1 Joh 3 3. Jam. 14 8 thy self to cleanse thy hands and purifie thy heart this is a needfull study its time well imployed in searching our hearts in washing and purifying of the inward man 3. Be much exercised in divine meditation Meditate frequently Rule 3. Be exercised the divine in art of meditation of the four last things Death Judgement Hell and Heaven Entertain frequent and serious thoughts of â—ternity It 's a poynt of understanding and wisdome to consider our latter end Meditate what a holy place heaven is what holy company and what holy employments aret here Nothing that defileth shall ever come there Get up into the Mount with Moses let thy affections soare aloft being carried aloft with the wings of heavenly meditation This was Isaacs practise Davids and Pauls Were you acquainted with the singular benefit of Meditation you would not lye groveling here below your words thoughts whole conversations would bee in heaven 4. Consider the omnipresence and omniscience of God whither Rule 4. Consider Gods omnipresence canst thou goe from his presence how canst thou escape his knowledge If I sinne saith Job he marketh me Job 10. 14 15. God seeth thy secret sinnes hee knoweth all thy reservations and cunning conveyances All things are naked unto him with whom thou hast to deale and without holynesse thou shalt never see the face of God with comfort The serious consideration of the Omnipresence and Omniscience of God through the grace of God may prevaile with us to a circumspect and holy conversation 5. Set an high estimate upon and frequent diligently the holy Rule 5 Consider Gods Ordinances Ordinances of God They are called The beauties of Holynesse Psal 110. 3. There is a cleansing virtue in the Word of God Psal 119. 9. Gods face is beautifull his holynesse is his beauty Now by the face of God Calvin understands the Ordinances of God Psal 27. 8. Wait then O Christian at the posts of Wisdoms gate lye in the way where Christ comes by tarry at these Bethesdaes The Ordinances are the golden Pipes to conveigh the golden Oyle take heed of sitting loose from them Blesse God that your eyes behold your Teachers and that your Gospel is not driven into corners Improve these prices and spiritual advantages for the good of your precious souls 6. And lastly associate your selves with holy company Love Rule 6. Associaâ—e your selves with holy company where God loves now the Lord loveth his Saints It was Davids profession that his delight was in the Saints Psal 16. 2 3. Bee a companion to those that fear God If a dead coale be neare a live coâ—le it may be inkindled by it but if two live coales be together what abundance of heate will they give We read Mal. 3. 16. That they that feared the Lord spake often one to another Let not Christians be strange and shie of one anothers company But let 's unite as one man to conserre all our interests to give each other a lift to heaven Make them thy companions on earth whom thou hopest to enjoy in heaven to all eternity The last Use and so in a few words to conclude is a word of Use 5. For Consolation Consolation unto holy persons true beleevers the adopted sonnes and daughters of God when the day of Judgement comes and the whole world is in a flame they shall bee of good comfort That day which will be a day of terrour and revenge to the wicked shall be a day of refreshing and restitution unto them The Saints that sleep in the grave shall be awakned at the sound of the Trumpet and their bodies and soules shall bee reunited and they shâ—ll receive the consummation of their happynesse The Saints that are alive shall be caught up together with those that are dead in Christ in the cloudes to meet the â—ord in the air and so shall be ever with the Lord. The inference the Apostle makes should be ours wherefore 1 Thes 4. 18. comfort one another with these words O but I cannot see this in me I would be holy yet I cannot find this growth of holynesse in me Is this thy case goe thy way to God challenge him with his promise put his bond in suit Hee commands make you a clean heart but doth he not promise to give it Ezek. 36. 25. Comfort thy self with Christs praier to the Father He prayes Father sanctifie them through thy truth And know there may be grace where feeling may be wanting It s an excellent Joh. 17. 17. Eph. 1. 13. saying of Mr. Greenham We hold Christ by faith and not by feeling Feeling is an after thing After ye beleeved ye were sealed with that holy spirit of promise Is it the desire and endeavour of thy soule to be holy Notwithstanding infirmities yet is thy heart single and without guile be of good comfort thou shalt hold up thy head with comfort at that great day of accompt when the wicked shall wish that the mountains might fall upon them and the hills cover them from the face of the Lamb thou shalt behold Christ in the face with comfort when all these visible things shall be dissolved and the elements shall melt with fervent heat thou shalt be glad and rejoice at that day and enjoy eternall felloship with the blessed Trinity in whose presence there is fulness of joy and at whose right hand there are pleasures for evermore Did we but seriously consider of Psal 16. 11. these things wee should desire to bee dissolved and to be with Christ we should cry Come Lord Jesus come quickly we should have the Moon under our feet we should negotiate for the great things of eternity May all things that have been said make deep impression upon our spirits and prevaile with us to the love and practise of holynesse looking for and hasting unto the comming of God Though at that day the world be on fire we shall be safe though there shall be a general Assize wee shall be acquitted and that day of Judgement will be the Saints refreshing day Christ is their Redeemer and Intercessour VVho would not now be in love with holyness holyness will be holyness indeed at that day Only holy persons shall hold up their heads with comfort they only shall be able to stand in judgement God onely that made the heart can cleanse it Christ doth love and wash his people Le ts therefore pray for holynesse follow after holynesse Thus our fruit being unto holynesse our end will be happynesse The Necessity of the Knowledge of Regeneration Discovered from Joh. 3. v. 10. Jesus answered and said unto him Art thou a Master of Israel and knowest not these things THE report of Christs Miracles being famous every where Serm. 5. at St. Maries Oxon. Aug. 14. 1654. v. 1. insomuch that multitudes followed him at last one of an eminent Rank comes to visit and conferre with Christ v. 1. By degree he
to every one according to the fruit of their doings And Reas 2. Drawn from Gods Justice this is the end of our appearance before Christs Judgement seat 2 Cor. 15. 10. It 's impossible but that the Judge of all the world should doe right secret Murders secret Adulteries secret Thefts secret Abominations secret Cousenage secret malicious Heart-burnings Murtherous intentions secret Back-bitings Detractings Calumniatings all these shall be made manifest at the day of Judgment Now Justice requireth that as the sinner soweth so hee should reap that as he hath sowen seeds of wickedness so he should reap the fruits of destruction 3. The secrets of men shall be judged for the vindicating acquitting Reas 3. For the acquitting of the godly and clearing of the godly What seâ—ret wickednesses are unjustly and falsly layd to their charge What calumnies forgeries are invented to blast the name and reputation of those that feare God The Primitive Christians in their night meetings were slandered and such horrible aspersions cast upon them as the Father of Lyes could invent What horrible slanders have been cast on Luther Calvin and other eminent Pillars of the Church How are the Prayers Fasts strict walkings of Gods children traduced reproached and scandalized How do the men of the world reproach the Saints for hypocrisie false-heartedness but at the day of Judgment the innocency of the Saints will be cleared What hard measure doe the godly meet withall from the wicked of the world They are buffeted tormented slain all the day long All they say think and do are misconstrued and reproached But at the grand day of Accompt God will clear where men have reproached God will justifie where men have condemned so that secret Prayers Fasts Watches secret communion with God will appear and be openly known and made manifest to the honour of the Godly and to the shame and infamy of their malicious enemies 4. The secrets of mens hearts shall be judged for the further Reas 4. For the further condemnation of the wicked condemation of the wicked All their cunning conveyances secret pollutions all the impure abhominations of their hearts shall bee layd open in the sight of men and Angels We read Psal 50. 21. I will reprove and set them in order before thine eyes God will at that day set all a mans secret villanies and closset abhominations in order before him And this will adde further to the condemnation of the wicked that their most secret wickednesses shall be disclosed to their eternal confusion and horrour These things being premised I shall inferre three Uses for Terâ—our unto the wicked Comfort unto the godly and Counsel to both 1. For terrour unto the wicked Is it so that at that day the secrets Vse 1. For terror unto the wicked of all hearts shall be made manifest and judged then in vain doe hypocrites digge deep and seeke to hide their counsell from the Lord as if they thought themselves secure and undiscovered Though no eye of man can see them yet the eye of God which is tenne thousand times brighter than the Sunne will descry and discover all Then will all varnishes painted glosses vain pretences and out-side professions be discovered and all such who plead for them appear in their colours In vain doe Adulterers wait for the Twi-light as Job speaks c. 24. 15. Though the doors be bolted and though it bee dark night yet the All-seeing eye of God findes out all What shall wee say of secret cheating Tradesmen who thinke themselves secure because man cannot find them out Yet let them know that all their mysteries of cousenage in their Trade all their secret fraudulent dealings shall be discovered at the day of Judgement When men professe one thing and practise another pretending friendship with their mouthes but meditating ruine and destruction in their hearts When men make but Religion a stalking-horse for getting a prey and as a cloak to cover wicked projects When men have no regard to the All-seeing eye of God so they can but escape the eye of men what shall we say of them but put them in mind of the words of the Wise man Eccl. 11. 9. But know thou that for all these things God wil bring thee to judgement Then every vain thought every idle word every lascivious glance all mental reservations all hypocriticall collusions all time-serving complyances self-interests ends and aims shall be all called to account and laid open in the sight of men and Angels 2. Here 's matter of comfort to the godly At that day their secret desires breathings longings and pantings after God shall be Vse 2. For comfort to the godly discovered The broken prayers fighs cries inward compunctions of heart shall be all made manifest The imputations scandals ignominies cast upon the Saints shall then be wiped away Many that have been condemned by men shall be at that great day pronounced innocent Holy Martyrs that laid down their lives for Christ against whom the wicked of the world pronounced a sentence of condemnation shall at that day have a sentence of absolution pronounced by Jesus Christ and bee acquitted before that impartial Tribunal It 's a ground of great comfort to Gods children that God knows their hearts how vehemently their desires are towards him as Psalme 42. 1. Isaiah 26. 9. Though the Saints cannot ofttimes expresse how their hearts stand affected and are not able fully to discover themselves and open their condition to man yet God knoweth their inward groanings their secret breathings vehement desires after Christ Now all these are regarded by God for there is not a tear nor a desire nor a sigh which are not taken notice of by the great God of Heaven and Earth The secret closset devotions fastings prayings meditations which the world knows not of nor understand the value of such divine services all these shall be made known at the day of Judgement Thou seest one chearfull thou knowest not why It 's neither corne nor wine nor oyle nor any thing of the world that revives his spirit It 's onely the light of Gods countenance Psal 4. 6. that's the cause hidden to thee but a childe of God knows it Thou seest another sad and troubled though he may have riches and honours in abundance yet there is a secret damp upon his spirit a secret cause of grief It may be God hides his face from him it may be thou art the cause of his grief he seeth and heareth God dishonoured by thee and this is matter of mourning and sadness to his spirit Let then Gods children amidst all sorrows comfort themselves with the consideration of a day of refreshing a day of restitution a day of redemption and consolation which will one day be at the great and general Assize of the just Judge of Heaven and Earth Thirdly Here 's matter of counsel both to the ungodly godly Vse 3. For counsel to the ungodly 1. To the ungodly Will there
from our bodies Yet a little while and grisly death the King of terrours will seize on us Here then must we be inquisitive what will become on our souls afterwards We see God writing vanity on all sublunary things and they are full of vexation The greatest riches are uncertain and perishing All the honours and riches in their greatest estate and confluence cannot helpe a man in the evil day nor satisfy an immortal soul nor bring a man to eternity Wherefore our great care and wisdome should be to get an endureing substance to get assurance of the love of God in Christ and his love isan eternal love We should be exhorted in the language of the Apostle Col. 3. 2 3. Set your affections on things above and not on things below For ye are dead c. Let me in a few words to press upon you the study of eternity adde these Moving considerations 1. This study of eternity is an honourable study It 's a most sublime noble study suitable to the soul The understanding of 1. Consid This is an honourable study man is a noble faculty of the soul and what more suitable for such a noble faculty to contemplate then the thoughts of eternity God and Christ and Glory the blessed vision communion with the Father and the Son these are objects fittest for the contemplations of an immortal soul What a degenerate sordid thing is it for Princes children to converse with base persons All Gods children are children of the great King of Heaven and Earth and for such to have their thoughts stuffed with trash and pelfe of the world O how unsuitable and unworthy is it The Lapwing is accounted an embleme of infelicity because she feeds on dung though she weares a Coronet upon her head Shall then our heavenly-born-being soules be prostituted to Mammon shall our thoughts be low and creeping Our thoughts and negotiations ought to be on life and immortality even the great things of eternity Our studyes and meditations should be on the things above heavenly treasures an inheritance that 's immortall undefiled that fadeth not away This is that noble that honourable study wherein we ought to be imployed 2. This study of Eternity is a most sweet delightsome soul-ravishing 2. Consid This study is sweet and delightsome study Job on the dunghill was comforted with the consideration of a better life and a glorious resurrection Job 19. 25 26 27. For I know that my redeemer liveth and this comforted Stephen when by the eye of faith he saw Christ even when the Acts 7. 55. stones were about his eares his temporall life was then a going away and he was hastening to a better That life was transient this permanent Oh! how sweet is the meditation of a God reconciled of a crowne of glory the price of our high calling This makes the Saints desire to be dissolved and to be with Christ The consideration of heavenly consolations sweeten the bitterest pills of afflictions For one moment in heaven will abundantly make amends for all our sufferings and sorrows on earth This serious consideration of Eternity will be a cordiall in all troubles I have read that Q. Eleanor suck'd the poyson out of the wound of the King her-husband I am sure the meditation of our everlasting estate will suck the poyson out of those wounds which affliction bring Oh! how delightfull is the thought of a haven to such as are tost up and down with stormes and tempests This world is a tempestuous sea rough and troublesome how delightfull is this meditation to a child of God to think I am passing through the rough sea of the world to an eternall Harbour 3. This is a most profitable study We read of treasures crowns 3. Consid This is a most profitable study high places inheritances layd up for the saints In this world riches fail in heaven is an induring substance In this world honours lie in the dust many are degraded in Heaven no degradation That honour is permanent Godliness hath the promise of this life and that which is to come 1 Tim. 4. 8. Wherefore then should we carke and care and turmoile for the pelfe of this world and in the mean time neglect eternal riches What a doe What a hurry What sollicitous turmoyling is here to get estates in this world What projecting torturing of mens braines complying with men and times to get honours and riches in this world Whereas all these things are not bread they are not the true treasure nor abideing substance But in the mean time how few are there that labour for spiritual riches and lay up their treasures in heaven No treasure like this this onely inricheth the owners 4. And lastly this is a seasonable study What are our life 's but Consid 4. This is a most seasonable study a blast Our breaths soon depart and then all our thoughts vanish every affliction every disease puts us in minde that here is not our rest here we have not an abideing citty Revolutions of Providence read Lectures to us of the changeable condition of the world What then more proper and more seasonable then to have our hearts took off these transient things and fixed upon permanent things There is no certainty here but there is in another world The world with all it's bravery passeth away And there shall be a dissolution of this frame visible to our eyes How nearly doth it concerne us and how seasonable a duty is it to minde heavenly things to fix our thoughts meditations totum hominem totumque hominis upon those excellent things of eternity Let 's study this subject more then ever and let us make more diligent inquiry after our eternal condition THE MALE IN THE FLOCK OR The best must he offered to God Unfolded from Mal. 1. 14. But Cursed be the deceiver which hath in his Flock a Male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord of Hosts and my Name is dreadfull among the Heathen THe first word But imports a Connexion on what went before Serm. 9. at S. Mary's Oxon Octob. 21. 1657 1 Gods love 2 The peoples ingratitude 1. Wherefore I hope it will be time well spent to premise a brief Analysis upon the whole chapter before I fall upon the words of the Text The whole chapter may be divided into two parts The former whereof containes a Protestation of Gods abundant love unto the people of the Jewes The latter containes a sad complaint and charge against them for their stupendious ingratitude Then here 's abundantly declared Gods singular love unto them and to their father Jacob v. 2. I have loved you saith the Lord yet ye say Wherein hast thou loved us was not Esau Jacobs brother saith the Lord Yet I loved Jacob and I hated Esau Jacob was elected and Esau was reprobated Neither the election of the one nor the reprobation of the other
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 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.
