirit the supernaturall worke of God No morall perswasion no principle of nature no volumes of glimmering Philosophers can make discovery of this pearle Nature is as dimme-sighted as a mole in divine mysteries It s beyond the kenne of a naturall man to discerne spirituall things 1 Cor. 2. 14. But the naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned As John gave Testimonie of Christ John 3. 27. That a man can receive nothing except it be given him from above so it may be said of Faith except it be given thee from above thou canst not receive it It followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence its evident that every faith is not a suffering faith when the sonne of man comes shall he find faith on the earth A temporary verball dogmaticall or historicall faith are every where to be found like the Sycamores in the valleyes for abundance But a true saving justifying faith that
c. No peace with lusts no peace in the ways of wickedness Isa 57. 20 21. But the wicked are like the troubled sea when it cannot rest whose waters cast up mire and dirt Thâ—re is no peace saith my God to the wicked Whatever jollity and quietness wicked persons enjoy from without yet there 's war at home A tortur'd conscience will dash all thy sports But a childe of God though wars may be without yet he injoys peace at home with God and a good conscience I shewed formerly the causes of peace wicked men want all these God is their enemy Christ their enemy The Gospel thunders out Anathema's against them As for those mine enemies that would not have me to reign over them bring them out and slay them before me For Instruction 1. Be instructed in these particular Duties 1. Select the ways of godliness and walk close in them Turn neither to the right hand nor to the left Walk straight forward and square all your actions by the rule which is the Word of God When men relinquish their callings and walk out of Gods ways then troubles and calamities befall them and they can take no comfort in them But when thou walkest exactly and keepest close to God whatever crosses befall thee thou maist take comfort inward peace thou maist injoy in the midst of outward troubles 2. Get a spiritual acquaintance with God Job 22. 21. Acquaint thy self with him and be at peace thereby good shall come unto thee Job 34. 29. When he giveth quietness who can make trouble and when he hideth his face who then can behold him Get thy peace made in heaven 3. Prize at an invaluable rate the pearl of a good conscience and take heed of sinning against thy conscience Wouldst thou walk without trouble walk uprightly as was before mention'd for it 's undoubtedly true That he that walketh uprightly walketh truly but he that perverteth his ways shall be known 'T is true offences will come and many scandals and hardships we shall meet withal in our way to Heaven But if we can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall be as bold as Lyons Uprightness onely hath boldness The upright is as bold as a Lyon 4. Choose any affliction rather then wound thy conscience by the least sin Job 36. 21. Take heed regard not iniquity for this hast thou chosen rather then affliction To procure peace with men O do not hazzard thy peace with God and the serenity of a good conscience No peace like to the peace of a good conscience Here 's comfort to Gods people Amidst all their troubles they injoy abundance of peace The serenity of a good conscience quiets their spirits so that the fiercest turbulent Euroclydons cannot shake them Object O but I have many perplexities of conscience I go mourning all the day long God shooteth his keen Shafts at me and vexeth me in his sore displeasure 1. For answer I demand Art thou weary of the burthen of thy sins and art thou sensible of thy insupportable burthen Art thou acquainted with thy miserable condition and apprehensive of thy wretchedness 2. Dost thou willingly allow thy self in no sin though never so secret though sin of delight or constitution 3. Dost thou desire grace for to sanctifie thee as well as mercy to pardon thee Wouldst thou rather be rid of thy sins then the punishments due to them Then thy condition is full of hope And I shall propose these counsels to thee 1. To lie in the way where Christ comes by at the Pool of Bethesda 2. Unbare thy Wounds unto him Look unto the Brazen Serpent 3. Stand not in thine own light but hearken to Gods voice in his Messengers Psal 85. 8. I will hear what God the Lord will say for he will speak peace unto his people and to his saints but let not them turn again unto folly 4. Continue thy duties Adde more Oyl to the flame Be more swift to hear more fervent in the spirit When God holds up thy spirit to continue chearfully in the performance of thy duty there 's mercy in store for thee 5. Remove all hinderances of thy peace all murmuring discontented expressions If peace comes not as soon as thou wouldst have it take heed of Rachels passionate language Give me children or else I die 6. Cherish those motions of the spirit and feelings that Christ puts into thy heart When Christ gives thee one good look O make much of it 'T is mercy thou hast one good look O set a high prize of it Christ sometimes comes and dines and sups with his Spouse and then she is overjoyed other while he absents himself from her then she 's sick for him Now whenever Christ inspires a good motion into thy heart be sure thou cherish it When ever he smiles upon thee O! observe it and make much of it And seventhly and lastly VVait and resolve not to be driven from thy Fathers dore Though he slay thee yet put thy trust in him Though he be angry with thee yet still praise him Wrestle with him as Jacob did and at last thy desires will be granted and thy joy shall be full The dignity of the Soul Mark 8. 36. For what shall it profit a man if he shall gaine the Serm. 10. St Maries Oxon. March 10. 1650. whole world and lose his own soule OUr Saviour Christ in the verses immediately foregoing exhorteth his disciples to deny themselves v. 34. Hee lays down a Reason verse the 35th wherein he prevents a tacit objection Is it not good methinks to look to our selves and to sleep in a whole skin No thou mistakest thy selfe whilest thou thinkest to save thy life thou will lose it For whosoever c. But further they might say wee must bid adieu to the world our losse will be wonderfull great But compare thy losse and gain together If thou gainest the world O miserable gaine oh dreadfull losse if in the interim thou hazardest thy pretious soule For what shall it profit us c. The words are a weighty reason evidently convincing us of this truth That the gaine of the world is a miserable unprofitable gaine purchased with the losse of the soule The words are propounded by way of question and containe virtually a vehement negation As if he should say The gaine of the world will not profit there 's no comparison the world is base and contemptible the soule excellent and invaluable Is there any compare between gold and drosse excellency and baseness the soule and the world Wherein observe Division 1. The things compared the soule and the world 2ly The purchaser A man 3ly The price pay'd and shall lose c. 4ly 1. 2. 3. 4. 5. The purchase The whole world 5ly The miserable bad bargaine What shall it profit c. I 'le a little insist in the explication of the words and then draw forth the Doctrines contain'd in them Here 's a question propounded of 〈◊〉 〈◊〉 〈◊〉