who would joyne himselfe associate with this perfidious world a president of all vitiousnesse it brings us like fooles to the stocks and then laughs at our misery It brings us upon the rack and then becomes our executioner The time will come when the Lord will summon up his creatures and they all will bring in their Bils of inditement against their dearest minions and then thou wist find by woefull experience that those darling sins which yeelded the sweetest rellish unto thy sinfull soule in the acting will now present nothing unto thee but gall and wormewood they will make the deepest wounds and gashes in thy conscience If then thou art well acquainted with the vanity of the creature thou wilt slacken thy pursuite and forbeare such a furious prosecution of those things which are so destructive both to thy body and soule if thou knewest how vaine all things are in this world how empty how deceitfull thou wouldst not hazard thy soule upon such an unprofitable purchase 4ly And lastly Labour to be acquainted with the fulnesse that Direct 4. Labour to be acquainted with the fulnesse that is in JesusChrist is in Jesus Christ He hath fulnesse of wisdome to teach thee of holinesse to sanctify of mercy to pardon fulnesse of riches fulnesse of merits and fulnesse of glory It pleased the Father that in him should all fullnesse dwell Col. 1. 19. Be thy wants many from Christ thou mayest fetch a supply be thy miseries pressing Christ is a father of mercies and a God of all consolations for we have not an high priest which cannot be toâ—â—â—t with the feeling of our infirmities Heb. 4. 15. The selfe same bowels of compassion Christ hath in Heaven which he had on earth when he wept over Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 7. v. 9. Are thy desertions impetuous and thy spirituall conflicts violent doth the Angell Sathan buffet thee and sometimes leave thee as he did the possessed dead in outward appearance O make hast to Christ looke for him in the word in the sacraments in prayer if thou find'st him not in one ordinance never leave off seeking till thou hast found him in another and then â—ee'l manifest to thy soule that his grace is sufficient for thee Art thou poore Christ is riches art thou blind he is eye-salve Art thou weake hee 's strength Art thou dead hee 's life Now then remember thy selfe how all this while thou hast run on hoodwink't into errors and precipices expecting a fulnesse in the creature wherein is nought but emptinesse O Christians labour to make a better choyse to get hearts emptyed of all selfe-love and abhorre all selfe-sufficiency in and Idolatry with the creatures when once you are partakers of those glorious priviledges which are above of the fulnesse of Christs excellency beauty wisdome purity these will a thousand times recompence the emptying of your selves of any fulnesse of outward contentment in the creature How then should we powre out our petitions to have this fulnesse of Christ communicated unto us according Joh. 1. 16. to our measure that of his fulnesse we may all receive grace for grace Be thy condition never so poore in the world yet if thou hast Christ thou art the richest man in the world Though all things goe against thee friends leave thee riches faile thee promotion flies from thee thy custome and livelihood much decayes yet all this while if thou hast made Christ thy portion none can take away thy Christ Christ is better then thy friends then thy riches then thy promotion then thy custome Hee 's above all and better then all comforts nay the choicest comforts are none at all in comparison of his soule-ravishing comforts Christ hath Use 3 For Exhortation the preheminence and is all in all In the last place here is an use of Exhort to perswade you to get your hearts weaned from the world And now that I might better prevaile with your spirits that you might be took off of these things here below no more seek great things in this world for your selves suffer me to presse home unto your consciences these ensueing considerations 1. Earthly things are accompanied with much vexation and disquietnesse of spirit 2. They cannot afford any satisfaction unto the soule of man 3. All things on earth put together in one cannot helpe a man in the evill day 4. They cannot lead a man beyond this present life they cannot accompany him unto eternity Weigh seriously these considerations and they will be as so many plummets of lead to weigh down your affections and keepe them from an eager pursuite after the greatest things the Universe can afford 1. I say the greatest things in this world are accompanied with much vexation and disquietnesse of spirit As it 's a great blessing 1 Consider The vexation that accompanies earthly things to enjoy the creature with a chearfull heart so it 's a great curse to have them as so many thornes in their sides prickingâ—â—m and as so many gins and snares in the way to intrap the followers to their ruine Let a man have a Cornucopiam a store house of riches yet if he cannot quietly enjoy himselfe in the use of them he had far better be without them Let a man be upon the rack let the wheele passe over him and dislocate his bones Let him be put in Peâ—â—â—lus Bull or expos'd to the most exquisitely devis'd torments in the tenne persecutions in the primitive Church yet this mans payne is easy in comparison of his who hath riches and honours in abundance even goods laid up for many yeares and yet hath all this while a discontented spirit Thou then who ever thou art that art an Ingrosser of worldly wealth who mak'st gold and silver thy Idols and honour'st them morâ—â—en thy God thou art not aware how thy earthly mindednesse will sharpen and give teeth to an affliction to eat out thy choicest delights and comfortâ— Thou art sollieitous to plow and low thy grounds and another may reape the fruits thereof Likewise thou hast no power of the clouds and canst not command the influence of heaven for the iniquity of a people God makes the heavens iron and the earth brasse and now how art thou vext and disquieted and know'st not how to helpe thy selfe thou hoardest up monies in abundance the thought whereof cheares up thy heart in the interim God denies thee thy health sends thee the gout chollick stone strangury and the like so that its a burden and a torment to live Thou hug'st thy selfe in thy ample possession and favours of great ones Now thou hast somewhat to loose thou art made a fairer marke of opposition Suits in law and vexatious controversies may wast thy estate Thieves shipwrack's perfidious servants miscarriages and ill successe in businesse may bring thee to a morsell of bread or otherwise God hath given riches and not an heart to use them and this I reckon
similitudes there lay a mysterious meaning Christ spake with authority not as the Scribâ—s each word had weight Whereupon people hearing things which they never heard before were eager and restless in their desires until they understood the Parable and the interpretation thereof The fourth and last Reason I shall mention why Christ preacht R. 4. in Parables was because this was a more prevalent convincing way of Preaching when Reproofs or Exhortations are delivered in Parables under the name of a third person they gain more well-come and acceptable entertainment Thus Nathan reproved David by a Parable of the Ewe-Lamb and set his reproof home by a Prosopopeia David hearing of the rich mans cruelty in taking the poor mans Lamb passeth sentence of death upon him and a fourfold restitution because he had no pitty Now David was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned 2 Sam. 12. 5. 6. out of his own mouth Whereupon Nathan strikes whilst the Iron is hot by making particular Application of the Parable unto David Thou art the man This was a convincing way of Preaching And thus ought the Ministers of Christ to put in practice the most convincing way of Preaching whether in a way of Mercy or Judgement whether to come with a rod or the spirit of meekness whether to be Boanergesses or Barnabasses The most taking winning way we must use Provided always that we make the word of God our just Standard and rule to go by so that we may win souls unto Jesus Christ Now to draw nearer to the words In this Chapter there are delivered sundry choice and excellent Parables as of the sower and the seed a grain of mustard-seed leaven hid in three measures of meal a casting-net I pass from these unto that which hath immediate reference unto my Text v. 44. The Gospel of Christ is a Treasure and the Scripture is that pretious seed where that Treasure is to be found Neither can every one finde it or know the worth of it It 's a hidden Treasure The worth of the Gospel is unknown by and hidden from unbelievers But the true Believer who sindes it 2 Cor. 4. 3. Luk 2. 19. and knoweth the worth of it hides it i. e. he keeps it safe in the secretest recesses of his heart he hides it as Mary did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath discovered the incomparable Treasure of the Gospel doth not conceal or suppresse the knowledge thereof from others But first he 'll inrich himself therewith upon the finding of the Treasure he 's so ravisht with joy and so transported with a desire after the purchase as without delay demurs dodgings or abatements he sells all he hath to purchase the field and get possestion of it Now my Text is a further prosecution and confirmation of this Parable The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again specifies a dependance upon what went before Expect no curiosity in dividing the words You have here propounded a Parable and its Interpretation 1. For the Parable and therein are to be considered these six Divis A Parable and its interpretation particulars 1. The Subject compared or ground-work of the comparison The kingdom of Heaven 2. The subject of this comparison or Person spoken of and he is decyphered by his external profession and occupation A Merchant man 3. You have set down what he trafficks for his particular Merchandize He 's not a petty Merchant of small wares and mean Commodities but a Merchant of Pearls And because there 's a difference in Pearls Aliae nobiles aliae minus generosae some are of a greater some of a cheaper estimation he trades for the best not ordinary common but goodly Pearls 4. The success he findes His labor is not lost but answered with good successe a particular instance or specification of his successe is that he findes goodly Pearls 5. What doth he finde of greatest value He findes a Pearl of superlative invaluable price A Pearl beyond compare of more worth then all other Pearls whatsoever and that is The Pearl of price 6. and lastly Here 's set down what the purchase cost him and that 's all that he had Thus far of the bare letter of the Parable according to the dark part of it But there 's a mystical meaning to be considered let 's take off the veil and give in the interpretation I shall open the terms in that order they lie in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Kingdom of Heaven in this place is plainly set forth the administration of the Gospel It 's call'd the Kingdom of Heavens in the plural alluding to the other Heaven the habitation of glorified Scopus est commendare Evangelâ—uÌ„ piis à singulari praestanuâ eâdemque opera dicere quâ—nti Evangelium a piis fiat Pisâ—at Saints and Angels The Gospel of Christ is that Heaven on Earth which will bring us to that Heaven above Piscator observes on the place The scope of all is this to inhance the incomparable worth and estimation of the Gospel in the hearts of the godly It followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Merchant man This Merchant is every true believer who drives a continual trade for Heaven who is industrious and indefatigable in his labors He seeks after faith repentance holyness of life the kingdom of God and his righteousness the reconciled countenance of God in the face of Jesus Christ These are the Jewels for which he searcheth This is his sole imployment to negotiate Instar negociatorum debent conquirere pretiosas Margaritas fidel pietatis Pareus in loc for Heaven He trades not for trifles but weighty precious Commodities His merchandize is particularized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodly Pearls the Pearls of faith and holyness as Pareus on the place The Gospel holds forth goodly Pearls goodly Promises goodly Ordinances goodly Graces a goodly recompense of reward the beauty thereof will enamor the soul and the Treasure therein contained will more enrich it then all the Kingdoms of the World and the glory of them And what success he had you may see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Pearl of great price is Jesus Christ The Gospel is the Cabinet Margarites as Pliny and other Historians observe are produced out of the dew of Heaven and Shell-fishes draw in that dew They are called Vniones because usually they are found two by two unsevered in the same shell And that which is last to be opened is the price paid to purchase this invaluable Pearl Quis magno emit Margaritam nisi cui notum est pretium Mucul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None will buy this Pearl who knows not the price saith Musculus T is evident that this Spiritual Merchant was a man of knowledge The knowledge of the worth of Christ made him so willing to sell all for him He stands not dodging and cheapning hoping to bring down the price he knoweth Christ to be
reconciliation The soule cannot feed on gold you may as easily fill a bagge full of spirituall graces as satisfie an immortall soul with the world The riches pleasures c of the world are no way suitable noe way satisfying not in the least measure commensurate to the vast and boundless desires of an immortall heavenly-borne being soul The high-Priests money could not satisfie Judas as soone as conscience pricked him he could keep the money no longer Honours could not satisfie Haman What doth all this availe me c The foole in the Gospel could not be satisfied with the barns he already had he must have bigger It is not within the sphere of the activity of any sublunary thing to satisfie an immortal soule 6. The world is unhelpful and unprofitable in the evil day There Aggrav 6. The World is unhelpful in the evil day are 4 evil dayes wherein the world cannot help 1. In the day of affliction losse of husband wife children what can the world doe thee good In the day of a tormented conscience all the worlds goods cannot pacify a tormented conscience 2ly In the day of death The world cannot bribe death 4ly In the day of judgment no help no comfort from the world A friend we say is known in adversity it plainly appeares that the world is a very false perfidious enemy because it serves thee as Absolom's Mule served him left him helpless in a time of misery hanging between heaven and earth 7 And lastly The world in all it's bravery in it's greatest estate and Aggrav 7. The World is momentany confluence is but momentary transient it cannot help beyond this life it canot carry us to eternity It passeth away 1 Joh. 2. 17. The ambitious mans honours promotions high places cannot follow him to another world An ungodly great man noble and honourable in the world when he dieth he shall be degraded of all His honours will not follow him to hell he shall be there base ignoble inglorious The riches of the covetous Mammonist shall not goe to bell with him they cannot corrupt the flames nor bribe the tormentours The voluptuous man's haukes and hounds cards dice cups shall not goe to hell with him as soone as death surprizeth him all these leave him What distinction can be given between the rich man's skull and the poor man's What difference doth death make between the noble and ignoble rich and poore Death cuts down all with it's sithe It 's mercy and free grace that makes all the difference Those 4 Summa Imperia were dissolved Sic transit gloria mundi The world is a Jonah's gourd like a vapor a bubble transient momentany uncertaine of short continuance Now weigh these together the excellency of the soule and vileness of the world as I have represented them in severall particulars Wee know Contraria juxtase posita magis eluccscunt And upon serious premeditation give in your verdict which would your rather have Oh! that God would move and perswade your hearts to make the better choice to prefer your pretious soules before all the kingdomes of the world and the glory of them Thus much for the doctrinallpart of the Text. The doctrine being thus proved and cleared by the forementioned comparison it now remaines that I should make the best improvement of it and set it home upon your consciences by particular Application I shall hold forth a sixfold use of this Doctrine which I shall endeavour to set home upon your consciences for Terrour Expostulation Exhortation Examination Direction and Consolation The first Use is a word of terrour and commination it speakes heavy tidings to all those who preferre the pomp and glory of the world 1 Vse for Terrour before their pretious soules how many preferre a base lust before their soules a penny profit before an immortal soul This is the condition of thousands the farre greater part even of the Christian world Now because every one will plead not guilty I l'e single out particular persons notoriously guilty 1. Ignorant persons who know not the excellency of a reasonable soule and Ignoti nulla cupido Discourse of the dignity of their soules and tell them of the infinite price pay'd to redeeme the soules of the elect they plead ignorance they are not book-learned But will this plea lick thee whole If thou art not book-learned yet thou must be heart-learned No kind of ignorance can acquit thee â toto though it may à tanto A sinne of ignorance in the Leviticall law had a trespasse offering An invincible gross ignorance amongst blind guides and blind corners where there hath been wanting a teaching ministry is lamentable but not excusable They shall be punisht with fewer stripes Hell shall not be heat so hot for them as for presumptuous sinners who sin against illumination of judgment and the bright shining light of the Gospel But they that suffer the least paines in hell shall suffer enough Doe not then plead thy ignorance that 's to purge one fault with another Now if a bare ignorance Ignorantia purae negationis an invincible crasse ignorance where meanes are wanting which wee have and enjoy if this be damnable and no excuse for a sinner for Rom. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's enough to leave any without excuse what shall we say of an affected ignorance which is Ignorantia pravae dispositionis a shutting of the eyes against the light to be ignorant of the worth of Christ and the soule in these days when knowlege aboundes as the waters cover the seas when as for the time and meanes they might have been teachers when notwithstanding such a marvelous light shining brightly yet they are in darkness notwithstanding sermon upon sermon c a constant powerfull ministry shining lampes yet still people are ignorant they know not God what shall I say of them Let me tell them that they are under a dreadfull curse as Jer. 10. 25. 2 Thes 1. 8. Thou hast a pretious soule and knowest not of it notwithstanding so many warnings and admonitions by the messengers of God whose fault is that thy own questionless thou maiest know O! desperate damnable ignorance 2. Negligent persons are to be reproved these are heedlesse and 2. Negâ—gent persoâ—s carelesse what become of their soules For their bodies and estates they turmoyle and vexe themselves rising early c. For a gainfull bargaine for increasing their estates for boone joviall company they can find time enough but presse them to the practise of religious duties they plead want of time They want not time but good hearts Manna is even ready to drop into many mens mouthes and yet they will not take paines to gather it Many are so supine and lazy that they will not step over the threshold to heare a Sermon Many have gifts and good abilities but let them lye rustie for want of using slothfull persons shall be cloathed with ragges The fountaine is opened people are not
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
marroâ— in your bones you are in the flower and prince of your age your spirits are vigorous your memories mosâ— retentive O then consecrate all the members of your bodies and faculties of your soules to the service of the Lord. We usually say Spes Ecclesiae in Juventute There are many hopefull young plantâ— in Gods garden they must bring â—orth more favory fruit in their elder age In a word let me exhort you so to spend your time as when you come to be old you may look back upon your young dayes with comsort and blesse God that hath seasoned you with his fear from your youth Both to old and young let me apply my self and fasten on them these few moving considerations which may be as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preservatives and meanes to prevent sinne 1. Consider seriously the omniscience of God so did Joseph 1 Consider the omniscience of God †Metaphora ab animalibus dissectis excoriatis Hyperius Gen. 39. 9. This was a Monitour to Job chap. 10 14. and Heb. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I may say naked and anatomized before him Imagine God to be as the Arabians fansied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all eye to see thee He knowes thy thoughs penetrates thy secretest recesses knowes the Meanders windings and diverticles of thy heart Did men seriously consider that they are alwayes in the presence of an Omniscient Lord This consideration might prevent sinne 2. Consider as God knowes thy wayes so he keeps exact Records 2 Consider God keeps exact records Here is a Chirograph in the text for iniquities and he keeps a Book of remembrance of the Saints religious conferences together Mal. 3. 16. In a proper sense we cannot say that God keeps a Book the formality of writing down is infinitely below God This is a sigurative speech the meaning is that all that is thought done or spoken is alwayes before him Conscience likewise keepes a Book that one day will act the part of witness accuser and judge 3. Consider before hand what sinne will cost thee Reckon the 3 Consider before hand what sinne will cost thee cost of it Rom. 6. 21 old and young will have cause of shame as Peter Martyr * observes Who of understanding would be a slave to so unprofitable a master as sin is When you are tempted to sinne aske †Si vel Seni vel Juveni aliquid revocetur inmemoriam quod non recte videatur factum erubescunt ob dolorem dedecoris in quod sevident incurrisse Pet. Martin thy self the Question shall I displense an holy God shall I defile my soul wound my Conscience by sinne will there not be bitternes in the end When thou art tempted to uncleannesse consider â—ore hand that he that is abhorred of God is enticed of a Whore â—nd wouldest thou be abhorred of God I'have read that a young â—â—an thus tempted by a Whore bit off a peece of his Tongue that so he pain of it might divert him from so wicked a Temptation Say â—ot Whoâ—edome is a Trick of youth such youthfull tricks unless â—epented of will damne thy soule to all eternity When thou art empted to Immoderate Drinking consider before hand thy body â—hould be the Temple of the Holy Ghost shall I make it a Temâ—le for Bacchus will not dayes of mourning follow dayes of Jolliâ—ye â—nd Carrousing will not cups of trembling follow cups of healthâ—ng may not there be such an Hand-writing against me as was against Belshazzar In a word could men seriously premeditate aâ—orehand what sinne would cost them they would not so rashly â—dventure upon it to wound their conscience and displease so holy a Lord God 4. Consider the four last things Death and Judgment Hell and 4 Consider the four last things 1 Consider Death Heaven 1. Consider Death It s the statute law of Heaven That all shall dye and every one shal see death as we read Heb. 9. 27. Psal 8. 9 40. This life is of a short continuance compared to a flower a vapour a Weavers Shuttle Young dye as well as Old Upon this moment depends eternity And in eternity we return to the Land of the living We all stand at the doore of eternity we may be summond by death presently for ought we know So ought we to live every day as if it were our last day that we may have nothing to doe but to dye Wouldest thou have death call thee suddainly art thou prepared Dost thou so live as thou canst look the King of â—errours in the face and with comfort and confidence breath out thy soul unto Jesus Christ O therefore cleanse thy soul set upon the work of purification Trimme up thy soul to entertain Jesus Christ 2. Consider of the day of judgment 2 Cor. 5. 10 Consider before 2 Conâ—ider the day of Judgment hand that of Solomon Eccles 11. 9. Consider there will come a day of account As death leaves thee so judgment will find thee If thy peace be not made with God before thou dyest Judgment will return thee an enemy to Jesus Christ And if Christ be thy enemy who is thy Judge thou wilt wish that the hills might fall upon thee and that the mountaines might cover thee from the face of the Lamb. Let the consideration of the day of â—udgment be always in your thoughs and aske thy self the Question Doe I that which I can answere at the day of judgment shall I not be called to an account for these things 3. Consider the Torments of Hell the lot and portion of all 3 Consider the torments of Hell those who are unreconciled to Jesus Christ Aske thy self the Question doth not Whoredome Drunkeness c. lead thee away into the pit will not cursed delights in burning lusts end in eternall burnings Will not sinne cry aloud for its wages and bring with it but a dead pay 4. Consider of the joyes of Heaven the inheritance of the 4. Consider the joys of Heaven Saints noe unclean thing shall enter there nothing that defiles shall ever enter into the new Jerusalem Would I then be in Heaven hereafter Heaven must begin in me upon earth Doe I desire happiness I must labour to be holy Mark to whom blessedness is appropriated Psal 119. v. 1 To the undefiled and pure in heart Matth. 5. 8. Every one of these considerations seriously layd to heart may be preservatives against sinne In the next place I must prescribe some Directions which that I may doe I le descend to A third Use which shall be for direction You that would Use 3. For direction gladly have this Châ—rographum in my Text cancelled and be healed of the sores and wounds of sin I prescribe these means 1. â—e humbled to the dust for all your sins Be afflicted and Dir. 1. Be humbled for all your sins mourn let your laughter be turned into heavyness and your joy into mourning Let there