Creatours commands And though the understanding be blinded and the will depraved the affections disordered by reason of Adam's fall yet Christ giveth his eye-salve to his people to cleare up their understanding and subdueth their wills unto his will These are noble faculties The memory conscience affections are reduced unto these two These faculties difference men from bruit beasts 6. Consider the invaluable price pay'd to purchase the soule Even Singul. 6. The price paid for the soule no less than the effusion of the bloud of Christ He pay'd his life for the redemption of his people the soule must needs be of invaluable worth that was bought purchased and pay'd for with the bloud of the Son of God O! invaluable price more worth than millions of worlds more then all Angels in heaven could doe more than if Adam and all his posterity had suffered unto eternity That the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal God should become a child the Antient of days should become the Infant of days the Divine person should assume an humane nature by an hypostaticall union that he should disrobe himselfe and weare the ragges of mortality come into the world not to reigne as a King but as a servant to dye a painefull shamefull and cursed death this was an incomparable price never to be parallel'd And what was the end of all but to save the soules of his people to pacifie God's wrath reconcile man to God by the death on his crosse 7. Consider the difficulty to save our soules Wee have a battle to fight a race to run we must be wrestlers warriours racers Singular 7. It 's a difficult matter to save the soule we are to enter in at a strait gate Few are saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's no easy taske as the ignorant world dreames of to make our peace with God when the Son of man commeth shall he find faith on the earth so shall he find Repentance and Love A common temporary faith a formall Repentance a pretended love are every where to be found as the sicamores in the valley for abundance but a justifying purifying faith a repentance not to be repented of a love without dissimulation are hard to be found rare hearbes which grow in few gardens The world cheates their soules with a shell a picture a fancy of faith they believe as their parents did before them and so they cheat their soules with a picture and fancy of repentance they think repentance enough if they can but mumble over that neck-verse Lord have mercy upon me but such lasy easy formall devotions will not serve the turne see 1 Thes 1. 3. There is a worke of faith a labour of love and a patience of hope Cheap easy lasy ways are suspicious ways It s the greatest work in all the world to work out our salvation some indeed have a sharper some an easier birth None are without pangs and throws one time or other Heart wounding goeth before heart healing Act. 2. 37. But whoever belongeth to God shall feele the gall and wormewood the bitterness of sinne Sinne cost David Peter Mary-Magdalen Paul deare Now then that it is such a weighty difficult worke to save thy soule hence the excellency of the soule is the more inhanced and raised On the contrary as I have inhanced the soules excellency in 7 singularities so I will debase and vilifie the world in as many aggravations 1. The world is a stye and sinke of impurity 1 Joh. 5. 19. Agrav 1. The world is a sink of impurtly What 's pure religion see Jam. 1. 27. To kâ—ep ones selfe unspotted from the world The world is the mother pollution the daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pet. 2. 20. The world may not be loved 1 Joh. 2. 15. You may soone know that all the world hath 1 Joh. 2. 16. The lust of the flesh the lust of the eyes and the pride of life 2ly The world is a grand impostor an arrant jugler There Agrav 2 The world is a grâ—â—d Imposter are three words Eph. 4. 14 which describe the world to the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it courts and complements as Joab did Abner and Amasa as Jaâ—l served Sisera as the Panther leaves a sweet sent and allures the passenger to come to her and presently hee 's devoured as they say the Syrens songes first lull men asleep then devoures them The world puts a gaudy faire vizzard on the soulest actions it calleth drunkenness covetousness whordome by mincing plausible appellations The lewd strumpet tels of her bed of ornaments and braveries Prov. 7. 16 17 But mentions not a syllable of the dart striking through the liver vers 23. So the wine wherewith the drunkard is intoxicated allures him with it's colour Prov. 23. 31 but forewarnes not of it's biting vers 32. The world never represents sinne in it's proper colours but sub specie boni Take heed of the world it will serve thee as Jacob served Laban change thy wages 7 times It will serve thee as the High-Priests served Judas Matth. 27. 4. When an anguish came upon his spirit and hee restored the thirty peeces of silver saying I have sinned in that I have bâ—trayed the innocent bloud and they said what is that to us see thou to that Then thirdly the world is a merciless cruel tormentour Solâ—mon found it to be so by lamentable experience Ecclâ—s 1. 14 The covetous man is upon a Rack his bed is a bed of thornes his bread gravell for the losse of his God Mammon The ambitious man loseing honour and preferment is disquieted that he cannot enjoy himselfe so was Haman nothing could satisfie him so long as he wanted Mordâ—caie's bended knee The want of a complement more vexed him than all his honours contented him At what a great losse was the young man when he must foregoe all his possessions At what a losse were the foolish Gadarens when their swine were drowned they even preferred their swine before a Jesus 4. The world in it's best estate is vanity Eccles 1. 2. The riches Aggrav 4. The world is vanity honours and pleasures in this world are empty broken cisternes trees without fruit bare leaves or apples of Sodome which as Historians relate are goodly to the eye but being touched dissolve into cinders and ashes Isai 55. 2. Not bread The worlds goods are things which are but shadows pictures shels emptiness vanity nothing in reality and truth Chimera's entia rationis brain fancies Great expectations we have Parturiunt montes c. The world is a meere lottery we come to it with heads full of hopes but returne back with hearts full of blankes 5. The world is unsatisfying and unsuitable to the soule The Aggrav 5. The world is unsatisfying world is materiall corruptible earthly the soule immateriall incorruptible heavenly How can these be reconciled What agreement can there be between them Ther 's no proportion nor