subjiciuntur Contra ingenium naturae suae agnoscamus naturam Dei quae cogit illa nostris usibus inservire Pet. Mart. Poenitentia Dei est MutaÌ„dorum immutabilis ratio August Hunc adulterinum degenerum pro meo jam agnoscere dedignor Calv. in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Inter. Sedes vitae sedes animae principium intellectus vo luntatis affectnum moâ—um to vanity and destruction through Mans iniquity Rom. 8. 20 22. But this sharp Sentence God pronounceth with a great deal of reluctancy he is said to repent in this verse and v. 6. both to repent and be grieved at his heart This is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance cannot in a proper sense be attributed to God Repentance in God is the unchangeable disposition of changeable things as Augustine observes God may will a change where he doth not change his will There 's no change in the Creator the change is in the Creature and here we may see how God takes upon him our affections and so condescends to our capacity As we repent and are grieved when any thing displeaseth us so God here speaking after the manner of men is said to repent and grieve Hence we may observe what an hainous and abominable thing sin is that causeth God to grieve Calvin on the place supposeth God pleading on this wise This is not my work this is not the man created after mine Image endowed with such noble faculties this adulterous and degenerate world I scorn to own for mine But wherein consists the greatness of the sins of the old World against whom the Lord threatens destruction You have a general charge given in by God himself v. 5. compared with Gen. 8. 21. It 's said there The imagination of mans heart is evil from his youth They were habituated in wickedness generally both heart and life stark nâ—ught they were gray hair'd in wickedness and now arrived at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest point and degree of impiety and the heart which the Philosophers say is the seat of life and Scripture saith It is the seat of the soul and principle of the understanding will affections and motions this is depraved and become the forge of all abominations It 's said Every imagination of the thoughts of his heart were onely evil continually Of this change in general the Lord gives a clear proof by particulars v. 2. The sons of God saw the daughters of men that they were fair c. By sons of God some understand Angels This was the conjecture of Tertullian Justin Martyr Clemens Alexardrinus and others But Chrysostome urgeth that Scripture which to me seems a full confutation of their opinion Matth. 22. 30. In the resurrection they neither marry nor are given in marriage but are as the angels of God in heaven Others understand by sons of God the sons of Princes and those great Personages that liv'd in those days I shall rather wave these â—xpositions and concur with Calvin Luther Musculus Ainsworth and other solid Commentators who unanimously by Sons of God understand the Posterity of Seth such as were the sons of God by external Profession the men of the Church of God and these took the daughters of men i. e. The Posterity of Cain The holy Seed mingled themselves with the prophane Seed they looked at naught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Interp. else besides Beauty and satisfaction of â—usts Beauty was the * object of their Love This desire of Beauty was the Harbinger of their ruine It seems they took any Women whatsoever having no regard to goodness no regard to God none to their Parents advice they made their own choice Beauty Lust Violence their own will was the rule they went by and might prevail'd above right Violence and power carryed all before them v. 4. some derive the word quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the Earth This Etymology savors of a Poetical Figment therefore I discard it altogether The word in the Original is Nephilim it comes from Naphal to fall they were Apoâ—ates and fell from God and by reason of their tyranny and cruelty caused many to fall before them It 's said Haggibburim they were mighty men The Caldee calls them Gibbaraja mighty men So Nimrod was Gibbor mighty Gen. 10. 8. He hunted souls he was a monstrous Tyrant and Persecutor of the Church of God These men were famous they had a great name but they were famous onely for oppression and cruelty their Will was their Lâ—w and their strength and might bore down all before them They got power and a name by the Injuries and Persecutions which they exercised upon the Church of God Calvin gives a remarkable observation That it was the Haec prima fuit mundi nobilitas nequis longa famosa imaginum serie nimium sibi placeat Calv. in Loc. first Nobility of the world That no one should too much please himself with a long and famous series of Images of Ancestors And Luther gives another note writing of the fame of these wicked Gyants and the renown they got by their Villanies he compares them to the Popes Cardinals and Bishops who would not be called by those names they deserved they would not be called Tyrants Impious Qui salutantur principes regna tenerent non Tyranni c. sed clementissimi sanctissimi reverendissimi appellantur Luth. Sacrilegious but Merciful Holy Reverend So the renown of these Gyants is mentioned for their Villanies They were famous Oppressors cruel Blood-suckers wicked Tyrants And thus you have a draught of the old World set before your view Their crying sins were prophaneness of heart and life promiscuous Marriages Polygamies contempt of God and Parents Oppressions Cruelty and Persecution They had many warnings from God many reproofs and admonitions by the Ministry of the Patriarchs and all in vain wherefore the Lord threatens in the Text My spirit shall not always strive c. Which words are a Sermon Preach'd by the great God of Heaven and Earth to the old wicked World which Sermon is a Patern and the Archetipam for Ministers to Preach by and consists of Judgement and Mercy 1. Here 's a dreadful Judgement or a sad Commination of Divis 1. A Judgement and the reason thereof the heaviest punishment that can befall a people on this side Hell My spirit c. 2. Here 's a strong reason to enforce For that he also is flesh In the Mercy contained in the Text. 1. You have something implyed It s said Not always implying that it hath striven some time and a long time too In Justice God might cut sinners asunder in the midst of their rebellions and send them to Hell But O the infinite mercy and patience of God thus to strive at all and to strive so long with rebellious sinners 2. Here 's a mercy
fruition thereof There 's great reason to perswade us to labour and secure our everlasting estate if we consider 1. When once wee are in eternity consider what we are freed from There are severall privative Immunities which glorified Reas 1 Saints are partakers of and Militant Saints have onely in their eye heart desires and expectation of that happy welcome day These things are in the desire hope and earnest longing of Militant Saints but gloryfied Saints have their desires accomplished and the fruition of that which on earth they hoped for And what are these privative immunities 1. Freedome from sinne Nothing that defileth is in heaven â— We are fâ—eed from sinne there is no conflict between the flesh and spirit no struggling against lust no combating with the flesh It 's the greatest desire of Gods children that they may sinne no more In this world the best of Gods children are subject to many infirmities they carry about with them a body of sinne But then there shall be no infirmities no corruptions no lusts to conflict withall as appears more fully from Isai 44. 22. Jer. 50. 20. All which Prophesies have reference unto the Triumphant Church Jerusalem which is above the Mother of us all 2. We shall in eternity be freed from all tentations to sin from 2. We are freed from all tentations the Flesh the Devil and the World 1. There we shall not be troubled with corrupt flesh to lust against the spirit There we shall not be troubled with the deeds of the flesh Envy Hatred Malice Heresies Variances c. Here we are in part carnal there we shall be wholly spiritual 2. There we shall not be troubled with the Devils temptations his methods snares depths shall doe us no harm In this world he is a Lyon let loose running about seeking whom he may devoure there he is a Lyon chained shut up he may like as dogs bark at the Moon rayle against the Saints but he can doe them no harme This Accuser of the Brethren is shut up In this world the Devil is busie to winnow the Saints as Wheat but in the world to come the Saints are like Wheat layd up in the Garner out of his reach and meddling withall as we may read Rev. 20. 10. 3. The Saints shall be freed from all the worlds temptations what 's in the world is reckoned up 1 Joh. 2. 16. viz. the lust of the flesh the lust of the eyes and the pride of life But in that day the world shall be burnt up and be dissolved There shall not remaine a wicked world to seduce the Saints The Devil cries come to me but he will deceive thee The flesh cries come to me but it will assuredly faile thy expectation The world cries come to me but it will destroy thee But in the world to come there will be neither a devil to deceive nor a flesh to faile nor a world to flay And lastly we are freed in heaven from all punishments of sin 3. Wee are freed from punishments all sorrows calamities afflictions of all sorts and sizes Rev. 21. 4. Heaven is a place of rest There the weary goe to rest Heaven is a place of security no enemy can pursue thee there no persecutor can reach thee there no slanderous tongue can there do thee harm there thou shalt be hid from the scourge of tongues there shall be neither thirst nor hunger no sorrow nor mourning All teares are then wiped away sorrow and mourning shall flee away In heaven thou shalt not bee troubled with an aking head nor with a sad heart None shall complaine there of fainting fits nor of stone chollick gout strangury tooth-ake or such like pains full of dolour and anguish Nay more than this after once thou art in heaven thou shalt no more tast of death a temporal death thou sufferedst before that was the wages of sinne but a second death thou shalt escape as we may read Rev. 20. 14. When once thou gettest into heaven thou art out of gun-shot out of all dangers out of the rage and malice of wicked men the Whip the Rack the Block the Gibbet all the threats of ungodly men can do thee no harm Thou hast a life secured from the malice of men and devils it 's a hidden life 't is in the safest custody Col. 3. 3. Your life is hid with Christ in God These are privative immunities But in the second place another Reason to perswade us to the Reas 2. Drawn from Positive Benefits search study and inquisition after eternal things shall be drawn from those positive singular benefits which the Saints shall reap in eternity Particularly 1. They shall enjoy the blessed presence of the holy Trinity the vision and fruition of God This is a transforming sight They are like unto God so far as a creature can be capable of assimilation unto a deity Though Saints are not deified become Gods yet they are in an eminent manner partakers of the divine nature They shall see in heaven God the first being of all and their gracious Father reconciled to them in Jesus Christ They shall see Christ God and man in one person their Redeemer and Intercessor and they shall see the holy Ghost their comforter Neither shall they as strangers and travellers see other mens Lands or as men by maps see farre Countries wherein they have no interest But they shall see the blessed Trinity as haveing themselves a special interest therein God as their God Christ as their Redeemer the Holy Ghost as their Comforter Tolle meum saith a Father tolle Deum In My God and my Lord there liâ—th the great consolation 2. Glorified Saints enjoy the society of Saints and Angels the 2. Glorified Saints enjoy the society of Saints spirits of just men made perfect There they shall see Abraham the father of the faithful David a man after Gods own heart Moses and Job Mirrours of meekness and patience Paul the great Dr. of the Gentiles There the godly Pastor and godly People the godly Husband and godly Wife the godly Father and godly Children shall meet together O what pretious company is there None but holy persons are admitted into the new Jerusalem Whether the Saints shall know one another in heaven who have been so well acquainted on earth is a question much controverted But there are two Scriptures that make much for the affirmative viz. Mat. 17. 4. At Christs transfiguration which was a type and glimpse of heaven Peter knew Moses and Elias who were dead many hundred years before Another is 1 Thes 2. 19 20. For what is our hope or joy or crown of rejoicing Are not even ye in the presence of our Lord Jesus Christ at his coming For ye are our glory and joy 3. The glorified Saints shall be busied in a rare transcendent 3. Glorified Saints shall be busied in a high emâ—loyment imployment In heaven they shall be for ever praysing of
opinion of Religion and think any thing will serve as if any thing were good enough for God Such a slight service was done by Gehazi he went on before and layd his staffe upon the child and there was no appearance of life in the child but the Prophet Elisha layd his hand on the childs hand his mouth on the childs mouth c. and in good earnest set upon the work and the spirit of the child revived It 's the observation of a Reverend Mr. Jerem. Burroughs and precious Divine that of all spirits hee desired to be delivered from a frothy spirit it 's therefore a matter of lamentation and ought in good earnest to be bewailed to consider with what irreverence formalities and slightnesse of the spirit many set upon duty some will pray partly between sleeping and waking so drowsily that they can scarce pronounce their words aright Others will mumble over a few words of course in their beds Neither of these think of that reverence that belongs to the great God of heaven and earth and that he requires the Male the best we can offer unto him A third Impediment is a worldly spirit A heart swallowed up Imped 3. A wordly spirit with the love of the world will never give God the best such spirits wil grudge any thing for God because the world hath seized on their spirits and took up their affections Their breath words conversations even all favours of the world Now this love of the world is the root of all evill and enmity against God Demas forsook the Apostles society The young man preferred earthly treasures before heavenly where the world sits close and the heart is enamoured with the love of the world there Christs riches and his excellencies are undervalued A fourth Impediment is an unbeleeving heart Christ is not a Imped 4. An unbeleeving heart whit regarded amongst unbeleevers onely beleevers account him precious 1 Pet. 2. 7. He that knew the worth of the pearl of price and beleeved there was such vertue in it sold all to purchase it Mat. 13. 46 47. These Impediments being removed some speciall duties ought to be practised 1. Alwaies set before thine eyes the great God of heaven and Dut. 1. Set God before thine eyes earth as omnipresent pure and omnipotent who seeth knoweth and searcheth all hearts This consideration will make thee afraid to present any thing vile and refuse unto so great so holy a Lord God How thou prayest in thy closet what thy secret reserved thoughts are what thy intentions are in any duty all are naked unto that great and glorious Majesty with whom thou hast to deale 2. Labour for sincerity of heart That 's it which will carry thee Dut. 2. Labour for sincerity of heart through all brakes bryars difficulties and perplexities whatsoever It 's said Asa's heart was upright there 's a neverthelesse put in 2 Chron 15. 17. It 's this which comforted Hezekiah when the sentence of death was past against him 2 King 20. 3. It 's that which God requires even truth in the inward parts Ps 51. 6. It 's that which is the cause of rejoycing 2 Cor. 1. 12. Nathaniels character to be an Israelite indeed without guile Joh. 1. 47. The upright are they which love Christ Cant. 1. 4. And they are Gods delight Prov. 11. 20. Their Tabernacle shall flourish Prov. 14. 11. Their high way is to depart from evill Prov. 16. 17. They walk surely Prov. 10. 9. and no good thing will God withhold from them Ps 84. 11. Their end is peace Psal 37. 37. Upright walking with God will carry a man through all troubles whatsoever and in life and death will yeeld matter of abundance of consolation 3. Embrace the present season of Grace Seek ye the Lord whilst Dut. 3. Embrace the present season he may be found call ye upon him whilst he is near Isa 55. 6. Now give God your strength and marrow and lay aside all delayes Apologies and Procrastinations 4. Be much in Prayer and Supplication that what ever thou Dut. 4. Be much in Prayer dost what duty whatsoever service thou offerest unto God that he would accept thee through Jesus Christ As the Ancients held the Plough and prayed so hear and meditate on Gods Word keep the Lords Sabboth holy and pray for a blessing upon all from heaven Blesse Lord his substance Deut. 33. 11. 5. Make Religion thy work the grand design thou drivest Let Dut. 5. Make Religion thy work thy generall calling as a Christian have the preheminence of thy particular calling in the world Seek first the Kingdome of God Mat. 6. 33. The last Use is for Consolation unto those who to the utmost in Vse 5. For Consolation sincerity of heart endeavour to walk before the Lord. Thus Enoch walked with God Gen. 5. 24. Zachary and Elizabeth walked in Gods Commandments blameless Luk. 1. 6. David was a man after Gods own heart Yet the best of Gods children have their failings Jacob confest himself not worthy of the least of Gods mercyes c. David confest himself as foolish as a bruit Beast and wise Agur acknowledged that he had not the understanding of a man It 's a great cause of greif and a burthen to the spirits of Gods dearest children to consider how much they faile in duties Their dulnesse deadnesse disorder of spirit much afflicteth them What I shall further adde shall be comprised in these ensuing considerations Consid 1. Infirmities are incident to the best 1. Infirmities are incident unto the best of Christians I sleep saith the Spouse Paul complains of a body of sin and of flesh and of an antipathy between flesh and spirit 2. Gods children allow not themselves in sinne but mourn Consid 2. Gods childrē allow not themselves in sin Consid 3. Sincerity is accepted Consid 4. Where sincerity is there is an endeavour after more grace Consid 5. Others examples are not just standards Consid 6 Perseverance shall obtaine the Crown for sinne Sinne is their exceeding great grief and burthen 3. Where the heart is sincere it is accepted a willing mind is accepted 2 Cor. 8. 12. 4. Where the heart is sincere it is not contented with what it hath already attained but labours for more grace Phil. 3. 13 14. 5. Consider that others examples and attainments are not that standard for every one to measure himself by No examples but that of Jesus Christ is every way authentique Some will say on one hand Such and such goe no further and will not this serve my turne others say such goe so farre and if I cannot come near them I may justly suspect my self to be an Hypocrite Neither this nor that must determine us 6. And lastly consider that Perseverance shall obtain the Crown Rev. 2. 15. Many beginne well and fly back Of all Apostates are most hated by God But as for such who persevere in Grace and
his Angells with a great sound of a trumpet and they shall gather together his elect from the foure windes from one end of heaven to the other The fourth question is whether every Saint hath a peculiar Angell to be his keeper and Protectour That every Saint hath a peculiar Angell to keep him is the opinion of Fathers School-men and many Protestants but although I am farre from a hasty censure yet I cannot assent unto their opinion because here in the text it 's laid down universally All. There are two Scriptures specially urged in behalfe of this opinion The one is Mat. 18. 10. Take heed that yee despise not one of these little ones for I say unto you that their Angells do alwaies behold the face of my Father which is in heaven The other is Act. 12. 15. They said unto her thou art mad but she constantly Act. 12. 15. affirmed that it was even so then said they it is his Angell To the former place I answer the meaning is that men ought Ans not to contemne poore believers seeing God hath so farre honoured them as to give them his own Angells to be their Guardians and Ministers And though they are called their Angells it followes not hence that each Saint hath a peculiar Angell appropriated to himselfe but their Angells are appointed over aâ—l Gods children and are as serviceable unto them as if every one Angell had charge over one particular Saint Individuum So that one Angell may protect many as The Angell of Psal 34. 7. the Lord encampeth round about them that feare him and delivereth them One Angell may protect many and many Angells may protect one The meaning of this Scripture Calvin makes to be this That they are not to be contemned whose Angells are neere and ready Non impunè contemni eos quorum Angeli propinqui sunt familiares ut vindictam exigant Calv. to take revenge The Angells will take revenge upon those who afflict the children of God But there is more matter of doubt from Act. 12. 15. Then said Quest they it is his Angell For answâ—r 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred a Messenger Ans and so some rather render it It 's his Messenger 2. It 's spoken according to a vulgar opinion There is an antient opinion that there is a good and a bad Genius Empedocles the Philosopher taught that every man had two Angells one good another bad And Grecians used to say that every man hath his own Angell to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all his life And Plutarch records when Brutus was â—laine the night before one appeared unto him and said I am thine evill Angell oh Brutus But among the Jewes themselves there were frequent apparitions of dead persons and phantasmes which questionlesse were diabolicall and they were thought by the vulgar sort to be the spirits of the persons whom they represented and they had a conjecture that there was some good or some bad according to the diversitie of the persons and their forepassed life Now it should seem that these people amazed as it were at an unlooked for chance followed the popular opinion and would thereby inferre that Peters death was inevitable seeing his spirit did already begin to appeare 3. This may be understood It is his Angell that is some Angell that God had sent for his deliverance which was fully effected For the Angell of the Lord took away Peters chayne and delivered Acts. 12. 17. him out of Prison The fifth question is what is the knowledge of Angells Q. 5. What is the knowledg of Angells 1. We must premise that they are not omniscient Of that day and houre knoweth no man no not the Angells of Heaven but my Father Mat. 24. 14. only They increase in knowledge saith the Apostle Paul Mat. 13. 32. Eph. 3. 10. To the intent that now unto the Principalities and Powers in heavenly places might be knowne by the Church the manifold wisdome of God And likewise the Apostle Peter concurres Vnto whom it was 1 Pet. 1. 12. revealed that not unto themselves but unto us they did Minister the things which are now reported unto you by them that have preached the Gospell unto you with the holy Ghost sent down from heaven which things the Angells desire to look into 2. The knowledge Angells have is by intuition and not discourse as men have 3. Their wisdome and knowledge is excellent So said the woman of Tekoah My Lord is wise according to the wisdome of an Angell 2 Sam. 14. 20. of God to know all things that are in earth 4. They are Creatures of great experience Even bad Angells have great knowledge They have had long experience and have made many observations of the Actions of men 5. God oftimes communicates unto good Angells the affaires of men I cannot neither will I say that the Angells know mens thoughts for That 's Gods sole Prerogative Neither can I say that the Angells know all our actions But they know very much because God communicates them unto them and they rejoyce in Luk. 15. 7 10 the conversion of a sinner and bad Angells know much of a mans waies The Devill observes and takes notice of our failings and though he knows not our thoughts yet he 'l guesse neer the matter and by circumstances and carriages put together he will easily find out which is the bosome and constitution sinne and so forme his temptation accordingly Q. 6. Whether Christ died for Angells Ans 1. Heb. 2. 16. The sixt and last question is whether Christ died for Angells I answer Negatively For first he took not upon him their Nature Verily he took not upon him the Nature of Angells but the seed of Abraham 2. God left the Apostate Angells without recovery What their sinne was whether pride or any other sinne though most are of opinion that pride was the chiefest sinne of them we will not curiously inquire But that they were Apostates from God and so became eternally miserable is evident from Scripture And Jude 6. the Angells which kept not their first estate but left their own habitation he hath reserved in everlasting chaines under darknesse unto the judgment of the great day They it seems fell from their primitive condition once and irrecoverably 3. We affirme that Christs death is of great benefit unto the elect Angells For thereby they are confirmed in their happy estate Christs death established the holy Angells in their state of blessednesse The Apostle plainly proves our Assertion That in the dispensation Eph. 1. 10. of the fulnesse of times he might gather together into one all things in Christ both which are in Heaven and which are on earth even in him Far above all Principality Power Might and Dominion vers 21. and every name that is named not only in this world but that which is to come And hath put all things