all this to the soule His Mammon is his God the wedge of gold is his confidence Hee 's earth'd before his time his heart is rivetted upon the world Surely he dreames of an eternity upon earth and of heaven upon earth Hee heeds not nor regards any hereafter His breath smels of earth his discourse is earthly his whole life and conversation is an earthly worldly conversation But what will all his riches availe him when death arrests him See Zeph. 1. 18. Luk. 12. 17 18 19 20 and the 21. v makes the Application Thou canst not carry thy riches to another world they cannot bribe the flames of hell nor corrupt the Tormentor wherefore then shouldst thou labour thus greedily for that wich is not bread for those things which are not wherefore shouldst thou take such care for trash and pelfe the base transitory trash of the of the world which lasts but for a short season and in the interim neglect thy pretious soule which abides unto all eternity O! that God would alter thine affections as Col. 3. 2. O! that God would work in thee a serious beliefe of this truth that thy soul is more worth than all the world 3ly Let me expostulate the case with the ambitious man who aspires unto great places dignities honours and promotions in the world What are all these in comparison of his soule Many have great Titles honourable names in this world who shall be degraded of all in the world to come What 's honour It 's but momentany Honor est in honorante it 's that which a wicked man may have Haman Nimrod Hâ—red had it What would rich Coates of armes great dignitis popular observance advantage thy pretious soule The Apostle tels us not many 1 Cor. 1. 26. c. Hee doth not say not any some are ennobled by a spiritual as well as by a natural birth But oft times great dignities preferments honours promotions are clogges and hinderances to the soule Marcus Galâ—acius Caracciolus knew it well and renounced all for Christ so did Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 24. So must thou What high places preferments dignities thou fearest will insnare thy soule and withdraw thee from Christ thou must foregoe them all so farre forth as they stand in competition with or opposition unto Christ What will it profit thee to have a great name written on earth but no name at all written in the book of life Wherfore then doest thou pursue high preferments see Jer. 45. 5. Art thou fit and preferred for those great high places thou lookest after Hast thou taken an Antidote before hand to prevent the poysonous inflations of pride Or art thou sure thou shalt speed and obtaine thy desire Honor fugientem sequitur sâ—quentem fugit see Psal 75. 6. Prov. 3. 35. Remember Haman's period Wolseyes fall c. Thou that art higher by the head than thy brethren as Saul was elevated to great dignities must come the same way to heaven as the poorest Christian Wherefore then should any man labour more for greatness than goodness preferring favour of men before the favour of God high places on earth before the high places in heaven The reason is because they prefer the world before their soules Consider seriously of all these The voluptuous Epicure never ceaseth swallowing the covetous Mammonist never ceaseth scraping the ambitious Parasite never ceaseth climbing But what will it profit the voluptuous man to have his fill of pleasures the covetous man to have his coffer crammed with gold the Ambitious man to have honours promotions and great titles enough to clogge his memory and yet in the interim to lose their pretious soules Let your serious thoughts be exercised herein and then return an answer whether your soules be not of more value than the whole world I proceed to a third Use for exhortation Suffer I beseech you the Use 3. For Exhortation word of exhortation above all other things to take speciall regard and care what will become of your soules to all eternity above all your gettings get this understanding to know the incomparable worth of your immortall soules Above all trades which you drive for the world learne this soule trade this soule thrist I perswade you to take the most thriving most gainfull way in the world whereas others labour for corne and oyle wealth dignities which are failing perishing things which are not bread and cannot satisfie let me perswade you to labour for that which endureth to eternity Be therefore good husbands for your soules learne this spirituall husbandry to improve your time talents and opportunities for the everlasting benefit of your pretious soules Tell men of a wise rich honourable thriving way for the world they will readily embrace it I represent before you this day the most wise rich honourable thriving way for your pretious soules This course is wise Deut. 32. 29. It 's rich and honourable Prov. 3. 16. The godly are most honourable It 's thriving and gainfull 1 Tim. 6. 6. Up and set about the worke Above all workes work out your salvation with fear and trembling Methinks I might spare Motives what will ye not doe good to your own soules Will you neglect your choicest Jewell will you leave your soule at randome neglected unregarded Do ye not know the singular worth of your soule To quicken your affections I shall recommend to your serious thoughts these 9 moving considerations 1. One soule is more pretious then all the kingdomes of the Consid 1. One soule is more worth than the world world and the glory of them Seest thou a poor man picking off a dunghill old cast rags another picking sticks or coles out of the kennel almost ready to famish by reason of hunger or to starve for want of fire seest thou others working for a penny a day going many a mile to earn a penny and scarce able to go through weaknesse however these poore people may seem vile and contemptible in the eyes of the world yet their soules are more worth and highlier to be valued then all the pomp and bravery of the world My Reasons are 1 Because the world is transitory fading perishing the soule permanent abiding to eternity The forme of the world passeth away this goodly structure of this visible globe shall be dissolved and burnt up with fire but the soule is incorruptible capable of no consumption now that which is permanent is of more worth then that which is transient therefore the soule is more worth then the world Secondly all the riches honours bravery c. in the world cannot redeem one soule If a man would give all his lands gold and silver c. to save his soule it could not be obtained the Mannors Lands and richest treasures of the whole world put altogether cannot purchase one soule the soule cannot be bought nor purchased by such a price when death arrests a sinner to appeare before the judgement seat the sinner would give