Give me neither poverty nor riches feed me with food convenient for me It s a great weaknesse that makes us weary of our present condition that we make it our taske Sysyphi saxâ—m volvere to be in a restlesse motion never satisfy'd whereas a man of an excellent spirit if the present condition be not sutable to his mind he labours to make his minde suteable to his condition Godlinâ—sse with contentment is great gaine 1 Tim. 6. 6. No reall contentment but in godlinesse for where its principled in a man it casts a man into such a sweet frame and temper of spirit that let the condition be what it will he apprehends it to be sent from God to him and therefore in all humility submits unto it making a vertue of necestity It was an excellent vow of Jacob Gen. 28. 26. If God will be with me and keepe me in this way that I goe and give me bread to eat and rayment to put on so that I come againe to my fathers house in peace then shall the Lord be my God Thus you see how this good man stood affected Though the Lord had promised him a goodly inheritance and a numerous posterity yet he seemes not to take notice of it so he may have Gods protection bread and rayment be they never so course he hath set his heart at rest in a sweet contented posture Ofttimes there 's more tranquility and setlednesse of spirit in a condition ebbing then flowing in ragges rather then robes O then labour for a contented mind and then thou wilt be rich even in thy poverty Secondly Learne to deny thy selfe Thus Abraham deny'd Direct â— Learne selfe-deniall himselfe Gen. 12. 4. who left his native country his kindred and his fathers house This practise proceeded from a principle of faith as St Paul records it amongst the catalogue of the faithfull Heb. 11. 8. It was the strength of faith indeed which made him goe he knew not whither staying himselfe upon the divine promises which was better to him then all lands and revenues God was he knew All sufficient and his exceeding great reward Likewise in a personall difference between him and Lot there he deny'd himselfe by giving precedency to him who was his inferiour He gives him his choyse and first refusall of his habitation Gen. 13. 9. A man cannot be Christs crosse-bearer except he deny himselfe A man cannot preach Christ unlesse he deny himselfe A man cannot pray in faith unlesse he deny himselfe A man cannot suffer for the name of Christ nor performe any service acceptable unto him unlesse it arise from a principle of selfe denyall Let the actions carry never so glorious an outside enough to dazle the very eyes of the beholders yet if selfe be the Engineer if selfe love and selfe seeking be that primum mobile which sets all the other orbes in their motion they are like those wilde gourds which spoild the whole messe of pottage and we may cry out as they did to the prophet est mâ—rs in ollâ there 's death in the pot there 's death in these gaudy services That student then hath studied to the best purpose who hath learn'd to deny himselfe The wise man must deny his wisdome the strong man his strength the rich man his riches the schollar his learning The good Christian must come out of himselfe in all his duties he must cast down his best performances at the feet of Christ beseeching the Lord Jesus Christ to beare the iniquity of his holiest things here 's the labour and this is the worke we must leave sin before it leave us When in the greatest confluence of profits honours and pleasures then a man can lay aside his dignities and deny himselfe in his pleasures when a man is rays'd unto St. Pauls excellent temper of spirit that befits him for any condition Phil. 4. 12. I know how to be abased and I know how to abound Hence observe a lesson very fit for us for all Christians to learne even to be content with our estate what soever it is Ayr. in Phil. â—very where and in all things I am instructed both to be full and to be hungry both to abound and suffer need When a man can use this world as if he uâ—'d it not When corruption hath matter to breed on then to keep it downe in the prime of a mans youth when his bones are full of marrow and his body is vigorous amidst the fruition of delights he can then deny himselfe these are the rare qualifications of a selfe denying spirit Hence David confesseth so foolish was I and ignorant even as a beast before thee The nearer a man approacheth to a sacred communion with the invisible God the more he is abased at the apprehension of his own vilenesse and with Abraham he confesseth that he is but dust and ashes If then we have been the disciples of Jesus Christ and have tooke out of his schoole this excellent lesson of selfe denyall then we are better taught then to seeke after great things here below 3. Study the vanity of the creature It was the upshot of Solomons Direct 3. Study the vanity of the creature Somnus bullâ— Vitrum glacies Flot Fabulâ— Foenum Umbra cinis Punctum vox sonus Aura â—thil verdict vanitie of vanities all is vanity What are all things under the sun but bubbles smoke fables wels without water trees without fruit broken cisternes Aegyptian reeds deceitfull bowes bags full of holes Weigh all earthly things in the ballance of the sanctuary and they will prove too light even lighter then vanitie it selfe A man trusts to a friend he deceives that trust repos'd in him Ziba tooke an opportunity to slander his master When we trust to our idols of gold and silver either by fire or water theeves or robbers perfidious servants or sundry other waies we are brought low and bereav'd of our confidence Our choycest earthly delights pretend a goodly fayre outside like the Apples of Sodome but being touched they faâ—â— into ashes and cinders The consideration of the vanity of the creature should cause us to cast off its yoke and suffer our selves no more to be under its vassalage Shall we be so sollicitous to seeke after our tormentor how much vexation and anxiety of spirit accompanies all the worlds darlings their desires are insatiable crying with the horse-leeches daughter give give and the creature cannot satisfy them the comforts of this present world urge their arguments just as the Divel urg'd Scripture to Christ toâ— halves taking what serves for their turne and leaving out what might make against them They tell you of goodly buildings preferments revenues and profits but mention not a syllable of the dayes of mourning and of that severe account which must be rendred at the impartiall tribunall of the great Judge of Heaven and earth Who then of any understanding will thus seeke after lying vanities and forsake his own mercies
amongst the greatest outward curses which can befall the sons of men Sometimes God takes away a mans tast so that he can rellish no more sweetnesse in these things then in the white of an egge Otherwhile God takes away a mans rest so that he lies all night tossing to and fro and can take no rest his sleep falls from him and his eyelids can take no slumber divitias invenisti requiâ—m perdidisti thou hast got riches and lost thy rest Stobaeus hath a story of one Anacreon who when Polycrates had give â—im five talents he could not sleep two nights together he immediatly restor'd them saying * Reddidit ea inquiens non tanta esse quauta ipsorum nomine curâ laboraret Stob. cap. 39. they were not so much worth as to countervaile that care which was undertooke to keepe them But admit thou art not yet blasted in thy estate though usually the great ones of the world feel this by wofull experience yet there 's a fierce lyon which a long time slept at thy dore which now being awakened flies upon thee this is thy conscience wâ—â—h presents unto thee the history of thy life in all its ugly deformities it paints thee out in thy proper colours and this mappe discovers a mare mortuum a dead sea even a sea of blood destruction and misery thy fatall period Quis tanti emet paenitentiam So Diogenes said concerning Lais the strumpet who then of any understanding would purchase thâ—sâ— worlds goods at so deare a rate to be thus in a restlesse condition never at quiet distracted with thoughts perplexed with cares and wounded in conscience Honour proves a torment To be degraded is the height of infelicity No disgrace parallel to that as to be advanc'd high and immediatly pul'd down in the dust It was Wolseyes complaint Had I been as carefull to serve the God of Heaven as I have been to serve my Lord and master on earth he would never have left me in my gray haires Riches prove the greatest crosse when God blowes upon them To be as Job one while the richest of all the sons of the East and then ere long become a proverb of poverty this is an exceeding misery Pleasures are vexations laughter is madnesse Eccl. 2. 2. Wouldst thou then have that which might quiet thy spirit thou must seeke it else where if thou seek'st it amongst the great things of this world thou seek'st all this while for the living among the dead No earthly thing can quiet the soule There 's much vexation in the greatest things of this world here below and therefore seeke them not But admit they have wearied us in vexatious suites tossing us from court to court and so by many delayes and troubles hath impoverish'd us yet if at the last they afforded any satisfaction this would make amends for all but no earthly thing can satisfie the soule This is my second consideration They bring us into suites 2 Consid Earthly things cannot satisfie the Soule weary us in them and at last cast us The world brings us into a lottery where we come with heads full of hopes but at the last return away with hearts full of blankes the Teraphim is a lye All the creatures may be compar'd to bags full of holes and deceitfull weights The Lord denounceth this as a fearfull judgment thou shalt eat but not be satisfy'd The world is an errand hypocrite like the painted Mich. 6. v. 11. 14. sepulchers gaudy without full of dead mens bones within or like the Egyptian temples where there were a stately Frontispice and a magnificent structure but naught within but an ugly Ape the ridiculous Idol of the people They are emptinesse it selfe and can emptinesse fill the soule The things of this world are wells without water and can these quench our thirst they are broken reeds and can they stay us from falling when you can hoard up grace in your coffers when you can replenish your bags with divine wisdome then and not till then can an immortall soule rest satisfyed in the fruition of the transitory things of this present life As Homer fancyed that the Gods sed upon Nectar and Ambrosia and not Hom. Iliad 1. upon such food as men doe so the soule of man being divinae particulâ—aurae having an heavenly borne beeing cannot be satisfied with any terrene things spirits and bodies heaven and earth admit no correspondence Had'st thou a Monopoly of the choicest delights under the sun these could not satisfy thee because they are but finite and thy desires are infinite and you know between finite and infinite there 's no proportion Solomon tells us Prov. 14. 14. A good man shall be satisfied from himselfe Inward peace and tranquility of conscience affords us true contentment and satisfaction unto the soule The light of Gods reconcil'd countenance reviv'd Davids spirit this was his onely desiderable good Lord list thou up the light of thy countenance upon us Thou hast put gladnesse in my heart more then in the time that their corne and wine encreas'd Psal 4. 6 7. Moses the man of God cries for mercy to satisfy him O satisfy us with thy mercy that we may rejoyce and be glad all the daies of our life Psal 90. 14. Only Christ and his comforts can fill up the soule The waters which he gives will never make us thirst againe whereas the well-springs of the world will the more inrage our thirst 3. Great things here below cannot helpe thee in the evill day 3 Consider Earthly things cannot helpe in the evill day An evill day will come a day of darknesse and gloominesse a day of clouds and thick darknesse and for this day Solomon requires a memento Ecol 11. 8. But if a man live many yeares and rejoyce in them all yet let him remember the daies of darknesse for they shall be many When sicknesses and diseases render thy life disconsolate and when death the King of terrours is approaching thy house and ready to lay his mace upon thee to arrest thee to appeare before the great Judge of Heaven and Earth Now can thy riches and friends bribe this serjeant and adde one moment unto thy life Aske thy joviall Comrades and boone Companions whether they can helpe thee the very sight of them brings thy sins to remembrance and makes thee sensible of the very flashings of hell-fier Aske thy bags whether they can helpe thee alas they are full of holes and let out all comfort Aske thy dignities and high places whether they can doe thee any good these all come and give evidence against thee on this manner Thou hast been a corrupt and carelesse Magistrate feare of men hath justled out the feare of God Thou hast bin a lazy and debaucht Minister thou hast sought thine owâ— things and not Christ Thus one day high places and promotions if abus'd will come in and witnesse against thee O how nearly doth this concerne all those whom God
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
luxuriously and live with Dives deliciously every day Peradventure they give their flock a visit at Sheep-shearing time once a year as the High Priest entred into the Temple and then with blood and indeed a Non-Resident is a soul-murderer who maintains his bravery with the price of blood Fathers and Brethren I love not to lay out my Mothers nakedness but my heart burns in love to your souls and I hope and pray that a through Reformation may go on and prosper and that under no pretence whatsoever Non-residency may be dispensed withal for the future it being Materia prâ—rsus indispâ—nsabilis For this sin the Scarlet Gowns ought to come down in the dust and wear Sack-cloth Statute Tolerations Dispensations for such and such Dignities local Statutes in Colledges dispensing for such a Lecture and for a Living under such a value all these will prove but sorry fig-leaves to cover thy nakedness Will any of these â—leas serve thy turn at the Audit of the great Judge of Heaven and Earth Will they stop the cry of blood It was said in Suetonius Quintili Vareredde lâ—giones so will it be said Steward give an account of thy Stewardship Sheep-herd give an account of thy flock Isa 56. 10. where then will dumb dogs as the Holy Ghost stiles them and Idol Shepherds appear They will wish that thâ— hills might fall upon them and the mountains cover them from the face of the Lamb. In the second place suffer I beseech you my Brethren the Vse 2. For Exhortation word of Exhortation I beseech you by the mercies of God in the bowels of Jesus Christ above all your gettings get this wisdom to gain souls In general it concerns every one to do all the offices of Heb. 10. 24. love they can and to consider one another to provâ—ke to love and to good works Let Parents do this for their Children Tutors for the in Scholars they are Pro-parents for the time Masters for their Servants one Friend one Neighbor for another Let any one indifferently learn this Art and put it into practice These Scriptures I commend to your serious considerations and continual practice one is Levit. 19. 17. Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbor and not suffer sin upon him Another is Mal. 3. 16. Then they that feared the Lord spoke often one to another and the Lord hearkned and heard it and a Book of remembrance was written before him for them that feared the Lord and thought upon his name A third is Heb. 3. 13. Exhort one another daily whilest it is called to day lest any of you be hardened through the deceitfulness of sin And in a peculiar and special manner I address my Exhortation unto my Brethren of the Ministry in the Language of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I put you in remembrance 2 Tim. 1. 16. to stir up your gifts Let not good parts be blasted or lie rusty for want of using If such yet remain here unpurged would there were none who keep their Pastoral Livings and their Founders maintenance living here at ease let the Flock sink or swim I recommend those dreadful Imprecations unto their saddest thoughts Zech. 11. 17. Woe to the Idol Shepheard that leaveth the flock the sword shall be upon his arm and upon his right eye his arm shall be clean dryed up and his right eye utterly darkned And 1 Cor. 9. 16. Wo is unto me if I Preach not the Gospel And for such as are set apart for this Calling and as yet have not a Pastoral cure a particular determination ad hic nunc know that you are Ministers of Christ ordained into the universal Church that 's my Judgement for the benefit of the Church of God in general be not idle and lazy saying No man hath hired us Begin betimes and consecrate your strength and marrow to God And if the first-fruit be holy the whole lump will be sanctiâ—ied Neighbor Villages stand in need of your charity many poor souls ready to starve cry as earnestly for spiritual bread as poor Prisoners for corporal bread And the want of a setled Ministry in several places is occasioned by a scandalous maintenance Give me leave to be importunate in my suit and press your duty farther from thâ—se moving considerations 1. Consider your high and weighty Calling what a great honour it is to be a Minister of Jesus Christ You are called Ambassadors Consid 1. The Ministers weighty calling 2 Cor. 5. 10. Matth. 5. 13. now Ambassadors must pursue the Instructions of their Commissions and your principal instruction is to beseech people to be reconciled to God You are the salt of the earth and if the salt loose its savour wherewith shall it be salted You are lights and lights must not be put under a bushel you are Stewards and Stewards must be faithful you are Laborers and Laborers may not eat the bread of idleness 2. There 's a price put into your hands you have abilities and opportunities Consid 2. A price put into the hands of Ministers health and strength and if God be pleased to give you hearts the business would be soon done and well done you have helps of Learning helps of an ingenuous Education helps of frequent Preachers dividing the Word faithfully amongst you these are as so many prizes put into your hands to get wisdom the Lord give you an heart to make a spiritual improvement of them Two places of Scripture drawing to a close I would gladly fasten upon your thoughts The one is Eccl. 9. 10. What soever thy hand find th to do do it with thy might for there is no work nor device nor knâ—wledge in the grave whither thou goest The other is John 9 4. I must work the works of him that sent me whilst it is day the night cometh when no man can work Thirdly and lastly Consider the strictness of your account at the Consid 3. From the day of accompt day of Judgement Then the Lord will say Give account of thy Stewardship Shepheard give account of thy Flock Watch-man hast thou looked to thy Watch Laborer hast thou wrought in my Vine-yard The consideration of the day of Judgement the day of visitation should awaken your spirits and put you upon a carefull provision against that day Vse 3. In the last place let me close up all with a word of direction Vse 3. â—or direction and I have done according to that little experience I have and the Lord forgive me that I have no more I 'le commend a few rules of direction to you 1. Give your selves to Divine Meditation This was Mose's practice Direct 1. To meditate 1 Tim. 4. 13. in the Mount Isaac's in the Field and a duty prescribed by Paul to Timothy Meditate upon these things Meditation is as it were the wing of the soul to carry it unto Heaven and herein a Ministers
Profession hath advantage of all others By doing he receives good by meditating to instruct others he gains knowledge for himself by holding forth light to others he enlightens himself This life of Meditation is an Heaven upon Earth by it we have communion with God and are admitted into the Prelence Chamber so that such as are well skill'd in this Divine Art can say experimentally as John did And truly our fellowship is with the Father and with the Son Jesus 1 John 1. 3. Christ 2. Be mâ—ch in Prayer Bene orasse est bâ—ne studuisse So Bernard Rule 2. To be much in Prayer He studieth best that prayeth best Pray for thy self and pray for thy Brethren pray that God would warm thy heart that thou mayest warm theirs Many run from Commentator to Commentator when as they should be upon their knees I dis-allow no good helps but commend the use of them yet principally thou must study the Scriptures and so Preach a Sermon as thou maist apprehend it to be the fruit of thy Prayers then Minister and people are likeliest to do most good upon one another when they mutually joyn in fervent Prayer one for another 3. Beware of Preaching thy self froth of Wit fragments of Rule 3. Preach not froth of wit Poets affected Phrases forc't interpretations of Scripture I have read that when Bernard one day Preached a learned eloquent Sermon and the next day a plain and profitable Sermon he said Heri Bernardum hâ—die Jesum Christum Yesterday I preacht my self to day Jesus Christ 4. Labor to Preach Jesus Christ Preach that which may most Rule 4. Preach Jesus Christ conduce to the knowledge of Christ crucified which may most advance the Kingdom of Christ Busie thy self in shewing the people the way to Heaven the necessity of the knowledge of Christ the necessity of holyness faith and repentance Christ crucified is that Vnum Necessarium which above all others we must desire to know and instruct others in the knowledge of it 5. Let thy Preaching be from the heart from an experimental knowledge Rule 5. Preach from the heart of the love of God in thine own soul that so thou mayest comfort others with those comforts wherewith thy self hath been comforted in particular A speculative Divine that Preacheth meerly from the strength of parts from a brain knowledge doth little good and why Because as Reverend Latimer used to say dâ—â—st ignis deâ—st ignis There wants fire there wants heat What cometh onely from the head commonly reacheth no farther then the head but what cometh from the heart will go to the heart A Minister should Preach every Sermon to himself first before he preacheth it to his people that so he may comfort others with those comforts wherewith he himself hath been comforted 6. Know thy people well and converse with thy flock There 's Rule 6. A Pastor should know his Flock more work to be done besides Preaching Thou must not be a stranger to any that will bid thee Ged-speed visit them confer with them and see how they profit The rule I go by is Prov. 23. 22. Be thou diligent to know the state of thy flock and lock well to thy hâ—rd Seventhly and lastly and with this I shall conclude Be diligent Rule 7. Be diligent and watchful and watchful still with Habakkuk be upon thy Watch-tower Be not wearied in thy work In due season thou shalt reap if thou faint not shake off all drousiness and spiritual slumber Watch over thine own soul and over those whereof thou art an over-seer It pleased God to reveal the glad tidings of a Saviour unto Shepheards who were watching their flocks by night And whilest thou art watching over thy flock Christ may call thee to eternal Glory And blessed are they whom when Christ comes he findes so doing The Pearl of price Discovered on the Monethly Fast-day upon Matth. 13. 45 46. Again the kingdom of Heaven is like unto a Merchant man seeking goodly Pearls who when he had found one Pearl of great price he went and sold all that he had and bought it THis Text is Homogenous with the last SERM. 4. at St Maries OXON June 20. 1648. which I unfolded from this place 'T is a driving of a former nail to the full head I look upon it as a link of the same golden Chain of matchless dignity price and value It may be expected and so were my first thoughts inclined that upon such a day as this peculiarly set apart for the afflicting of the soul I should represent to you the nature and duties of a day of Humiliation But that I am perswaded that this Argument hath been srequently and conscientiously prosecuted in your hearing Wherefore upon second thoughts waving that common place and pursuing my intended method I hope I shall speak a word in season and not digress from the work of the day I discovered then the excellency of wisdom and pronounced him the truly wise man who winned souls out of Prov. 11. 30. Go you and do likewise My task now lies before me to make a serious review and discovery of more of the same genuine Issue and Divine Extraction wholly made up of the right stamp And such a one instar omnium hath a sacred Panegyrick even the singular Testimony of Christ himself in his behalf set forth in the words now read unto you Again the kingdâ—m c. Not to stay long in the Portall I shall briefly draw down the Context Context unto the Text. It s worth our observation that our Saviour Christ in the dispensation of his Ministry propounded many choice and excellent Parables ver 4. This was Christs familiar and accustomed method of Preaching One reason whereof is given for fulfilling of a Prophesie took out R. 1. Ver. 35. of Psal 78. 2. I will open my mouth in a Parable I will utter dark sayings of old which we have heard and known and our fathers have told us Every Prophesie of Christ must be fulfilled in its season not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the word of God shall fail Another Reason why Christ spake in Parables was for the obduration R. 2. of the hearts of the wicked God in judgement fast closeth up and hardneth the hearts of many ungodly persons who persist in their impenitency ver 13. And Isaiahs Prophesie is cited by this Evangelist for a pregnant testimony Isa 69. 10. which words you shall finde syllabically repeated in the substantials thereof Mark 4. 12. Luke 8. 10. John 12. 40. Even all the four Evangelists likewise Acts 28. 26. Rom. 11. 8. Such a Crambe of repetitions points out something to be specially regarded as of more then ordinary concernment A third Reason why Christ spake by Parables might be to gain R. 3. an attentive audience Christ speaking Mysteries and Oracles inflam'd the hearts of the Auditors and made them inquisitive after the Interpretation Under hidden
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
12. 5. If thou canst not brook a by-word a nick-name a scoff or a reproach for Christ how wilt thou resist unto blood Art thou loath to venture thy breath to plead the cause of God how wilt thou venture thy life when the water is but to the ancles and then you will not wet your feet how will you pass over when it becomes a river Bilney the Martyr tryed the fire with his finger If thou canst not endure the burning of thy finger how wilt thou endure the burning of thy body If a lesser cross foyl thee how wilt thou grapple with a greater If a reproach a jear the fear of displeasing a Relation carnal interests and selfishness make thee flie of and apostatise surely thou wilt never kiss the stake and welcome fire and fagot when Persecution comes The glozing Hypocrite and Machivilian Politician will never 2. The Hypocrite and Polititian will not suffer suffer for Christ his Policy is not to follow Religion too close in the heels lest it dash out his brains not to launch further in the deep then he can come safe unto the Haven his design is not to discover his conscience farther then he can save his skin This is the man that chooseth sin rather then affliction Job 36. 21. The Hypocrite hath no sure rooting nor firm foundation for he builds on the Sands Superficial outsides Popularity Relations Revolution of times byass his motions and stears all his practices and not the glory of God nor the love of Jesus Christ The carnal Mamonist will not suffer for Christ The world is his master he serves it and makes it his Idol and no man can serve two masters 3. The carnall Mamonist will not suffer His Gold Corn Buildings Dignities Revenues are his Gods he sets up these as the Idols and stumbling blocks of his own heart Demas loved the world and therefore deserted the society of the Apostles Judas loved money and therefore betrayed Jesus Christ The foolish Gadarenes preferred their Swine before a Jesus The young man preferr'd Treasures on Earth before Treasures in Heaven Mark 10. 22. And he was sad at that saying and went away grieved for he had great possessions The root of this lamentable choice was covetousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Apostles Character is the root of all evil 1 Tim. 6. 10. For the love of money is the root of all evil which will become coveted after they have errid from the faith and pierced themselves thorow with many sorrows The covetous man dreams of an Eternity upon Earth he 's earthed before his time he will not forgoe his Oxen his Farm his Gold or Silver for Jesus Christ he 'l follow Christ no farther then he may gain by and make a good Market of him as the people followed Christ for the loaves But if it come to the parting with some of his Idols of gold silver he 'l not let them goe he 'l sit on them as Rachel did on the stuff They are his Gods and what hath he more whoever you are that are in love with the world whose breath smells of earth whose discourse is earthly and whose hearts are glued fast to the Pelf of the world and swallowed up with worldly intanglements of all men you are unlikely to suffer for Jesus Christ And as for you the younger sort are herein most faulty that follow the fashions of the world the Antick Exotick garbs and weare ridiculous monstrous fowl heads of Hair borrowing other folks Hair I may thus argue with you if you will not part with a fashion of ill report how will you part with your lives for Christ Tertullian hath a saying Timeo Tertul. lib. 3. de cultu Faeminarum cervicem c. I fear that Neck that hath on it a Neck-lace of Pearls that it will not lay it self down upon the block for Jesus Christ 4. The formal Professor will not suffer for Jesus Christ these are 4. The formal professor will not suffer for Jesus Christ the high-way hearers mentioned Matth. 13. 19. When any one heareth the word of the kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart this is he which received seed by the way side A formal Gospeller that doth all for form will fly off and flinch when suffering comes Many reduce Religion to a meer form and come to the Ordinances as a fashion and a custom and many Scholars come to Prayers and Sermons because they are engaged to it by local Statutes But what doe they in their Studies Doe they pray there in secret I beseech you chatechife every one his own heart ask thy felf Do I keep time and touch with God in private Do I pray when no eye of man seeth me Doe I walk closely with God how doe I carry my self in my private addresses to God Fly from Formality beware of resting on a formall out-side Profession Formalists are so odious as that we may not associate our selves with them 2 Tim. 3. 5. Having a form of godliness but denying the power thereof from such turn away 5. Your luke-warm Laâ—diceans will not suffer for Christ These 5. Lukewarm Laodiceans will not suffer for Christ halt between two Opinions and have two Faces they are of the worst temper neither hot nor cold some calls them Ambidexters other Neuters some Vterques some omnia These will not suffer for Christ these will not stand for Religion when it 's under Hatches Many that pretend to this moderation are much of this Laodicean temper Erasmus like hanging between Heaven and Hell you cannot tell what to make of them like cunning Gaimsters who will stand by a great while and then bet on the winning side I would saith the Spirit that thou wert either hot or cold Rev. 3. 15 16. I know thy works that thou art neither cold nor hot I would thou wert cold or hot So then because thou art luke-warm and neither cold nor hot I will spue thee out of my mouth Those are either of Gallio's temper that will not take pains in the work of God or else with Agrippa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some small things they will appear for Christ so far forth as it will not cross shins with their ovvn Politick Designs Of all others these are the greatest enemies to reformation and because they would comply with both sides God in Judgement will make them odious unto both Lastly Profane Libertines will not suffer for Jesus Christ these 6. Profane Libertines wil not suffer for Christ are enemies unto the Cross of Christ running headlong into all excess of riot these are drunk with the Drunkards and swear with the Swearers how can these be put into any possibility of suffering For first They will not bate a Lust forgoe a Corruption for Christ how then can they suffer for him Secondly They hate Christ and his Servants now its love
strength and power in the hands of men if they mis-imploy it God can give strength to wounded men to do great exploits For though ye had smitten the Jer. 37. 10. whole army of the Caldeans that fight against you and there remained but wounded men among them yet should they rise up every man in his tent and burn this city with fire And God can cause the lame to take the prey Thy tacklings are loosed they could not well strengthen their Isa 33. 23. mast they could not spread the sail then is the prey of a great spoil divided the lame take the prey Let us leave off murmuring and repining and wait to see what God will do with us and for us His time is next He will bring to pass his own work his own way to his own glory The third and last Argument I shall name shall be drawn from Arg. 3. Drawn from the benefit of waiting Isa 40. 31. the singular benefit and utility of the duty Art thou weak wait and thou shalt receive strength They that wait upon the Lord shall renew their strength they shall mount up on wings as eagles they shall run and not be weary they shall walk and not faint Art thou afraid of shame and disgrace lest contempt and ignominy be cast upon the Church of God see what the Prophet Isaiah saith It is he that sitteth upon the circle of the earth and the inhabitants thereof are as grashoppers Isa 40. 22 23. that stretcheth out the heaven as a curtain and spreadeth them out as a tent to dwell in that bringeth the Princes to nothing he maketh the Judges of the earth as vanity Dost thou desire Gods blessing wait and thou shalt have it And therefore doth the Lord wait that he Isa 30. 18. may be gracious unto you and therefore will he be exalted that he may have mercy upon you For the Lord is a God of judgement Blessed are all they that wait for him God knows when and how to help his Cum duplicaÌ„tur lateres venit Deus Isa 3â— 9 10 people In the mount God will be seen When the Bricks were doubled then came God and delivered the Israelites from their Aegyptian bondage The earth mourneth languisheth Lebanâ—n is ashamed and hewed down Sharon is like a wilderness and Bashan and Carmâ—l shake off their fruits Now will I rise saith the Lord now will I be exalted now will I lift up my self When helps from earth have been cut off then help came from Heaven When Abraham was stretching forth his hand to kill Isaac then the Angel said Stay thy hand When David was hemm'd in on every side then a way was made for his escape by the Philistines Invasion When Paul was a killing and they were beating of him to beat out his life then came news of an Insurrection in Jerusalem and by that diversion Paul was repreived God hath a way of escape for his people in Fire and Water When thou passest thorow the waters I will be with thee and thorow the Isa 43. 2 3. rivers they shall not over-flâ—w thee when thou walkâ—st thorow the fire thou shalt not be burnt neither shall the flame kindle upon thee Sometimes they have their lives for a prey other times they are made a prey and suffer in a common calamity Yet though the Saints suffer they have an hiding-place And a man shall be as an hiding-place from Isa 32. 2. the wind and a covert from the tempest as rivers of water in a dry place as the shaddow of a great rock in a weary land They have a Pella a Zoar sometimes where they may securely escape with their lives yet they have always a refuge and shelter in the Divine Promises They have a rock higher then themselves from the end of the earth saith the Psalmist will I cry unto thee when my heart is overwhelmed Psalm 61. 2. lead me to the rock that is higher then I. It 's an obliged duty to wait upon the Counsels of God By waiting we may look for good successe because we goe Gods way by murmuring or reviling we cannot look for comfort because we goe the way of flesh and blood By patience the pain and anguish of our fore is mitigated by impatience it corrodes and is inrag'd Thus far of the Doctrinal part I shall improve all unto four Use 1. For Terror Uses viz. For Reprehension Exhortation Direction and Consolation It breathes forth terror and severe reproof unto the murmuring spirits of these present times Never more complaining in our Streets Oh! we would have peace upon any tearms when will the Sword be put into the sheath when shall the Kingdom be setled That complaint is frequently taken up Hast thou utterly rejected Judah Hath thy soul loathed Zion Why hast thou smitten us and Jer. 14. 1â— there is no healing for us we looked for peace and there is no good and for the time of healing but behold trouble For Answer I expostulate with Jehu What Peace What Peace with Rome What Peace with Benhadad What Peace with falshood Peace upon such tearms will prove but a Body massacring a Soul-murdering Peace What Peace with our lusts and corruptions Till they be slaughtered what peace can we expect Can we expect a cessation of punishing before there be a cessation of sinning Can we expect peace with men as long as we continue at War with God For all those Monethly Fasts and days of Humiliation where 's a serious Reformation of our hearts and lives You know how hasty Saul was he forced himself to sacrifice and would not stay till Samuel came it cost him his Kingdom The Israelites would not wait Gods time but were hasty for an encounter with the Amalekites and you may see what they got by it they fell before them and were discomfited unto Hormah Then the Amalekites came down and the Canaanites that dwelt in the hill and smote Numb 14. 45. them and discomfited them even unto Hormah And what 's the ground of this hastiness of spirit It 's infidelity because we believe not God upon his Word we are such hot spurres we out-run Providence and antidate Deliverance We go devised ways untract pathes according to secret impulses quite contrary to the rode of the Word did we believe the faithfulness of God That he is faithful that hath promised that the gates of hell shall not prevail against his Church we should possess our selves with patience and wait quietly for deliverance We usually say that hasty men never want woe Rash preproperous and preposterous practices are the ruine of practitioners An impatient man is a gate without an hinge Janua sine cardine What shame is it for a Christian to be like Hercules furens or like the Demoniack mentioned in the Gospel rending and tearing himself An impatient male-contented person is Felo de se his own Executioner What a weakness was it in
great matter they shall bring unto thee but every small matter they shall judge so shall it be easier for thy self and they shall bear the burthen with thee He must be an able man 1. He must first be a man of judgement Qualif I. A Judge must be an able Man and understanding well skilled in the Laws He must have a spirit of discerning to discern between right and wrong Judges pass many years study at Inns of Court before they come to this promotion They must be men of mature age and solid parts Learned Grave and Judicious 2. He must be able in respect of moderation and equanimity able to subdue and get the mastery of his own passions not suffering his affections to pervert judgement Hercules Club they say was made of Olive Wood There must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Judge he must be willing to bear and forbear the rusticity and homely delivery of Evidences from illiterate people and stoop to the capacity of the meanest Countrey-man who comes for Iustice 3. A Iudge must be able in respect of courage Iudges are to turn the Wheel over the Wicked they are to encounter with Beasts of Ephesus they must be of such a Lion-like spirit as to pluck the prey out of the Lions mouth Hereupon it 's conceived that Judah the Law-giving Tribe had the Lion couchant sitting by the prey for its Scutcheon The Lion couchant is not afraid of any Resâ—uer This likewise was symboliz'd in the steps of Solomons Throne adorned with Lions A Judge must grapple with the Hydra of sin and oppose the Current of Times and Torrent of Vice he must be of a resolved courage with Esther If I perish I perish and with Luther when he went to Wormes If every tile was a Devil yet he would goe to Wormes and preach Christ Come what will come a good Judge accounts this Maxime like the Law of the Medes and Persians Fiat justitia ruat coelum The second Qualification of a Iudge is He must be a man fearing Qualif 2. A Judge must be a man â—eaâ—ing God God 2 Sam. 23. 3. The God of Israel said the Rock of Israel spake unto me he that ruleth over men must be just ruling in the fear of God Only a godly man is fit to be a Iudge though I abhor that Anabaptistical Opinion Dominium temporale fundatur in gratiâ yet I am assured that the fear of God planted in the heart of a Iudge moves him to judge righteous judgement This serves him as a compass to steer his actions by And when he is tempted to pervert Iustice by great mens Letters he sets Josephs resolution before him as a continual Monitor How shall I do this great wickedness and sin against God He will neither be threatned nor intreated nor Courted nor Complemented nor Flattered nor Over-awed to wound his Conscience by perverting Iustice This this it is even the fear of God that will beautisiâ— the soul of a Iudge The Iudges Scarlet Robes puts a glory and lustre upon the Beholders eyes but Divine Graces make him more glorious within Such a Cloathing is of wrought Gold If the fear of God be wanting in a very short time judgement will be turned into gall and the fruit of righteousness into hemlock Wisdom will degenerate into craft and subtilty Power into private revenge Valour and Courage into violence and peremptory obstinacy Now the fear of God will set all right if this be in the heart it will set all right in the practice of the life 3. A Iudge must be a man of truth A true-hearted Nathaniel Qualif â— A Judge must be a man of truâ—â— no Machivilian nor Iesuitical Politician He must be a plain-hearted man His heart must dictate to his tongue and the Spirit of God dictate to his heart He is such a Prudent Man that his Heart addeth Learning to his Lips Prov. 16. 23. The heart of the wise teacheth his mouth and addeth learning to his lips He 's a Man of Integrity he speaks truth loves truth and searcheth every Thicket and sifteth the matter to the bottom to finde out the truth and it 's his care to keep men of truth about him even such servants as are persons of integrity Psalm 101. 7. He that worketh deceit shall not dwell in my house he that telleth lies shall not tarry in my sight 4. A Iudge must be a man hating covetousness Covetousness is Qualif 4. the mother of Oppression Bribes blinde his eyes he dares not meddle with them Bribes are pitch he dares not touch them lest he be defiled He 's afraid that his hands will wither therefore he shakes his hands of them He 's afraid that they will prove like Equus Sejanus or aurum Tholossanum a Moth a Canker to consume the rest of his substance Job 15. 34. The câ—ngregation of hypocrites shall be desolate and fire shall consume the Tabernacles of Bribery Corrupt Iudges are Icterici they as was before hinted cannot see aright But an upright Iudge seeth clearly he washeth his heart and his hands both He dares not take a Bribe in a private Chamber he fears lest the Timber and Stones may cry out against him When he comethon the Bench he fixeth his eye neither before him on the person nor about him on the Beholders nor behind him for Bribes but he looks upward towards God remembring that he who sits now to judge others shall himself be judged at a higher Tribunal by the impartial Iudge of Heaven and Earth and there give an exact account of all his proceedings Thus Right Honorable you have the Glass of Jâ—thro set before you wherein you may behold your own face You have heard what manner of Persons you ought to be who undertake this weighty Calling 2. In the next place give me leave to set down the Rules which 2. you ought to observe in execution of Iustice You must execute judgement speedily yet deliberately impartially according to truth regularly and compassionately Iustice must be executed speedily Such a charge we read Ezra Rule 1. Justice must be executed speedily 7. 26. Who will not do the Law of God and the Law of the King let judgement be executed speedily upon him whether it be to Death to Banishment or to Consiscation of Goods or to Imprisonment English delays as some have observed are worse then Spanish Strappado's Let not the poor Client be tired out by tedious attendances tossed up and down and never a whit the nearer from Court to Court but let his business be dispatch'd with all convenient expedition Unconscionable Lawyers deal like unconscionable Chyrurgions who keep the Wound long in Cure for their own advantage Non missura cutem nisi plena cruoris hirudo You that are Lawyers doe not snarle and intangle a cause and so bring it into Mazes and Labyrinthes but with what facility and expedition may bee let the controversie bee decided