4. 7. 2. Repent seriously and Evangelically make not a slight matter of so great a work neither rest satisfied in a legal repentance extorted from the fear of Hell and the wrath of an angry God but let it be done Evangelically from the love of God the consideration of the displeasure of so good a God and the sinfulness of sin let those considerations melt thee into tears and cause thee to mourn ingenuously 3. Be continually renewing thy repentance and when thou hast 3 Be renewing thy repentance frequently felt a pardon get it fairer transcribed and renewed through the Blood of Christ His blood cleanseth from all sins And there is redemption through his Blood the forgiveness of sins 4. Be thankful for the space that God gives thee thou canst never 4 Be thankfull for the space given thee 5. Improve every mercy to more saith full performance of duty acknowledge enough the patience and forbearance of God who gives thee time and allows thee space and wher 's his Sword and bends his Bow to give thee warning to escape the blow What shall I render unto the Lord for all his mercies and loving kindnesses Will Eternity be enough to praise the Lord 5. Improve every mercy to more faithful performance of duties The last Use is for comfort unto those who make much of the strivings of Gods Spirit and make the best improvement of the Use 6. For consolation time that God alots them for repentance This will yield them comfort in their lives on their death-beds 2 Kings 20. 3. Remember O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And to all Eternity Happy are they that have hearkned to Gods call and made a good use of all the means of Grace and spent the allotted time to Gods glory Here they shall reap the first-fruits of Joy and Comfort and hereafter the full Harvest unto all Eternity An Ingagement unto Holyness from the consideration of the Day of Iudgement Unfolded from 2 Pet. 3. 11. Seeing then that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and Godliness THat Christ shall come to Judgement is an Article of our Ser. 4. at St. Maryes Oxon July 27 1651. Faith We profess we believe it yet how many deny it in their practices Some put far from them the evil day or think not of a day of account like desperate Bank-rupts adding more to the score not considering an after reckoning Hence multitudes live as they list without God in the world running into all excess of riot frolicking it in all manner of Epicurism and Voluptuousness thus denying the Day of Judgement by the wickedness of their lives Others are much offended because the day is so long a coming because Christ stays so long they are hot-spurs and will not wait If Gods cloâ—k strike not according to their Dyal If the Resurrection Day of Judgement Christs second coming be not assoon as they expect they call all in question and propose a question full of Blasphemy and Infidelity both ver 4. Where is the promise of his coming These blasphemous Scoffers ver 4. Arg. 1. Ver. 5. the Apostle consures by several Arguments The world was created by the word of God v. 5. It was not ab aeterno as Philosophers dreamed now the Argument is valid The same God who by his word made the world can by his word destroy it when he pleaseth A second Argument is drawn from experience v. 6. By the Deluge Arg. 2. Ver. 6. the old world was destroyed God bade the water over-flow and destroy man and beast and it did so And the time will come that he will bid the fire to destroy this visible World wherein we noâ— live and it shall be so v. 7. A third Argument is drawn from the Eternity of God We Ver. 7. Arg. 3. poor Creatures measure things by time we speak of days weeks moneths and years of times past present and to come thus we apprehend but time past present and to come are all one in God His Decree delays not He 's not measured by time Ver. 8. v. 8. If God seem to defer this day yet this is an argument of singular patience mercy and loving kindness not of any slackness Ver. 9. v. 9. Gods long-suffering should be our salvation Gods patience and waiting upon us roads us a Lecture of Repentance O infinite forbearance bowels of mercy opened when as the Lord might cut us asunder in the midst of our rebellions and send us to Hell immediately yet he wooes invites and beseecheth us to repent and he waits and trys us whetting of his Sword bending of his Bow that whil'st the Sword is a whetting and the Bow a bending we should prudently fore-see and take warning that so we might escape the blow The fourth and last Argument to confute those scoffers who Arg. 4 are over curiously inquisitive hasty unbelieving rashly expostulating Where is the promise of his coming This I say is drawn Ver. 10. from the manner of Christs coming v. 10. Hoc additum est saith Calvin ut semper sint in excubiis fideles nec crastinum sibi promittant This may be considered three manner of ways 1. It 's unexpected as Thieves come unlook'd for when men 1. are asleep and most secure then the Thief comes When the old World was secure in the midst of their jollity then came the Flood and swept them away 2. There will be a change of the whole frame of the Universe 2. Matth. 24. 38. 39. Beza Erasmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. v. 10. The heavens c. Impetum veluti Sibillantis procella declarat So Beza In morem procellae in manner of a storm So Erasmus 3. There shall be an utter conslagration of all things even of those wherein worldlings place their happiness The Mannors Lands goodly Buildings the Wonders and Idols of the World shall be burnt up at that day Now it will be our wisdom neither to question the truth of these things for Truth it self the Lord Jesus Christ hath told us that these things shall come to pass neither ought we to be curiously inquisitive after the particular time when as some of the Jewish Rabbins have been too bold in this paâ—ticular neither ought we to be impatient or querulous because it s not yet accomplished 4. Our duty to wait and believe And our main duty and wisdom will consist in this to make preparation to be in Procinctu 4. Hab. 2. 3 4. to have our Garments girt about us to have our Lamps burning and Oyl enough in them against that great day Far be it from me to raise a dust or rake into the Dung-hill of those ancient lately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereticks who deny the Resurrection the Day of