Bernards counsell to Eugenius may bee a good motto for the Councellour at Law Frustratorias vexatorias praecide dilationes By unnecessarie delayes and tedious suites many are served by Lawyers as the poore woman mentioned in the Gospel was served by Physitians They left her uncured of her disease and poverty Mark 5. 26. to boote I have read of a Chancellour of England who in a fore-noone dispatch't all the causes brought before him and hee askt whether there were any other causes and they answered no. I wish Law suits especially Chancery suits were ended with more expedition lest by reason of tedious waiting the remedy oft-times proves worse than the disease But secondly Justice must notwithstanding be executed deliberately Rule 2. Justice must be executed deliberately It must not be delayed on the one side nor rashly determined on the other side It must be performed with mature advice and deliberation There 's Pondus Causae Pondus Legis to be taken in to ferious consideration Justitia licet sit coeca exequendo tamen â—culata dijudicando A Judge must not be Vir Tenâ—dius as Lycophron mentions nor must his instrument of Justice be Tenedia bipennis making as our Proverbe is more haste then good speed Nulla unquam de morte hominis cunctatio longa If there be an Acre of ground an Oxe or an Horse in question Oh! what adoe is there to get an ablesufficient Jury And surely the life of a man is more precious Can Ignoramusses serve for life and death You that are concerned herein seek for sufficient men men of conscience and understanding take not up men that can neither write nor read who must take all upon trust Judgement on life and death is a serious worke and requires prudence and deliberation Joh. 7. 51. Doth our Law judge any man before it heare him and know what he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Commission is of Oyâ—r and Terminer First you are to heare before you determine Job searched out the cause which he knew not Job 26. 19. There must be a serious inquisition after the truth The greatest paines is little enough for the investigation of the truth and the right administration of Justice Justice must be executed impartially Levi must know neither Rule 3. Justice must be executed impartially father nor mother Amicus Plato amicus Socrates sed magis amica Veritas A Judge he mustnot pervert Justice to pleasure my Lord or my Lady mine antient friend and acquaintance Threats flatteries gold or silver may not turne him one jot out of the Bias of Justice It 's said of Fabricius That the Sun might sooner be turned out of it's course then he out of the course of Justice Neither doth a just Judge favour a poore man in an unrighteous cause Exod. 23. 3. Neither shalt thou countenance a poore man in his cause He dares not judge for popular applause to get himselfe a name to be the poore mans Advocate and so swerve from the rules of Justice A just Judge will frequently and seriously catechise his owne conscience and aske this question how shall I answer this great Iudgement before the great Judge of heaven and earth How shall I answer that charge Levit. 19. 15. Yee shall do no unrighteousnesse in judgement thou shalt not respect the person of the poore nor honour the person of the mighty but in righteousnesse shalt thou judge thy neighbour It was a gallant speech of Worthy Mr Pym a renowned and true hearted Patriot of his Countrey See Mr Marshals Sermon at his sunerall Such a one indeed is my good Friend but I will never pay my private dâ—bts out of the publicke stocke Iustice must be executed according to truth Truth is of such an Rule 4. Justice must be executed according to truth invaluable price as we must buy it at any rate Prov. 22. 23. There 's an heavy charge Is 59. 4. None calleth for justice nor any pleadeth for truth they trust in vanity and speake lies they conceive mischiefe and bring forth Iniquity v. 14. And judgement is turned away backward and justice standeth a farre off for truth is fallen in the street and equity cannot enter You call your Iury good men and true I heartily wish they were all so and the witnesses must be men of truth The ninth Commandement forbids false-witnesse-bearing False witnesse was so abominable among the purblind Heathen that the Law of the 12. Tables ordered That if any bore false witnesse he should See Beards Theater of God's Judgments be tumbled downe the Tarpeian rocke Many fearsull judgements have overtaken perjured persons They are upon record in diverse writers and others are sufficiently knowne by experimentall Knowledge even in our dayes Be sure you that give evidence that you keepe your oath to sweare the truth the whole truth and nothing but the truth Iustice must be executed regularly Neither passion nor prejudice Rule 5. Justice must be executed regularly nor friendship nor gifts may rule nor any unknowne arbitrary Law There 's a Buoy in maritime Lawes to give warning of an Anchour There 's a Pole-starre to direct the Pilot. And the Law of God and of the Land in subordination thereunto must rule The Law of God is the Archetypum All other Lawes are but Transcripts An able Iudge is well-skill'd in the Law of God he hath a copy of it before him So he is charged Josh 1. 7. Onely be thou strong and very couragious that thou mayest observe to doe according to all the Law which Moses my servant commanded thee turne not from it to the right hand or to the left that thou mayest prosper wheresoever thou goâ—st And he 's well skill'd in the Lawes of the Land he needs not the Tutoring of a Clerke he feares no contradiction of By-standers to say This is against Law We read Esth 1. 15. What shall we doe unto the Queene Vasti according to Law because she hath not performed the commandement of the King Ahasuerus by the Chamberlaines So that hence it is evident that the Law is the rule of Iudicature Both sides are allowed a faire hearing None may be praejudged and condemned without hearing Thus many laid the charge as a terrible Tyranny on Richard the 2d who first hang'd men and afterwards proceeded in a tryall against them Qui statuit aliquid parte inaudita altera aequum licet statuerit haud aequus fierit Iudgment is to bee given secundum allegata probata And this is a regular administration of justice 6ly and lastly Iustice must be executed compassionately Rule 6. Justice must be executed compassionately Iudges were usually Fathers and so more likely to shew compassion A Iudges Motto is Peccata interficio hominem amplector King Edward the sixth wept when hee gave his consent to put Joane Butcher to death though
Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life This fountaine was opened for Manasseh a bloody sinner 2 Chron. 33. 12 13. And when he was in affliction he befought the Lord his God and humbled himselfe greatly before the God of his fathers And prayed unto him and he was intreated of him and heard his supplication and brought him againe unto Jerusalem into his Kingdome Then Manasseh knew that the Lord he was God This fountain was opened for Saul a cruel persecutor Act. 9. 3 4. And as he journyed he came neere Damascus and suddenly there shined round about him a light from Heaven And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me This fountaine was opened for the poore woman a grievous sinner Luk. 7. 47. Wherefore I say un to thee Her sins which are many are forgiven for shee loved much but to whom little is forgiven the same loveth little The woman with the bloody issue believed it and shee will make triall Mat. 9. 20 21. And behold a woman which was diseased with an issue of blood 12 yeares came behinde him and touched the hem of his garment For she said within her selfe if I may touch his garment I shall be whole The woman when she had spent all upon Physitians which were of no value was cured by Christ both in body and soul Luke 8. 48. And he said unto her Daughter be of good comfort thy faith hath made thee whole go in peace And what 's the reason why is there such a fountaine opened No other but free love and bowels opened Sinne endeavours to lock up this fountaine free grace love mercy opens this fountaine But how comes such vertue in this fountaine A. This is the fountaine and originall of all vertue Q. But who are to wash in this fountaine A. All are invited none excluded but such as exclude themselves such as are not sensible of their sins who apprehend not their pollutions will never take the paines to come hither and wash My text is free grace exalted bowels opened mercy heightned gospell enlarged Here 's the Gospel Exchequer full of riches and pretious thinges Here 's the brazen serpent erected the golden scepter held forth If we come not to this exchequer look not up to this serpent take not hold of this scepter the fault is our own O Israel thou hast destroyed thy selfe but in mee is thine help Hos 13. 9. Q. But who are washt and cleansed A. The house of David and Ierusalem the children of God that are sensible of their misery mourners for sin such as apprehend themselves stunge looke to the brazen serpent Such as are humbled for sin are in a capacity of receiving Christ such as are mourners in Zion shall have beauty for ashes the oyle of joy for mourning And those that have thus mourned as for an only son shall have the benefit of this fountaine The invitation is large Luke 14. 17. And he sent his servant at supper time to say unto them that were bidden Come for now all things are ready But read their shifting excuse in the verse following They all with one consent began to make excuse The first said I have bought a peice of ground and I must go and see it have me excused Jesus Christ is freely tendred and offered sermon after sermon and frequently in these gospell dispensations but how few embrace him Heb. 2. 3. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him The fountaine is full enough large enough O come hither wash and be cleane But you cannot come unlesse you be drawne by the father neither will you come unless you be sensible of your owne vilenesse pollutions impurities and of the wondersull vertue Caâ— 1. 4. John 6. 44. that is in this fountaine to wash and cleanse you Of this more anon You heare my text is pure gospell It holds forth the pearle of the Gospell Jesus Christ My message from God to you is to perswade you to imitate the wise Merchant To fell all for the purchase of the Pearle of great price It s a fountaine and there 's no fcarcity at Math. 13. 46. the fountaine It s a fountaine opened and there 's riches of mercy My invitation from God this day is to humble sinners such as are sensible of their lost condition to come and wash in this fountaine Be thou never so much polluted yet this fountaine can cleanse thee Let not thy sins hinder and discourage thy comming but come quicklier and hasten thy pace This Exchequer will pay all thy debts This Fountaine will make thee cleane I doe not I dare not open a gap to Licentiousnesse But I enlarge the riches of free grace and mercy Dost thou thirst Here 's an invitation Art thou a godly mourner this day Here 's a fountaine opened Be thy sinnes crimson sinnes double dyed O now come in to Jesus Christ Here 's a plaister every way as broad as the sore Be they as scarlet Christ's blood will make them as white as wooll This fountaine doth miracles which none other can doe For it washeth the Aethiopian cleanseth the Leopard Will you then perish for want of water and there 's a fountaine Will you lie and die in your sinnes notwithstanding salvation is tendred and thewater of life offered freely O! desperate sottish sinners though God would heale them yet they wil not be healed though God would enrich them yet they looke not after his riches nor value them at all Though he would cleanse them yet they will not come to the fountaine It 's said Gen. 21. 19. God opened Hagars eyes to see a well It is God alone that can open thine eyes to see this fountaine The fountaine may be hard by us Christ may be tendered and yet we may not see nor heare him Let God be true and every man a Liar More I shall speak in this Kind when I come to the Application Methâ—d propounded For a more full and profitable handling of this precious Doctrine I shall propound this Method 1. I shall discover the Analogie and Resemblance between Christ and a Fountaine 2. How Christ may be said to be a Fountaine opened 3. For whom this fountaine is opened 4. The wonderfull benefits that flow from this fountaine to the Children of God Fiftly and Lastly I shall set all home unto your Consciences by particular application 1. What Analogy there is betweene Christ and a fountainâ— First What Analogie and resemblance there is between Christ and a fountaine The Analogie holds good in these ensuing particular respects 1. There 's fullnesse of water in a fountaine No want at the well spring the well
Fountaine is opened and men apprehend their thirst they will hasten to the waters 4. The fountaine is opened because God sends messengers to 4. God sends Messengers to invite invite and guides to direct to it The ministers Embassâ—e is to invite men and women to come unto this Fountaine to perswade them to reconciliation 2 Cor. 5. 20. Now then wee are Embassadours for Christ as though God did beseech you by us wee pray you in Christs stead to bee reconciled unto God It 's our maine business to beseech and intreat men to take Christ and to come unto this fountaine 5. Now is the day of grace the opportunity season offered from 5. Now is the day of grace God a price put into our hands Now Christ tenders himselfe and his benefits Now the counsel is a word in due season Isai 55. 6 7. Seek yee the Lord while hee may bee found and call upon him while hee is near Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and hee will have mercy 6. The Lord opens to us upon him and to our God for hee will abundantly pardon 6. The Lord himselfe now opens to us and this is evident because hee knocks for us to open to him Rev. 3. 20. Behold I stand 6. The Lord opens to us at the dore and knock if any man heare my voice and open the dore I will come in unto him and I will sup with him and he with mee And the Lord affords us severall Hammers to knock at his dore withall viz. especially 4. Hammers God useth to knock withall 1. The Hammer of his word Every sermon you heare is a 1. Hammer of the word knocking at the doâ—res of your hearts God makes use of his Messengers as his mouth Jer. 15. 19. Thou shalt stand before mee and if thou take forth the precious from the vile thou shalt bee as my mouth However the Ministers of God be despised and evill intreated Christ accounts the affronts offered to them equall to those hee met withall immediately offered unto himselfe Luk 10. 10. But into whatsoever City you enter and they receive you not goe out into the streets of the same and say even the very dust of your City that cleaveth on us wee shak off against you By the sermons you heare God knocks at your hearts Ezek. 25. and Ezek. 33. 30 31 32 33. They speak each one to another saying Come and heare what is the word that commeth forth from the Lord they sit before thee as my people and heare thy wordes but will not doe them 2. The hammer of his spirit The spirit breatheth upon the waters 2. Hammer of the spirit How many strivinges waitings whispers of the spirit are there to draw us unto God Wee are exhorted not to quench the spirit nor grieve the spirit The Lord will once say as Gen. 6. 3. My spirit shall not alwayes strive with man 3. The Hammer of mercies God knocks at our hearts by mercies peace prosperity Ther 's a prevalent exhortation Rom. 12. 1. 3. Hammer of mercies I beseech you brethren by the mercies of God that yee present your bodies a living sacrifice holy acceptable unto God which is your reasonable service To us he speakes by mercies Wee are brands pluckt out of the burning and have our lives for a prey 'T is mercy wee enjoy peace in our Borders wee are free as yet from the Plague Famine and the sword wee enjoy the peace of the Gospell and the Gospel of peace 4. God knockes sometimes by the Hammers of judgment sometimes 4. The Hammer of Judgments by the Sword Plague and other Calamities though at present we are free our duty is Jer. 6. 8. Bee thou instructed O Jerusalem lest my soule depart from thee lest I make thee desolate and a land not inhabited Wee should learne righteousness at all times especially when judgments are amongst us Isai 26. 9. With my soule have I desired thee in the night yea with my spirit within mee will I seâ—k thee earely for when thy judgments are in the earth the inhabitants of the world will learne righteousness Micah 6. 9. Heare yee thâ— rod who hath appointed it It appeares farther that the fountaine is opened because God God affords the right key One false key is Free-will hath afforded us the right keys to open it There are three false keyes and foure true keyes The first false Key is free-will O saith the sinner I le repent hereafter I shall have time enough But is repentance in thy power Velle naturae malè velle corruptae naturae bâ—ne velle gratiae Phil. 2. 13. For it is God who worketh in you both to will and to doe of his own good pleasure Jam. 1. 18. Of his own will begat he us with the word of truth that wee should bee a kind of first fruites of his Creatures Free-will is an Aegyptian reed it will deceive us Jer. 10. 23. O Lord I know that the way of man is not in himselfe it is not in man that walkâ—th to direct his steps Samsâ—ns case is very observable Judg. 16. 20. And shee said the Philistines be upon thee Samson and hee awoke out of sleep and said I will goe out as at other times before and shake my selfe and he wist not that the Lord was departed from him Man can undoe himselfe and marre himselfe but cannot save himselfe Hos 13. 9. O Israel thou hast destroyed thy selfe but in me is thy help 2. A second false key is universal grace and redemption Christ died A 2d false key is universal Redemption for all say some tasted death for every man for Cain and Judas as well as David and Paul many plead and think by this key to open the Fountaine but it 's a false key and will not unlock the fountain Dore. The latter part of the Text which they urge expounds the former they urge Joh. 316. God so loved the world that hee gave his only begotten-Son that whosoever believeth in him should not perish but have life everlasting And that in 2 Cor. 5. 15. And that hee died for all But what followeth that they which live should not hâ—nceforth live unto themselves but unto him who died for them and rose againe They urge likewise Heb. 2. 9. But wee see Jesus who was made a little lower than the Angels for the suffering of death crowned with glory and honour that hee by the grace of God should tast death for every man The grace and free love of God moved him to bestow this transcendent benefit on his people only not for the whole world Rom. 5. 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life Here is hended the universality of Christ's body Adam was a common
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
fountaine continually The streames are clensing Beseech God to wash and make thee cleane The streames are healing Here 's a medicine made up of Christ's blood Apply this to thy sores It cures all diseases of body and soul Never leave this fountaine Take heed of going to Abana and Pharphar Preferre not them before the waters of this Fountaine If thou wilt bee a tasting of all waters thou must never look to bee cured If thou wilt goe from creature to creature and hew out their broken cisternes and depart from the fountaine to thy perill bee it If thou desirest to bee made whole sinne no more in trusting to Creature Cisternes lest a worse thing come upon thee Goe to Christ wash in the fountaine of his blood keep close to him never goe from him nor let him goe and thou shalt bee healed 6ly and lastly When thou art healed returne thankes for thy healing as the Samaritan did Bless God that hee hath loved thee given his Sonne for thee and washt thee And doe not speake only but act thankfullness by thy Obedience to God all thy dayes Then is thankfulness best performed when we praise God with an holy life ' I le conclude all with Psal 50. 23. Who so offereth praise glorifieth mee and to him that ordereth his Conversation aright will I shew the salvation of God The Pleasant and Peaceable ways of Wisdom Prov. 3. 17. Her ways are ways of pleasantness all her pathes are peace THe Proverbs of Solomon are Divine Aphorismes Serm. 9. At St. Mary's Oxon July â—5 1649. select pithy Sentences penn'd by Solomon but Indited by the Spirit of God 'T is rare to find any coherence or dependance on the precedent words they are so entire of themselves omnibus numeris absoluta Yet the Words read have some dependance upon the precedent Verses They are a Link of a goodly Chain of Pearls For if you review v. 13. that Man's happiness is admired who hath got this Jewel Happy is the man that findeth wisdom and the man that getteth understanding And to invite others and draw them on to this rich purchase the wise Man dedicates an ample Panegyrick to Wisdom Tully commends Pompey Pliny Trajan but they both come short of this Encomium Many Arguments are set down from the 14. to the 20. ver inclusivè to inhance the matchless unvaluable worth and dignity of Divine Wisdom My Text is placed in the middle and is a special encouragement to quicken our Spirits to wing our affections and make them soar Heaven-ward Her ways c. And here a tacit Objection is removed O say some if we take upon us the profession of Godliness then we must bid adieu to all pleasures Farewell all mirth and delight nothing now but mourning and lamentation breaking the heart pensiveness of spirit and going mourning all the day long 'T is no such matter you are mistaken when once you make choice of the ways of Godliness and have got a spiritual acquaintance and communion with God you shall not loose pleasures but change them you shall loose carnal and get spiritual pleasures you shall loose empty and unsatisfying and get full satisfying pleasures you shall loose transient and get permanent pleasures O but say some we meet with many troubles many oppositions in our way to Heaven We are to encounter with the grand Enemies of our salvation the Flesh the Devil and the World and much molestation we find from them But however thou maist want peace with men thou hast peace with God and Conscience Though thou wantest peace on Earth yet thou art no looser if thy peace be made in Heaven Her pathes c. The Argument of my Meditations is the singular commendation Text divided of the ways of Wisdom Wherein observe a Subject and a Predicate The Subject term'd ways and pathes of wisdom The Predicate ways of pleasantness and peace I 'le not injure them by any sub-division lest I divide the sense They contain in them two precious Points of Doctrine 1. All the ways of godliness are ways of pleasantness and full of delight Doct. 1 unto the children of God 2. The pathes of godlinâ—sse are peaceable pathes and full of Doct. 2 peace I resume the first Doctrine and shall inlarge it in this easie Method Method propounded 1. Clear the truth from some Doubts and Objections made against it 2. Prove it by particular instances 3. Confirm it by some evident Demonstrations Fourthly and lastly I shall set it home upon your affections by particular Application and hope so to conclude through the Grace of God as to make you in love with the ways of godliness 1. Then let 's remove the Objections as so many stumbling blocks 1. Head Objections removed Object 1. out of the way It 's Objected That Godlyness abridgeth men of pleasureâ— it bindes them to their good behaviours They must sanctifie the Sabbath they must set up God in their Families they may not swill swagger carrouse and game away their time Now what is so great an enemy unto the pleasures of Men and Women as Religion It cuts them short of those Delights and Pleasures which others enjoy For Answer hereunto 1. I say Godlyness cuts us off unlawful Answ but not lawful pleasures Whatever pleasures it forbids thee the reason is because there 's sinfulness in them And 't is a great mercy even the godly mans delight to want such pleasures Godlyness hinders thee of those delights which dishonor God And upon serious thoughts thou wilt profess with Austin Quam suave mihi subitò factom est carere suavitatibus istarum nugarum 2. Whatever pleasure Godlyness denys you it makes it up abundantly with the pleasures and ravishing consolations of Jesus Christ Psal 16. 11. Thou wilt shew me the path of life in thy presence is fulness of joy and at thy right hand there are pleasures for evermore It takes away dross and gives thee Gold it takes away worldly and gives thee heavenly pleasures when thou hast less of the Creature and more of the Creator thou hast cause to be glad of the exchange Abraham left his Countrey at Gods command but the Promise made all up with interest Gen. 12. 2. The Lord said unto Abraham Get thee out of thy countrey and from thy kindred and from thy Fathers house unto a land that I will shew thee So did Moses Heb. 11. 24 25 26. By faith Moses when he was come to years refused to be called the son of Pharaohs daughter choosing rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches then the treasures of Egypt for he had respect unto the recompense of reward As it was said to Amaziah The Lord is able to give thee much more then 2 Chron. 25. 9. this So it may be said of thy pleasures either they are lawful or unlawful if lawful God will make them up