instar omnium And I shall select some principall in the Old and New Testament not mentioning so many places as might easily be produced lesâ— quotations onely fill up my Sermon 1. For the Old Testament read with deliberation Psal 9. 8 9. Eccles 11. 9. Eccl. 12. 14. Dan. 7. 22. 2. For the New Testament in the Text it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that day Luk. 21. 34. 2 Tim. 4. 8. It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgment of the great day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of refreshing and restitution Christ himselfe foretels of this day Luk. 13. 41. Mat. 26. 41. Mat. 26. 64. His Apostles foretell thereof Paul Rom. 14. 10. 2 Cor. 5. 10. Phil 3. 20. Peter 1 Pet. 4. 5. 2 Pet. 2. 9. The Apostle Jude quotes Enoch ver 14. St. Iohn Rev. 1. 7. chap. 20. 11. And he cites the testimony of Christ in the conclusion of his book c. 22. 7. and v. 20. Surely I come quickely To scripture testimonies I might adde Fathers Councils Confessions It were easy to call in heathens for witnesses as Hydaspes Hermes and such like mentioned by Eusebius de praeparatione Evangelica or I might quote the Sybils according to Lactantius his Relation But that I judge it superfluous to light a candle to the Sun To Scripture proofe I 'le adde some evidences of reason or Arguments a fortiori for confirmation of the Doctrine The first Argument shall be drawn from the decree of God Arg. 1. Drawn from Gods decree Heb. 9. 27. It 's the statute law â—nd decree of heaven which cannot be reversed God is immutable and changeth not Omnia alia futura quae praedixerat Spiritus Sanctus evenerunt c. saith Austin All other predictions are fulfilled concerning the coming of Christ concerning the destruction of Jerusalem and this also concerning Christs second coming shall come to passe God hath appointed a day to judge the world in Act. 17. 31. Gods decrees and purposes cannot be disappointed nor disâ—nulled Truth it selfe hath spoken the word is gone out of the mouth of God and therefore undoubtedly shall come to passe Balaam giveth a true testimony in this particular Numb 23. 19. Hath he said and shall he not doe it A second Argument shall be drawn from the justice of God Arg. 2. Drawn from the Justice of God Gods children have not their portion in this life it 's reserved for them in heaven The best of Gods children meet with many hardships they are afflicted persecuted tormented killed all the day long This question posed heathens as Seneca and others Car bonis male sit malis bene fit It put David to a stand to see the prosperity of the wicked Psa 73. 12. He never had his judgement rightly informed till he went into the Sanctuary Psal 73. v. 17. The day of judgement will set all things right and straight shall not the Judge of the world doe right read 2 Thes 1. 6 7 8. We read Isa â— 10 11. That it shall be well with the righteous and ill with the wicked In this world it goeth often very â—ill with the righteous they are made a prey unto wicked men and the wicked are advanced The rich man went in sumptuous apparrel and fared deliciously every day when Lazarus wanted the crumbs to sustain nature Pharaoh was in prosperity whilest the poor Israelites endured slavery at the brick-kiln Ioseph was in prison Daniel in the lyons den Jeremiah in the dungeon the city Shushan in great perplexity whilst the King and Haman were at a banquet But at the day of judgement the scene will be altered the righteous will be happy the wicked miserable The godly shall be at Christs right hand the goats at the left In die judicii cum Aug. in Psal 72. justi introducentur in regnum Dei injusti autem abjicientur foras tunc justitia Dei ostendetur saith Austin on Psa 72. The righteous are misjudged accused falsly and maliciously persecuted at that day they shall be cleared Luther used to say At the day of judgement John Hus and Jerom of Prague will appear to all to be faithful and holy martyrs When the Pope and his Cardinals will appear to be vile wicked wretches It is a good observation of Bernard in his Epistle Bern. in Epist ad Nepotianum ad Nepotianum Veniet veniet qui male judicata rejudic abit dies There will come a day there is a day comeing wherein all ill-judged cases and causes shall be reviewed and rectified when all perverse judgements shall have judgement against them A 3. Argument shall be drawn from the convictions of conscience Arg. 3. Drawne from the conviction of conscience Lipsius â— 2. de Constantia The bangs of conscience those ictus laniatus which Julian the Apostate had these which are assidua domesticae Furiae as the Orator speakes doe testify a judgement to come Haenc conscientiam Deus impiis imposuit in quá poenas luant priusquam luant so Lipsius But read the verse preceding my Text. Conscience gave Judas a bang and made him restore the thirty pieces The horrour of conscience made Cain to roar and changed Pasâ—ur's name to Magor Missabib a terrour round about a terrour to himself When the Doctrins of righteousnesse and temperance were preached by Paul to Felix he fell a trembling A strange change that the very Judge should tremble before a despised prisoner However men commit sin never so secretly and think that no man living knowes thereof yet conscience lasheth fore The consideration of a day of judgement makes the sinner afraid of himself Hereupon the wicked Arg. 4. Drawn from the connexion between the resurrection and the day of judgement â— Mat. 25. 33. Heb. 6. 2. Heb. 9. 27. flee when none pursue Conscience when it 's awakened slies into the face of the abhominable sinner It makes him afraid where-ever he goes His fansy is so troubled that he thinketh every bush to be a man every man an executioner to hale him before the judgement feat of God A 4. Argument shall be drawn from the near dependence and connexion between the resurrection and the day of judgement The resurrection goeth before the judgement must needs follow after The general judgement is a necessary consequent of the resurrection Christ will come to rayse up the dead and judge them Resurrection and judgement are coupled together and death and judgement joyned together And that place Joh. 5. 29. wherein we read of a resurrection of judgement Gerrard conceives that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be fully rendred per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 5 Argument shall be drawn from the general expectation of the Saints Rom. 8. 19. It is an emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