pleasures which last but for a season If carnall wisdome bee sensuall much more carnall lusts Jam. 3. 15. This wisdome descendeth not from above but is earthly sensuall devilish Will the glutton please his brutish appetite will the drunkard dare to make his throat his tunnell his belly his barrell for a little sensuall pleasure and hazard his immortall soule to all eternity 2. Ther 's much mixture of inward sadness many damps of spirit amidst all the carnall pleasures of wicked men Prov. 20. 17. Convict 2. There 's inward sadness amidst outward sinfull pleasures Bread of deceit is sweet to a man but afterwards his mouth shall bee filled with gravell And in the midst of laughter the heart is sorrowfull Ambrose hath a notable expression to this purpose Vides convivium peccatoris interroga ejus conscientiam c. Thou seest the wicked man's feasting but question with his Conscience doth not that stink more filthily than any sepulchre Thou seest his joy his lustinesse thou wonderest at the abundance of his riches children but couldst thou look within thou wouldst see wounds of Conscience sadnesse and heaviness of spirit A wicked man may put on a merry countenance though his heart may bee sad When Belshazar was a carrowsing a damp of heart seazed upon him presently as soon as hee saw the hand writing Damocles at a great feast had a sword hanging over his head with a twined thread All these pleasures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixt with sorrow and vexation of spirit 3. Carnall pleasures produce the curse of God What delight Convict 3 Carnal pleasures bring a curse couldst thou take in a time of infection to have a brave suit of apparrell with the plague in it what delight in drinking poyson in a guilded cup. Aggrippina tempered poyson for Claudius in that meat wherein hee most delighted Thou followest the careere and swinge of thy affections God makes thy strongest affections thy thy strongest afflictions David was most crost in Absolom and Adonijab Amnon in Tamar Jonah in his Gourd A volupâ—uous man delights in gameing by gameing God bringes him to poverty A glutton makes his belly his God God makes his table his snare The drunkards cup is become his poyson What seavers dropsies and diseases accompany him The slothfull man who sleeps out his time is cloath'd with ragges Give mee saith Chrysostome one voluptuous man that is idle and hath his health Idleness is the chamber of all diseases Drunkards pull the houses of their bodies about their eares 4. Carnall pleasures are vanishing and momentary All the Convict 4. Carnal pleasures are vanishing momentary merry meetings sports pastimes are but flashes a blaze and soon gone like crackling of thornes Eccles 7. 6. For as the crackling of thornes under a pot so is the laughter of the foole Either they leave us or wee them Haman was banqueting and in great request with the King upon a sudden out of favour and hang'd uppon a gallowes Can any man of wisdome delight in fickle flashie vaine things Isai 55. 2. Wherefore doe yee spend money for that which is not bread and your labour for that which satisfieth not hearken diligently unto mee and eat yee that which is good and let your soule delight it selfe in fatness If the pleasures of the wicked would hold for ever then they would have somewhat to say for themselves But they are gone upon a suddaine 1. They are gone from thee They are like a snow-ball presently they melt away Riches make themselves winges They are gone from thee in thy youth The candle of the wicked is soone put out Or else when thou comest to bee old thou wilt say as Barzillaâ— did 2 Sam. 19. 34. How long have I to live that I should goe up with the King unto Jerusalem Or else 2. Thou art gone from them When death arrests thee to appeare before the Judge of Heaven and earth then farewell all pleasures merry meetings boon companions All sports will leave thee then thou must bee in eternity And O how dolefull will that sound bee to thee The season is past now the Judge hath vaild his face thy cursed delights in burning lusts will end in eternall burnings 5. All the carnall pleasures in the world are not able to satisfie Convict 5. the soule Haman was discontent amidst all his glory for want of Mordecaies bended knee Witty jests melodious musick stately buildings delicate cheare how can these satisfie the soule Doe they leave any sweet contentment behind them No ther 's a sting in the Conscience What man of wisdome can comfort himselfe when hee goes to bed when hee hath spent the day past in carnall lusts sinful pleasures Let mee aske thee and O that thou wouldst aske thy soule the question what benefit have I got by the societie of debaucht Ruffians what comfort can I take from my chambring and wantonness what delight in my drinking carrowzing healthing O aske thy Conscience and if it bee not feared it will tell thee all these are miserable comforters Believe it Christians soule delights only leave a sweet relish in our soules after their acts are past When wee are reading hearing praying meditating Oh! what joy doth there remaine upon our spirits One dram of such spirituall joy will more chear up our spirits then all the joy in harvest and the dividing the spoile with the mighty But on the contrary sensuall carnal pleasures when theire acts are over then is the beginning of our torment 6ly and lastly The finall period and end of all finfull pleasures is eternall destruction Job 20. 12. Though wickednesse be sweet in Convict 6 The end of sinfull pleasures is eternall destruction the mouth though he hide it under his tongue yet his meate in his bowells is turned it is the gall of asps within him Prov. 23. 31 32. Looke not thou upon the wine when it is red when it giveth his colour in the cup when it mooveth it selfe aright At the last it biteth like a serpent and stingeth like an adder Prov. 7. 22. 23. He goeth after her straightway as an Ox goeth to the slaughter or as a foole to the correction of the stockes till a dart strike thorow his liver as a bird hasteth to the snare and knoweth not that it is for his life Prov. 5. 11 And thâ—u mourne at the last when thy flesh and thy body are consumed Sensuall pleasures lead to and fit us for destruction Isai 5. 14. Therefore hell hath enlarged herselfe and opened her mouth without measure and their glory and their multitude and their pompe and he that rejoyceth shall descend into it Job 21 12 13. They take the timbrel and harpe and rejoyce at the sound of the organ they spend their dayes in wealth and in a moment goe downe unto the grave These are they that come to a fearefull end Your sorrow shall be proportionable to your joy Rev. 18. 7. How much shee hath glorified
sensible of their thirst and therefore they will not come God affords food for our body and food for our soule in abundance now an hungry man will goe apace for corporall food and had we a spirituall appetite a soule hunger we should quicken our pace and run as fast for the sood of our soules see Heb. 2. 3. How shall we escape if we neglect so great salvation God puts a prize into our hands if we neglect to use it our condemnation will be the greater A sluggard will tell of this Lyon that mountaine and that shrubbe in the way so your lazy negligent people will tell and reckon up all the difficulties they can to flatter themselves in their idlenesse whereas indeed when we consider the battell we are to fight the race to runne the strait gate to passe through and the great difficulty to attaine salvation this should excite and provoke us to beg strength from God and act in his strength tugge hard at the Oare wrestle harder mend our pace that we may enter in at the strait gate fight the good fight of faith and so runne that we may obtaine A third sort of persons to be reproved are unbelievers They believe 3. Vnbelievers not such worth and excellency in the soule as we speak of This is the grand capitall damning sin of the Gospel Unbeliefe is a complication of many sins made up of a fraternity of iniquity See John 8 24. Unbeliefe as well as covetousnesse caused the yong man to preferre treasures on earth before treasures in heaven Unbeliefe as well as covetousnesse made the foolish Gadarens to preferre their swine before a Saviour Did people in good earnest believe that the soule is more worth then a world that the soule is of a heavenly-borne beeing and runnes parralell with eternity they durst not graspe the world make an Idol of Mammon Volupia c. and put their pretious soules in jeopardy What hindred Christ's miracles see Matth. 13. 28. What 's the portion of unbeleevers see Luk 12. 46. Rev. 21. 8. The Jewes had a saying that every sinne that they committed had a spice of the golden calfe Every sinne without question hath a spice of infidelity Unbeliefe and misbeliefe are destructive to the soule 4ly Impatient sinners are to be reproved these are worst of all 4. Impenitent sinners they throw away the remedy spurne away the plaister that God ordaineth for their cure Wee say falling into the water drownes not but lying there for a man may fall into a water and may be plucked out alive so falling into sinne damnes not but lying in it without repentance 'T is true that every sinne deserves damnation but all sinnes doe not actually damne otherwise who could be saved There are two sorts of sinners penitent and impenitent sinners Penitent broken hearted sinners are received into mercy through Christ their sinnes are wash't away in his bloud their sinnes are imputed to his score and his righteousness imputed to them for justification But impenitent sinners such as sweare and will sweare are drunke and will be so breake sabbaths and will doe so without remorse or regret of conscience these shut the dore of mercy against themselves An impenitent person is Felo de se his own executioner see Rev. 16. 11. Rom. 2. 5. Impenitent persons take not the dignity of their soules into consideration little doe they think what will become of their soules unto all eternity The law requires exact obedience will not abate a tittle not the least transgression God hath given us a Court of mercy the Gospel and in it a surety Christ and the instrumentall meanes faith and repentance Now impenitent Persons despise the Gospel the suerty the remedy they reject the great salvation tendred in the Gospel and so they are left unexcusable Their bloud be upon their own heads God would heale them they will not be healed they are filthy and impure the Lord proclaimes a fountaine to wash in it but they will not come unto it and so their damnation is just and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe condemned and their destruction is from themselves Of all judgments deprecate this of impenitency The Lord never give you over to impenitency 2. The next Use shall be for expostulation and here I would expostulate Vse 2. For expostulation the case as Isai 55. 2. Rom. 6. 21. Who of any understanding would serve so unprofitable a master as sinne is who would bee so mad as to be penny wise and pound foolish as to get riches lands revenues by cozenage fraud oppression and hazzard their pretious soules What if you could get never so much gold purchase never so much land honestly and justly and yet with the care and turmoyle of getting and keeping all you neglect your soule what advantage would all this be unto you Call your selves to an account and reckon what you get by purchaseing the world and loseing your soules cast up your accounts and you will find you have made a miserable bad bargain ' I le draw this Use unto particular instances 1. Let me expostulate the case with the voluptuous persons who eate and drinke and rise up to play Hawkes hounds cardes dice whores cups are the voluptuous man's companions Hee 's lul'd a sleep on the lap of pleasures and followes his own swinge and careere against the counter-blasts of a reclaiming conscience Let me aske the voluptuous liver what doe all his pleasures conduce to the advantage of his soul what comfort can a man take at night when he goeth to bed when all the day he hath past away in gameing drinking and carrowsing How many spend more upon their houndes then they doe towards the maintainance of a faithful Ministry How many preferre a pack of cards a pack of houndes a cast of hawkes before the word of God How many preferre a drunken merry meeting before a Sermon They can sit whole days and nights at cards and dice and at their cups upon ale-benches and yet how weary at a Sermon Double duties are tedious to them sabbaths fasts are heavy burdens unto them This sin of voluptuousness is the crying sin of the nation for which God lets us bloud by his heavy judgments at this very time O that all voluptuous Epicures would seriously lay to heart the sacred Irony of the wise man Eccles 11 9. O! that God would perswade you to have special regard of your pretious soules O that God would open your eyes to see your vanities and wicked pleasures and turne the streame into the right channel as Prov. 3. 17. To account the wayes of wisdome the only wayes of pleasantness 2. Let me expostulate the case with the covetous Mammonist He riseth early c hee 's a scrapeing and carking for the world the trash and pelfe here below filling his barnes with corne his coffers with gold still labouring for corne and oyle never satisfied never thinking he hath enough But what 's
thou a purging rinsing and cleansing thy soule Art thou unwilling to allow thy selfe in any sin unconfest unrepented of If so it 's evident that thou takest care for thy soule 5. Dost thou make use of those meanes which God hath appointed for the good of thy soule God gives thee ordinances dost Qu. 5. thou feed on them he scatters many pretious promises dost thou gather them up and apply them for thy comfort God reveales many pretious graces as faith love c. dost thou attire and beautify thy soule with them God affordes meanes publikely privately hearing reading praying meditation conference dost thou make use of these meanes dost thou improve this prize put into thy hand for the good of thy soule if so thou takest care for thy soule 6ly And lastly Dost thou goe to the fountain of the bloud of Qu. 6. Christ Dost thou look to the brazen serpent to cure thy soule Dost thou see Christ with the eye of faith and lay hold on him with the hand of faith believe on him with the heart of faith If when thou hast done all thou canst thou lookest through all unto Christ and actest all thy duties not in thy own strength but in the strength of Christ questionlesse thou hast a speciall regard of thy soule Examine your selves by these 6 Queries and if in truth and sincerity you can give affirmative answers to them I may safely pronounce you such as regard the eternall advantage of your immortall soules The Fifth Use shall be for Direction To handle this Use for your Use 5. For Direction greater advantage I shall acquaint you with some Impediments which must be removed and then I shall prescribe some Duties that must be performed These Impediments must be removed 1. Love of the world This is the soules clog and hinderance Imped 1. Love of the world which keeps it from soaring aloft The earth wormes of the world love their Mammon their Gold is their confidence Luk. 16. 14. The young man in the Gospel Judas the Gadarens preferred the world before Christ If you would regard your soules you must sit loose off the world your hearts must be alienated from the love of it 2. Too much love of the body such pampering a carcase with Imped 2. Too much love of the body variety of delicate meates so much time spent inter pectinem speculum in trimming up the body these hinder the care of the soule The body must be loved in a subordinate way shall we take more care of the carcase which must be wormes meat and neglect the soule which runs parallel with eternity The soule is animae mancipium will you preferre the servant and the drudge before the Master 3. Remissenesse in spirituall duties These are the spiritual viands Imped 3. Remissenesse in spirituall duties which keep the soule in heart Take away these you starve the soul they are as necessary as meat and drink for the body If you keep not time and touch with God in a constant conscientious performance of duties it 's evident you have no care of your soules The soule hath need of all duties prayer reading hearing meditation conference these are Pabula animae animae vehicula they wing the soule and make it soar aloft As you love your soules neglect not spiritual duties 4. Presumption of long life It s a dangerous thing to presume of Imped 4. Presumption of long life long life when as neither space nor grace is in our power This is that soule-murtherer that hath slaine many thousands Many presume of time God cuts them off in the midst of their sins Many have time and presume of grace though God gives them space he denies them Grace as he did to Jezabell Rev. 2. 21. It s an exceeding great folly to presume of that which is out of our power it s an high contempt and affront offered to God to offer him the lame and the blind to offer him that I may speak it with reverence the Devils leavings when the Devill hath sucked out the marrow to leave unto the Great God the empty dry bones 5ly Carnall security See dreadfull judgments of carnally secure Imped 5. Carnall security persons Deut. 29. 19 20. Having removed these Impediments and dangerous stumbling blocks out of the way I shall prescribe some Duties which you must put in practise 1. Labour as much as in thee lieth to keep thy soule unpolluted Duty 1. Keep thy soul pure with sin Every sin pollutes thy soule watch therefore against sin fight against it account sin thy soul's enemy Harbour not hugge not in thy bosome thy desperate enemy but stir especially against that encompassing sin mentioned Heb. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider that the Lord seeth all thy sins he loatheth and abhorreth them Do thou hate that which God hates make no peace with Gods enemies give not quarter to Benhadad make no league with any Gibeonites spare no Agag foster no Delilah no Herodias c. 2. Covenant in the strength of God against thy corruptions Duty 2. Covenant against corruptions Resolve I will swear no more be drunken no more c. All sin defiles my soule Lord give me grace to crucifie my corruptions and to get victory over my sins Lord I cannot of my selfe get victory over any one sin I have covenanted against my pride and I am proud still against my passions and I am froward still against my earthly-mindednesse and yet am earthly-minded still I desire now to get out of my own strength and to act in thy strength Lord give me thy strength then I shall do thy work I can do nothing without thee but I can do all things through Christ that strengthneth me 3. Set time apart every day for a serious search and examination Duty 3. Set times apart for selfe searching of thy soule Examine how it fares with thy soule Doth it grow leaner or fatter doth it thrive or decay How doth the Pulse of thy Devotion beat are there not many intermissions Fourthly Frequently and seriously consider of the inestimable price paid to redeem a soule No lesse price than the bloud of Christ Duty 4. Consider the price of the soule shall I neglect that which cost Christ so dear shall I disregard that which extracted the pretious bloud of Christ out of his veines Didst thou frequently consider the worth of thy soule the inestimable price paid to purchase it it would make thee look to thy soule 5. Labour to get all thy soule-pollutions washt away in the Duty 5. Goe to the fountaine Duty 6. bloud of the covenant go to the fountaine and wash there Sixthly and lastly Make use of all meanes God hath ordained for the good of thy soule Apply the Promises feed on the Ordinances Make use of all meanes appointed Vse 6. For Comfort support thy selfe on the Attributes The last Use shall be for comfort unto those whose
Judgement Hac fide vivo the rule of the Scripture is clear and infallible there shall be a day of Judgement All this world shall be dissolved This is a Doctrine most true My Text makes the Application 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Divis. Which words contain a Supposition and an Inference 1. Here 's something supposed Seeing c. It s a Principle undoubtedly 1. to be believed That the Heavens and Earth shall be dissolved and the Elements shall melt with fervent â—eat Compare this with Psalme 102. 25 26 27. Let 's not introduce nor beleive vain Philosophy which holds amongst many other dotages Quod coeli sunt incorruptibiles To me it 's out of question that he that made them by his word will one day by his word destroy them Now whether the heavens are so perfectly made as in their own nature uncapâ—ble of corruption is not here to be disputed of or whether the coelestiall influences be as vigorous as at first though a learned Dr. of our own holds the affirmative in that excellent Dr. George Hackwill in his Apology book entitled The Power and Providence of God in the government of the world Yet I shall wave this Question being loath to intermixe any Philosophicall dispute in matters of faith We beleive it We have sure ground plain scripture for our assertion that all these things shall be dissolved 2. Here 's an inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jts infer'd by way of admiration what manner of persons i. e. we should be eminent in holyness we should act in an extraordinary manner we should be rare singular even a non-such for pietie its Diodats observation upon the place If heaven and Earth be purified by fire what care ought Diod. in loc Calvin in loc we to take to be purged and clensed from our corruptions An ergo nos in terra demersos esse convenit c. saith Calvin on the place The heavens earth shall pass away and shall we be sâ—allowed up in the earth and not rather meditate on a holy and a godly life The argument I may thus frame There shall at the day of judgment be a dissolution of this visible Globe of heaven and earth therefore we ought in an especiall manner to labour after holyness This is the argument of the Text of incomparable strength But why is it in the Plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is an Hebraisme when the Scripture would express a thing with a greater emphasis it useth the plurall number so Cant. 1. 4 We will remember thy loves thereby inhancing the greatness and multitudes of Christs loving kindness Likewise we read Psal 20. He is the God of our Salvations i. e. that he is the God from whom all Psal 110. 3. salvations come in the most high and eminent way And the Psalmist further specifies Psal 100. 3. Thy people shall be a people of willingnesse to shew their singular readinesse and willingness as if they were all made up of a willing mind and ready spirit for Jesus Christ Thus in the text in all holy conversations and Godlynesse Which expression some referre to dutyes of both tables it s most true that a godly man respects both and labours to keep a Good conscience both towards God and men For the genuine sense of the text Beza gives me full satisfaction Vsurpatur numerus multitudinis ex Haebreorum more ut pietas significetur omnibus suis partibus constans quam pro viribus sectari nos oporteat The scope of all I conceive to be this as if the Apoâ—â—le should thus inlarge himself You are secure and careless you shall be suddenly surprised The day of the Lord will come as a theefe in the night You commit Idolatry with the world your hearts are married to these outward things on a sudden all shall be consumed all wherein you trust shall be burnt up â—owever you put the day of judgment farre of yet it s a coming it s nigher then you are aware of and the heavens and the earth shall be dissolved At that day none but holy persons can hold up their heads with comfort Therefore seriously bethinke your selves anticipate the terrour and sorrow of that day by an holy conversation Make timely provision for that day Labour for holynesse and then you need not fear notwithstanding the burning up of the present world you that are holy here shall behold that day with comfort Therefore now have that day in your eyes in your thoughts in your frequent meditations in your prayers that you may be found blamelesse at that day The words thus divided and expounded presents unto you one entire plain and practicall Doctrine That the serious consideration of the day of Iudgment should in an especiall Doct. manner ingage us unto an holy life and conversation For the unfolding of this excellent and practicall poynt my work will be 1. To prove it by scripture testimonies Method 1. 2. 3. 1. For Scripture Testimony 2. To confirme it by evidence of Reason 3. To improve all to your consciences by particular application 1. For Scripture it contributes abundant testimony to the proof hereof I shall gather sparingly from so great an heap selecting only some more eminent proofes leaving the rest to be supplyed in your serious meditations Peruse v 14 of this chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But can any walk so Yes Zechary and Elizabeth walk'd so they were both righteous before God walking in all the commandements and ordinances of the Lord blamlesse It was Pauls exercise Acts 24. 16. goe thou and doe likewise Labour to make strait paths Labour to approve thy heart to God always walking as in the presence of God Begge strength from Christ and thou canst doe all things through Christ that strengthneth thee Another proof we have 1 Pet. 4. 7. The end of all things is at hand be ye therefore sober and watch unto prayer The consideration of our latter end should be a forcible argument to perswade us unto sobriety and watchfullness That 's a pregnant proofe of the Apostle Paul 2 Cor. 5. 9 10. Vpon this consideration he layeth down those 3 adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hopeing to gain them over to the practise of them Tit. 2. 11 12 13. This was a motive to him and the rest of the saints to have their conversation in heaven because hence they look for the Lord Jesus Christ You read of a sacred Irony Eccles 11. 9. The meaning is rejoyce in God walk in the wayes of Gods commandements that Ironicall speech commands the contrary Now what 's used by the wise man as a moveing consideration But know that there will be a day of judgment Entertain frequent and serious thoughts concerning it which through the grace of God set home upon thy heart may prevail with the circumspect walking in all holy conversation and Godlyness The consideration hereof should make us look better to our hearts and