†Gal. 4. 18. zealously affected in a good matter * Praedicare verbum Dei nihil aliud est quam derivare in se furorem totius inferni satanae Luth loc com †In aliis mansuetus ero in blasphemiis in Christum non ita Zuing in Epist ad Servet Luther used to say That to preach the Word of God zealously was a ready way to bring the rage of all the Devills in Hell about our ears But in Gods cause let 's go on couragiously and though we may be vilified by the vilest of men yet let 's resolve with David to be more vile A good God a good cause and a good conscience will carry us through the greatest dangers and difficulties And let us still remember to shew most meeknesse in our own cause and most zeal in the cause of God So * Zuinglius answered Servetus in other things I will be mild but not in blasphemies against God Now I have not yet done with the pressing of this Doctrin◠of union amongst Brethren I shall yet prosecute it farther heartily desiring that my words may leave deep impressions upon your Spirits and obtain some comfortable successe The breaches amongst the Ministers were as an Arrow stuck in the sides of that good man Philip Melancthon Whereupon on his death bed V. Vitam Phil. Melancth per Melct Adamum editam he profest I am very glad I am to leave this World because I shall be with Christ and then shall be freed from the contentions of some Divines which were very great at that time There 's a sad story of two eminent Martyrs for the truth viz. * Epiphan Haeres 68. Meletius and Peter Bishops of Alexandria who when they were put into Prison fell at variance amongst themselves about a petty difference whether the Lapsi were to be received into communion The Schisme was very great insomuch as they drew a partition between each other in Prison and would not hold communion with each other and yet afterward they joyntly suffered Martyrdome And it 's not easily to be imagined what a great Rent their dissention made in the Church of God and gave advantage to the common Enemy And what a dust was raised between two choyce and constant Martyrs Ridley and Hooper one prest conformity too strictly upon his Brother and contended with too much eagernesse for such kind of vaine uselesse Ceremonies which Calvin calls tolerabiles ineptias Yet notwithstanding these two Godly Bishops could not agree in Blacks and Whites they could both agree in Red for they resisted even unto bloud and sealed the truth of their Religion with the effusion of their bloud And now to speak my judgment more plainly as in the presence of God without partiality having no mans person in admiration for advantage I conceive it a word spoken in due season and that there is necessity of speaking of it even to exhort Ministers to study the things that make for peace and especially to agree in a sweet Harmony one with another And I am fully satisfied in my judgment that to effect this much desired union a speciall expedient will be in severall Counties as †London Lancashire Essex Warwick Worcester Norfolke c. some herein have given a good President already to associate into Presbyteries and exercise that Government which by experience is known to be Flagellum Haeresium and ordaine Ministers and to put Church censures into execution When Ministers meet together and sosolemnly seek God by prayer and fasting they strengthen one anothers hands and unite each others hearts The keeping up of Discipline is a speciall means to preserve union amongst Brethren to extirpate Heresies and sweep them away as dung and promote the power of Godlinesse It hath often lain sad upon my Spirit to consider the mischiefe that hath ensued upon want of execution of Church Discipline Hinc illae lachrymae Hence for want hereof a sluce hath been opened to let in an inundation of heresies and blasphemies But it 's much to be hoped that the execution of Discipline will shut up the sluce and stop the inundation Faxit Deus Now having spoken thus farre to Ministers the other part of 2. Part of this use to people my use I will direct to people And the substance of my exhortation is to perswade them with all alacrity of Spirit to embrace the Doctrine of Reconciliation tendred to them It 's the great Doctrine of concernement in an especiall manner to be Preacht and practised The Ambassadours of peace publish these good tidings They come in the name of Jesus Christ offering termes of Reconciliation With what joy with what ardency of love should you embrace such gracious offers O how sweet is the voyce of Christ unto his Church His lips drop as an honey combe If thou be the Spouse of Christ thou wilt delight to heare the voyce of the Bridegroom So the Evangelist tel's us * Joh. 3. 29. Discimus etiam hic quod etsi amicus sponsi i. e. Minister Evangelii non gaudeat gaudium sponsi neque fructum eum percipiat ex Ecclesia qui sponsi proprius est non tamen caret gaudio quodam suo vel ex eo quod stet audiat vocem illam sponsi longe suavissimam quam rursus bona fide tanquam internuncius referet sponsae Rollocus in locum That the Friend of the Bridegroome which stands and hears the Bridegrooms voyce rejoyceth greatly Now consider Christ's messengers are his voyce unto people They come on his errand and deliver what he puts into their mouth O how sweet then will Christs words be to a gracious heart And this is that sweet welcome word which Ministers deliver to pray men to be reconciled and make their peace with God My brethren I beseech you in the bowells of Jesus Christ to set the highest estimate upon this Doctrine of Reconciliation preferre it before your appointed food before thousands of Gold and Silver And have them in honour and account their feet beautifull who do the office of Evangelists and are dispensers of these truths and Trumpetters of Gospell peace Though they be men of like passions yet they are Persons of honour Commission officers authorized by Jesus Christ to Preach the Gospell Private Christians may discourse of these things Charitative but let them keep within the compasse of their own calling and exhort one another to embrace this Doctrine but Ministers exhort Authoritative as Ambassadors and commissioners of Jesus Christ Wherefore Brethren let me be your remembrancer of the great duty incumbent on you all to love and reverence the Persons of your Ministers and have them in honour for their works sake especially I shall put you in mind of a Scripture or two that so my exhortation may leave deeper impression upon your hearts one is * 1 Cor. 4. 1. 1 Cor. 4. 1. Let a man so account of us as Ministers of Christ and Stewards of the
the families of the earth be blessed and that in Isaac his seed should be called and yet he forgetfull of the promise betook himselfe to a broken refuge of lying and equivocation It was likewise another peice of Infidelity which caused Rebeccah and Jacob to use such indirect meanes to get the blessing God was faithfull that hath promised and he needed not their lyes to bring his work to passe yet Rebeccah gave Jacob Counsell and he fained himselfe to be his brother Esau but Jacob smarted full sore by his Exile and through Labans rigorous dealing It was Infidâ—lity in David to say in his heart that he should one day perish by the hand of Saul 1 Sam. 27. 1. Wherefore he betook himself to Achish King of Gath and there he met with difficulties upon difficulties as one wave of the Sea following another and varieties of dangers verifying our common English proverb leaping out of the frying pan into the fire Infidelity was in Zechary and therefore Luk. 1. 20. he was smitten with dumbnesse Thomas he must see before he believe This sinne is incident to the generation of the just but for this sinne Gods dearest children scape not unpunished But what shall we say of all speculative Atheists such as in their Judgments and opinions deny God Christ the Holy Ghost providence and Gods government in the world And what shall we say of those practicall Atheists who live without God in the world running into all sinnes and all manner of wickednesse these believe not the truth of the Word of God against swearers Zech. 5. 3. Nor do they believe that a flying Roll is against them to cut them off nor against drunkards Isa 28. 1. Read what Judgments the Scriptures pronounceth against them that believe not Joh. 3. 18. 2 Thes 2. 12. Heb. 3. 18. Jud. 5. I proceed to a second Use which is for Caution O beware of Vse 2. For Caution unbeliefe it s a grievous grand-damning sin other sinnes damne as well as this yet this throwes away the remedy and bolts the dore barres accesse stops the current of mercy Now multitudes flatter themselves with a false faith and so cheate themselves unto all eternity therefore there is great need to lay downe some previous Cautions which are these following 1. Beware of a fond vaine perswasion and presumptuous confidence Caution 1. Beware of a fond vaine perswasion many say all 's well with them and they believe as their Ancestors did before them and thus they flatter themselves into a fooles Paradise these vaine confident men never want woe to be confident upon Gospell promises is a sure bottome to stay upon but multitudes are confiddent by reason of outward riches honours pleasures prosperity c. because they have abundance of outward blessings hence they conclude that all shall be well with them unto eternity But this is a false consequence a plaine Non sequitur I am happy in this world therefore I shall be happy unto all eternity For a man may be eternally miserable though he enjoy abundance of outward things and he may be eternally happy though he may want them all By outward things no man can passe a certaine Judgment you read how the Idolatrous Jewes blest themselves in their condition Jer. 44. 17. That they had plenty of victualls when they burnt incense unto the Qeen of heaven But see their doome Vers 23. Thus many think all 's well with them though they runne their owne courses and follow the devises of their own heart by reason of the affluence of outward things but they deceive themselves 2. Beware of a Temporary faith Temporary believers may be Caution 2. Beware of a Tomporary faith Mr Bolton compared to the seed sowne on stony ground Matth. 13. 5 6. Which for want of root withered It s an instance of a Reverend Divine suppose saith â—he there be a Serving man following two Gentlemen when they part it will be knowne to whom that Servant belongs and whose Master he serves So when it comes to parting and loosing lossesse afflictions persecutions it will soon be known whose servants we are whether we serve God or Mammon whether we serve our selves or our lusts A Temporary Believer will pretend much in Halcyon times of peace and tranquility but when it comes to triall of suffering bearing slaunder ignominies or losse of riches for Christ then he is scandalized he will relinquish his profession and will not embrace Christ to his worldly disadvantages 3. Beware of distrusting Gods Word though it may seem long 3. Beware of diâ—trusting Gods Word in fulfilling what it promiseth Hab. 2. 3 4. Though the vision tarry wait for it Believers must wait Gods leasure And he that believeth maketh not hast The Lord promised that in Abrahams seed all the earth should be blessed this promise was long in fulfilling and Sarah according to the course of nature was unlikely to beare a child yet God accomplished what he promised to a tittle Gods workes seemes to runne crosse to his word as you may see by comparing Gen. 17. 19. with Gen. 22. 1 2. But our duty is to stay upon Gods Word though his workes may seeme 4. Weake Chriâ—tians must beware of curious Questions strange and unlikely to bring his word to passe 4. Let weake Christians especially beware of too high or curious Questions nice and doubtfull disputationâ— some loose themselves and dispute themselves into Atheisme and infidelity As for instance concerning themisteries of the Trinity Christs incarnation the procession of the Holy Ghost these are matters of our faith and not of our reasoning and disputing we must believe where sense and reason failes and because God saith it we must believe and obey not dispute his words and his commands These foure Cautions premised now in the third place I shall Vse 3. For Exhortation proceed to an Use of Exhortation Is unbeliefe such a speciall damning sinne O labour for faith There is no pleasing God without faith O! do not sleepe in a state of unbeliefe The best of Gods servants have unbeliefe in them but they complaine against it Bradford a rare mortified man complained much of his unbeliefe so we must complaine of our Infidelity we must search narrowly make hue and cry after our unbeliefe and labour to finde it out and having found it arraigne condemne and crucify it Two Motives I shall urge First I 'le draw some from the benefit of Faith Secondly From the mischiefe of unbeliefe 1. Le ts consider the benefit of Faith First It gives title and interest Motive 1. From the benefit of Faith to the promises all the promises are made unto believers Joh. 3. 16 36. Temporall promises are the portion of believers their basket and store is blessed Deut. 28. Lev. 26. Spirituall promises are the portion of believers and those promises of giving a new heart circumcising the heart c. are their portion Eternall promises are their
among the best Wheat There 's no Church without spot or wrinkle till we come to Heaven Indeed to seperate from Heathens and from Idolaters we are commanded and this is a warrantable seperation But to seperate from a true Church must needs cause multitudes See Dr Harris his judgment in his life lately set forth by E. D. p. 100 101 102. of Scismes and Divisions as daiely experience witnesseth and we have no warrant in the Word of God for such a seperation Let all professours know that they are not therefore converted because they take upon them the bare name and forme For some there are as the Apostle mentions 2 Tim. 3. 5. Having a forme but denying the power And such as are only Nominall Christians and content themselves with the bare name are really Atheists It 's the easiest matter in all the world to take upon one a bare profession Machiavel himselfe would allow an outward profession But to have the Profession adorned with a Holy life and Conversation to be a Christian in name and in truth this is the great thing required To name the name of Christ and depart from Iniquity to purify ones selfe as God is pure this is the great work indeed Now having discovered these false glasses I l'e set before you one true glasse wherein we must behold our selves and that is the Word of God This discovers our Pollutions this shewes us the way of cleansing Psal 119. 11. Wherewithall shall a young man cleanse his way by taking heed thereto according to thy Word This discovers our Maladies and Remedies Now where there is a reall Change and a thorough transformation it will be known by three Characters 1. By Universality 2. By Sincerity And 3. By Perpetuity First For Universality and that lookes at five Subjects Char. 1. Vniversality 1. At the understanding Eph. 4. 23. And be renewed in the spirit of your mind 2. At the will Psal 110. 3. Thy people shall be a willing people in the day of thy power 3. At the affections Col. 3. 2. Set your affections on things above and not on things on the earth 4. The heart Ezek. 36. 25. Then will I sprinkle cleane water upon you and yee shall be cleane from all your filthinesse and from all your Idolls will I cleanse you a new heart also will I give you and a new spirit will I put within you and I will take away the stony heart and give you an heart of flesh 5. The life Newnesse of life is required For so it 's required that we should walk in newnesse of life Rom. 6. 4. Secondly Sincerity The aymes must be single and sincere Char. 2. Sincerity no change for selfe ends Interests Preferments c. The glory of God must be in thy eye 2 Cor. 1. 12. Our rejoycing is this the testimony of our Conscience that in Simplicity and Godly Sincerity not with fleshly wisdome but by the grace of God we had our Conversation in the world and more abundantly to youâ— wards Thirdly Perpetuity Rev. 2. 10. Be thou faithfull unto death Char. 3. Perpetuity and I will give thee a Crowne of life he that endureth unto the end shall be saved 3. The third Use is for Exhortation Let 's all labour to be Vse 3. For ExhortatioÌ„ Mot. 1. From the equity of the duty Mot. 2. from the necessity of the duty thus transformed By way of Motive 1. It is but equity that there should be a thorough change The whole man is defiled by sinne and the whole man should be transformed and changed 2. There 's a necessity necessitas precepti medii 1. How often are we cald upon to make us new hearts to turne unto the Lord to amend our waies 2. This change is an instrumentall meanes to pacify Gods wrath 2 Chron. 7. 1â— If my people which are calâ—ed by my name shall humble themselves and pray and seeke my face and turne from their wicked waies then will I heare from Heaven and will forgive their sinnes and heale their land So Joel 2. 12. Therefore thus saith the Lord turne unto mâ— with all your heart with fasting weeping and mourning rent your hearts and not your garments and turne unto the Lord your God for he is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill 3. Consider the Utility God will however have his glory and Mot. 3. from the Vtility yet we are the gainers by this change By having changed hearts we can do more acceptable service unto God and are more in abled toperforme the will of God which is a good acceptable and perfect will 4. Now I l'e in the last place conclude with a word of comfort Vse 4. For Comfort unto those upon whom God hath wrought this gracious change i. e. Blessed are their eyes for they see They were afore this change as bad as others but now they are washed and cleansed Great is their comfort whose eyes are opened and they are brought from darknesse unto light from the power of Satan unto God By being converted and so becoming sons and daughters of God by grace and Adoption they obtaine these singular Priviledges 1. They have Union and Communion with Jesus Christ They Privil 1. Vnion and Communion with Jesus Christ are one with him mystically He is their Head they his body they injoy Communion with him in the exercise of graces in their approaches unto him in worship 1 Joh. 1. 3. That which we have seen and heard that declare we unto you that yee also may have fellowship with us and truely our fellowship is with the Father and his Son Jesus Christ 2. They have Interest in all the Promises 2 Cor. 1. 20. For all Pri. 2. They have Interest in all the Promises the promises of God in him are yea and in him Amen unto the glory of God by us 3. They have Interest in all Christs purchases of Justification Sanctification and Glorification What can I adde more but the Pri. 3. They have Interest in all Christs Purchases complement of all from Rev. 1. 5 6. And from Jesus Christ who is the faithfull witnesse and first begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sinnes in his own blood And hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen And such honour have all his Saints even all such as are converted and borne againe upon whom this reall change and renovation is past These are here militant saints on earth and shall be triumphant Saints in the highest Heavens Dr VVilkinsons 3. DECADS of SERMONS