for Terrour Exhortation Examination Direction and Consolation 1. This Doctrine breathes forth terrour and dreadful Judgement Use 1. For Terrour unto all unholy persons If the righteous shall scarcely be saved where shall all unholy persons appear If onely holy persons are blessed surely then unholy persons are cursed If holy persons shall be admitted into Gods presence and enjoy communion with God and see God the Father reconciled God the Son their Redeemer God the Holy Ghost their Comforter where shall unholy persons appear They shall stand without they are the dogs whipt out of Gods presence they shall see God no otherwise then the Malefactor a Judge condemning of him Then all the Attributes of God shall plead against prophane persons My mercy saith God my patience my loving kindness my goodness have been despised All the Sermons they have heard shall plead against them so many Sermons of Repentance so many Sermons of Reconciliation of Holyness bring in black Bills of Indictment against them All the Messengers of God plead We have spent our breath and strength in vain We have labored all night and caught nothing We have tendred Christ offered to these prophane Wretches terms of peace and reconciliation but they have scorned them all and undervalued the glorious excellencies of the Lord Jesus All the passages of Providence will come in against unholy persons Providence will plead I have cloath'd and fed thee I gave thee the dew of Heaven and fatness of the Earth I sustain'd preserv'd thee but thou hast abused all the Creatures not eating for health but for gluttony not drinking for strength but drunkenness All thy friends will plead against thee such as have been real friends to thy soul as have spent their spirits in Exhortations Counsels Admonitions all these are upon Record and will cry out for vengeance against thee O that God would smite the hearts of all unholy persons and loosen the joynts of their loyns as Belshazzars were and make their knees smite one against another that now in this time of life this short day they might be effectually wrought upon to a holy conversation This Use in an especial manner reproves those that scoff at holyness Use 1 I would there were none such in the Walls of Athens That which is the true Believers honour to be a Saint is cast by some prophane persons into the teeth of Professors as if it were a Character of infamy These are your Saints In the Act and Monuments v Fox Acts Mon in Q. Maries dayes a Martyr reproved a proud Prelate for Swearing He answered prophanely I am no Saint What was he then surely an incarnate Devil If you be no Saints here in the Militant Church you shall never be Saints in the Triumphant Church What shall we say to such as deride holyness and exercise their wits to cast a flam or a jeer upon Religion and make a mock at praying by the Spirit Let them read that dreadful Sentence each word is a thunder-bolt Rom. 8. 9. If any man hath not the spirit of Christ he is none of his whose are they then the Devil 's questionless either Christs or the Devils If none of Christs Sheep then surely of the Devils Goats Of all others a Scoffer is hardest to cure seldom are such brought home if they are it costs them dear If any such be present though I hope better things of you let me tell you when you come to die holyness will be holyness indeed then holy persons will be holy persons Then when conscience is awakened you will wish you were in their stead whom you so much contemned you wil wish your tongues had fallen out of your heads when you spake against holy persons You that make Gods children even real Saints your subject of obloquy What will you say at the day of Judgement when they shall be at the right hand and the Judge shall say Come ye blessed and you shall be on the left hand and the Judge shall say Goe ye cursed when you shall Luke 14. 28. see Abraham Isaac and Jacob and all the Saints in the kingdom of Heaven and you your selves shut out of doors Are any such present are any young wanton wits that will rather loose a friend then a jest rather loose the friendship of a good conscience then the frothy issue of a scurrilous wit To such let me speak with abundance of love to their souls Non est tutum ludere cum sanctis It 's not safe to make a jest of holy persons or holy things If ever Qui ludit in Cathedra lugebit in Gehenna they belong to God they will with Austin make Confessions and Retractations University sins abuse of wit and parts contempt of holyness neglect of seasons of Grace will cry loud and make such a gash in the conscience as may be a long time clawing off 2. This Doctrine reproves Hypocrites These seem better then they are and put on a Vizard of sanctity these are painted Sepulchres rotten at the core gilded rotten Nut-megs and by how much they pretend to Religion they are so much the worse because they satisfie themselves in a bare pretence There shall be a day of Judgement and that will be a day of terror and vengeance unto them Seldom as a Reverend Divine saith an Hypocrite dies undiscovered It pleaseth God to unmask him and discover his Tor shell of Hypocrisie counterfeit profession before he dieth so that usually in this world a â—ypocrite is discovered However in the world to come all shall be laid open his glozing formalities outside glorious shews all his painted dresses shall be made known to men and Angels And what 's the portion of Hypocrites If there be one place in Hell lower then another any torment greater that 's his portion Matth. 14. 15. 3. This Doctrine reproves all secret sinners who by reason of their secret cunning conveyance hope for impunity They little think of the all-seeing eye of God Could a Homer say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall not Christians believe that the God of Heaven knows all things All thy Reservations Equivocations subtile Distinctions and Evasions are obvious and naked to the All-seeing eye of God The Adulterer waits for the twy-light he would fain escape the sight of men but he cannot escape the sight of God Speculative as well as practical defilements are all known to God Thy Curtain Closet-sins thy Imageries in the dark the sins that no man living knows of are made manifest unto God The Trades-mans Sophisticated Wares his false Lights scant Measures all his mysteries of Cousenings in the Trade are apparent unto God the Lyars obstinate standing in a lie cannot escape Gods knowledge all his tricks of wit and collusions to baffle his conscience will not serve his turn at the day of Judgement The Popish distinctions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not acquit them at Gods Triâ—â—nal The cheating
that are Masters of Families be exhorted to set up Holynesse in your Families Teach your children and servants to know God keep up your authority give not liberty to them under your roofe to live as they list Abraham gave no toleration he commanded his houshold to keep the way of the Lord. Let all sorts and sexes old and Gen. 18. 19. young learned and unlearned lay this Exhortation to heart I presse holynesse upon you all O that the Priests Motto were writ upon your hearts and lives Holynesse unto the Lord. You cannot say as Sheba the Son of Bichri said We have no portion in David c. as if this concerns not us but holynesse concerns you all you must all follow after holynesse To excite you to your duty I 'll lay down some moving considerations Consid 1. We are elected unto holinesse 2 Thes 2. 13. 1. Consider you are elected unto holynesse not for holynesse nor through praevision of holyness that 's a false Arminian glosse but unto holynesse 2. We are created unto holynesse All the members of our bodies Consid 2. We are created in holynesse Ephes 4. 24. and faculties of our soules should be instruments of holynesse The tongue should speak holily holy communication should drop from the tongue the heart and hand both should be clean as James specifies c. 4. 8. The feet must keep the wayes of Gods commandements Consid â— We are redeemed to be holy Luk. 1. 74. 75. the understanding will affections the whole man all must be holy to this purpose they were created 3. Consider we are redeemed for this end and purpose that we may be holy 4. It 's Gods will that we should be holy 1 Thes 4. 3. Now our Consid 4. It s Gods will that we should be holy wils must be subject unto Gods will He commands us to be holy we should pray for his grace to enable us to perform his command Holynesse is suitable to Gods will and wee have an encouraging promise 1 Joh. 5. 14. 5. â—olynesse is our calling 1 Pet. 1. 15. 1 Thes 4. 7. Wee can Consid 5. Holyness is our calling have no comfort but when we are in a lawfull calling when our wayes are according to Gods wayes wee may hope for Gods gracious protection according to the promise Psal 91. 11. When any commit wickednesse are unclean drunk associate themselves with wicked persons they are out of their calling and so out of Gods special pâ—ovidence Consider this seriously when you are tempted to Whoredom or any oâ—her sin God hath not called you unto unâ—eannesse but unto holynesse 6. Heaven is an holy place only appointed for holy persons Nothing Consid 6. Heaven is a holy place that 's defiled shall enter there Rev. 21. 27. Onely holy persons shall be acquitted before Christs Judgement-seat They only shall enter into the new Jerusalem 7. In heaven there shall bee no other but holy employment Consid 7. In Heaven there is holy employment singing Hosannahs and Hallelujahs to him that sitteth on the throne and to the Lamb for evermore A prophane person hates holy Ordinances and holy employments here on earth Were it possible for him to be in heaven hee would be weary of the employment whereas the Saints shall have their hearts put into such an high and excellent frame as they shall without molestation weariness or intermission be ever setting forth the praises of the Lord. 8. And there will be in heaven the most holy company the holy Consid 8. In heaven there is holy company Trinitie God the Father God the Son God the Holy Ghost the most holy blessed and glorious Trinity There will be holy Angels the spirits of just men made perfect holy Martyrs holy Ministers holy people No company there but all holy company 9. And lastly to close up all Now whilst we live on earth is Consid 9. The present time is the time to labor after holynes the time or never to labour after holynesse now I mean in this time of life we must make provision for eternity This is Gods summons to day if you will hear his voice Delay not a minute longer Resist not the movings of the Spirit great is the danger of resisting the Spirits movings The Lord set home all these considerations upon your hearts and if hereby the Lord should be pleased to gaine any soul to the love and practise of holynesse I should never be enough thankful for the mercies of this day The third Use is for Examination and Tryal Every one will Use 3. For Examination plead for himself and pretend to an holy conversation As it was said When the Son of man comes shall he finde faith on the earth So shall he find an holy conversation a formal Professor a Christian at large are every where to be found like Sycamoâ—es in the valley for abundance but the power of holynesse an holy circumspect walking are rarely found Now then because its the grand Ministerial duty to distinguish the precious from the vile according to that high commendation and priviledge given as to be the mouthes of God Jer. 15. 19. And because God hath gone forth in a signal exemplary blessing upon this way which hath been so frequently used by old Disciples faithful labouring Ministers whose plain Preaching would it were more revived now adaies It shall therefore be my task to lay forth some distinguishing characters and signs of a gracious sincere heart whose life is accordingly ordered in an holy conversation and by them you may put your selves upon the test and tryal as in the presence of God whether you are such manner of persons in all holy conversation and godlinesse The first sign is spiritual poverty and this consists in the emptying Charact. 1. Spiritual Poverty of the heart of self-confidence self-opinion self-sufficiency and self-righteousnesse whereby a Christian becomes nothing in himself altogether lost undone blind miserable poor and naked He is thoroughly sensible of his own misery and wretchednesse He is apprehensive of his own undone condition and what need he hath of a Saviour such an one Christ pronounceth to be in the state Mat. 5. 3. of blessednesse 2. There followeth the highest prizing and estimate of Jesus Charact. 2. High prizing of Jesus Chr. Christ That soul which is spiritually poor accounts Christ the greatest treasure it apprehends it self blind that Christ may give it eye-salve miserable and lost that Christ may save it naked that Christ may cloath it with his righteousnesse See what an high price the Spoâ—se puts upon Jesus Christ Cant. 5. 10 11 12 c. He is precious 1 Pet. 2. 7. a plant of renown Ezek. 34 29. Such an high price had the wise Merchant to sell all for him Mat. 13. 45 46. So Moses who preferred the reproach of Christ before Egypts treasure Bradford wept often even at meales because he could not bring his dul heart
be such a day then 1. â—e counselled to break off your sins by repentance Be sensible of the evil of your doings 2. Kisse the Son hast and delay not to make your peace with Jesus Christ for he is our prayse Eph. 2. 14. 3. Make choice of other paths enter into the way of holyness Isa 35. 8. 2 Pet. 3. 14. Then to the godly Here lyeth your duty 1. To have your thoughts meditations and desires fixed on that day Be longing for the sight of Christ coming in the clouds and pray come Lord Jesus come quickly 2. Comfort your selves with the assurance of Gods love to you so was Paul comforted 2 Tim. 4. 7 8. 3. Let your conversation be in heaven Phil. 3. 20 21. 4. Bee not afraid of death for to the Saints death is a conquered enemy the sting is taken away the Serpents teeth are knockt out What need they be afraid of death who shall be acquitted before the Judges And their Judge is their Advocate their friend their Redeemer Jesus Christ which brings in the last Doctrine Doct. 3 That at the day of judgement Jesus Christ shall be the Judge In handling of this Doctrine I shall give clear proof from Scripture and Reason then answeâ— several Queâ—ies and Objections and conclude with particular Application 1. For Scripture proof That Christ shall be judge is plain from 1 The Doctrine proved by Scripture several Scriptures viz. Joh. 5. 22 27. Act. 10. 42. Act. 17. 31. Mat. 28. 18. John 5. 21. Christ for this purpose rose again that he might be Lord over quick and dead Rom. 14. 9 10. and part of his dominion is the last judgement The Reasons why Christ shall be Judge are drawn 1 From equity Reas 1. From equity and retaliation retaliation Christ shall judge those that judged him Christ shall judge Pontius Pilate the High Priest the Jewes c. And this will be for the confusion of Christs enemies that though Christ was reproached buffered crowned with thornes and crucified set at nought by the wicked of the world yet now he shall be in triumph and be the judge of quick and dead Joh. 19. 37. They shall looke upon him whom they have pierced Reas 2. For the comfort of the godly Reas 3. For the terror of the wicked 2. Christ shall be Judge for the comfort of the godly Heb. 2. 11. Eph. 5. 30. Christ is their head redeemer elder-brother intercessour Christ hath promised everlasting life Joh. 3. 36. Joh. 5. 24. 3. For the terrour of the wicked Rev. 1. 7. But in the next place here are many questions to be resolved Q. 1. Is the Father excluded from judgement I answer Neither the Father nor the Holy Ghost are excluded The Father is said to judge by the Son Act. 17. 31. Now judgement is peculiarly by a kind of appropriation ascribed to the Son Joh. 5. 22. Pater occultus Filius manifestus as Austine observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son this judgement appertains â—ut 2. It will be asked How shall Christ appear at that day Ans â—e shall 1. Appear visibly This judgement the Father hath committed to Christ God and man â—nd Chrisâ— shall not onely judge according to his divine nature but also according to his humane nature So that Christ shall be seen vissibly and locally Act. 1. 11. Mat. 24. 30. 2. Christ shall come gloriously and this will be cleared in sour Particulars 1. Hee shall come in the glory of his Father Mat. 10. 27. 2. With an innumerable company of Angels Mat. 25. 31. 3. With the sound of the trumpet 1 Thes 4. 16. 4 With Power Mat. 24. 30. 3. Christ shall come suddenly as a theef Mat. 24. 4â— As a snare Luk. 21. 34. Unexspectedly Luk. 12. 46. 1 Thes 5. 2 3. A 3. Question is whom Christ shall judge Ans The Scripture is evident Men and Angels 1 For Men universally all Men Rom. 14. 10. 2 Cor. 5. 10. both quick â—nd dead Act. 10. 42. 1 Pet. 4. 5. 2 Tim. 4. 1. 2. For Angels Jude v. 6. Rev. 20. 10. A 4. Question is What will be the manner of Christs judging To answer this Question we are to consider the preparation to this judgement the Proceeding of this Judge and the â—ule of judging 1. For preparation That will appear in these particulars 1 1 Consider the preparations to the day of judgement There will be a transmutation of heaven and earth Rev. 21. 4 5. 2 Pet. 3. 10. 2. Christ will appear in a throne of glory Mat. 19. 28. 3. There will be a summoning of all sorts of men quick and dead shall be summoned to appear before the judgement seat of Christ Joh. 5. 28 29. 1 Thes 4. 16 17. 4 There will be a separation and division a placing of the sheep on the right hand and the goats on the left hand Mat. 25. 32 33. 2 Consider the proceedings of the judge 2. Let us consider the proceedings of the Judge Wherein we are to note 1 The books shall be laid open Rev. 20. 12. The devil shall accuse Angels shall be witnesses And no need of their accusation or witness for each mans conscience shall be accuser and witness and judge Every book of conscience shall be opened and there shall be either excuseing or accuseing and Dan. 7. 10. There 's a book of Gods remembrance mentioned Mal. 3. 16. And there is a book of a mans owne conscience which shall be opened at that great day This is the book for rectifying whereof all other Ideoscribuntur omnes Labri ut unus emendetur conscientiae Bern. books were written Now there lyeth no appeal from these books no possibility of falsifying Gods book and the book of Conscience And if any one should plead not done not guilty conscience as good as a thousand witnesses would protest against it 2. In Christs proceeding we are to consider of a different sentence one of absolution the other of condemnation 1 For the sentence of absolution Mat. 25. 34. Come there is a gracious invitation ye blessed there is a comfortable appellation of my Father there is a glorious adoption inherit there is their title and donation the Kingdome there is the royalty of it prepared there is the predestination for you there is the propriety of the Saints from the foundation of the World there is the antiquity the antient tenure before the creation of Adam 2 There is a sentence of condemnation Mat. 25. 14 Depart there 's a barre of exclusion a dreadful dismission from mee there is the punishment of losse the heaviest of punishments Qui te non habet Domine Deus totum perdidit saith Bernard Ye cursed there 's their brand of infamy Into Bernard everlasting fire there 's poena Jensus exquisite unspeakable torments there 's fire to burn and torment and eternal fire no mitigation of pain unto all eternity prepared
for the devil and his Angels there 's their wicked company And just it is that Associates in sin should be Associates in suffering 3 There followeth the execution of these sentences Mat. 25. 46. Joh. 14. 3. 1 Thes 4. 17. Thus you have heard the proceedings of the Judge In the third place we are to consider the rule whereby all shall 3 The Rule of Judging be judged The sentence shall be given according to Law and Gospel both Joh. 5. 45. Joh. 12. 48. Rom. 2. 16. The godly shall be principally acquitted according to the Gospel Joh. 3. 18. And this their acquittance shall be approved on by the Law Mat. 5. 17. Gal. 3. 13. The condemnation of unbeleevers shall be chiefly according to the Law Deut. 27. 26. Gal. 3. 10. And be confirmed by the Gospel Joh. 3. 19. Absolution shall be pronounced of singular grace for Christs merits And the sentence of condemnation shall be pronounced out of gods severe justice and the sinners own deserts I proceed to a fifth Question What signs and forerunners of this day of judgement are set down in Scripture Ans 1. The publishing and receiving of the Gospel throughout the world Mat. 24. 4. 2 The Apostâ—sy of some Professors 1 Tim. 4. 1. 3 The revealing of Antichrist 2 Thes 2. 3 4 8. 4 Common corruption in manners joyned with security as in the dayes of Noah and Lot Mat. 24. 12 37. 2 Tim. 3. 1. 1 Thes 5. 3. 5 Warres and troubles both in the World and Church Mat. 24. 6 9. 6 False Christs attended with false Prophets and armed with false miracles Mat. 24. 24. 7 The calling of the Jewes unto the faith of the Gospel Rom. 11. 25. Whether their call shall be ordinary or extraordinary we cannot determine 8 Signes in Heaven and Earth and all Elements as the trembling of the Earth the roaring of the Sea the darkening of the Sun and Moon Mat. 24. 20. Lâ—k 21. 25. Yea the firing of the whole frame of Heaven and Earth 2 Pet. 3. 7 10 12. 9 The appearance of the son of man i. e. Christ God-man whereby his comeing shall then be clearly apprehended of all men Mat. 24. 30. I proceed to the 6 Question Why God desers the day of judgement and prolongs the time Ans 1. There are these reasons 1 For the exercise of the faith hope patience and prayers of the children of God They must believe wait and stay Gods leasure Though the vision be dark and seem to stay yet they must wait for it Hab. 2. 3. 2. God defers this day to give space of repentance and leave all impenitent rebellious sinners without excuse Rom. 2. 4. Rom. 9. 22. 2 Pet. 3. 8 9. But for the elects sake he is said to shorten them Mat. 24. 22. That they may neither be broken by grief and sorrow v. 21. nor seduced by Impostures v. 24. 3. That all the elect may be gathered together into the Church Joh. 10. 16. Rev. 6. 10 11. The 7 Question is whether it be within the power of a mans understanding to tell the determinate time when this day shall come I answer No Mar. 13. 32. This day wee read shall be in the end of the world Mat. 24. 3. But of that houre day moneth year no man knoweth Jewish Rabbins Astrologers c. are abominable who are so saucy and presumptuously inquisitive into the secrets locked up in Gods cabinet There are special reasons why the particular time is hid from us and God will not let us know when this day of judgement shall be 1. Reason is for the exercise of our graces Mat. 6. 10. Jam. Reas 1 5. 7. Rev. 22. 17 20. Another reason is to bridle our curiosity Act. 1. 6 7. A 3 reason is to keep us in our duty Mat. 24. 42. Luke 21. 34 35. A 4 reason is that the wicked may take heed and by no means defer their repentance upon hope of a longer time Because they know not the houre thereof they must be provided alwaies Mat. 24. 43. Mat. 25. 13. Luk. 19. 13. The 8 Question is Whether we must desire this day I answer We may 1 Because this is a Character of discrimination to difference good from bad At the day of judgement there will be a separation between good and bad Luk. 21. 26 27 28. Rom. 14. 10 15 16 17. 2 We have the command of Christ Mat. 6. 10. Rev. 22. 17. 3 We have the example of the Saints Rom. 7. 24. Phil. 1. 23. 4 Because this is the day of redemption deliverance of the Saints Luk. 21. 28. In the next place we must answer severall objections amongst Object 1 others these are the principal 1 It 's said that Christ shall not be the Judge because he said he came not to judge the world Joh. 12. 47. For answer We are to distinguish of a twofold coming a first Ans and a second coming Christ speakes there of his first and not his second comeing in the first he was judged of others in the next he shall judge others according to that of Austin Sedebit judex qui stetit sub judice damnabit veros reos qui factus est falsus reus He that stood at the barre to be judged of others shall there sit on the bench and judge others He that was causelesly found guilty here shall finde others justly guilty there But 2. It 's objected that the Apostles shall judge the twelve Object 2 Tribes of Israel Mat. 19. 28. How then is Christ the onely judge of the world Answer The Saints shall be Christs Assistants by way of suffrage Ans and approbation they shall assent unto Christs judgement but the absolute power of judging and pronouncing sentence the father hath committed unto the son A 3 objection is that the beleever shall not come into condemnation Obj. 3 Sol. Joh. 5. 24. how say we then that all shall appear before Christs judgement seat For answer we are to distinguish of a twofold judgement of absolution and condemnation A beleever shall not come into the judgement of condemnation but only of absolution Obj. 4 Sol. 1 But a 4. objection will hence arise He that beleeveth not is judged already Joh. 3. 18. Answer Wicked men and devils are already judged 1 By 2. 3. 4. Gods decree Jude 4. 6. Mat. 25. 41. 2 By the revealed word Joh. 12. 48. 3 By their own consciences Matt. 8. 29. 4 By the beginning of their punishment here on earth Rev. 12. 9 10. But at the day of judgement they shall have a compleat judgement and receive the full measure of their sufferings the sentence shall be pronounced and it shall never be recalled no repeale no reversing of that sentence In stead of urgeing more objections I shall betake my selfe to a threefold application viz. For Comfort to the godly Terror to the wicked Exhortation to all Use 1. For Comfort 1. For Comfort Here 's abundance of consolation to the Saints of
what he professeth wherefore Mr. Calvin on the place giveth him this brand of infamy Qui ergo putant se posse elabi Calv. in loc ex Dei judicio talibus artificiis eos Propheta maledictos esse dicit Such who by such tricks and juglings think to escape Gods judgement they are accursed persons In the second place we are to make enquiry what 's to be understood by having in the flock a Male A. By Male wee are to understand the best of the flock such as the Law required without blemish Lev. 1. 3. 10. This Male must have these properties according to Vatablus his observation It must be Integer immaculatus absque ullo vitio The 70. renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that man that is able to give a better sacrifice A man of ability to give a Male and offers a vile contemptible sacrifice O what a horrible affront and indignity is this to God! Haec Hierom. autem dicendo ostendit eos habere quae optima sunt offerre quae mala sunt So Hierome on the place They had the best in the flock and yet offered the worst such are accursed persons who carry themselves thus contemptuously towards the great God of Heaven and Cyril Alexan. Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Cyril of Alexandria This is nothing lesse than contumely and injury offered unto God 3. What are we to understand by a corrupt thing A. By a corrupt thing we are to understand that which is weak vile feeble and contemptible Cyril on the place thus expresseth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such things as seem of no account and reckoning Such was the basenesse of their spirits in those daies that they thought any thing good enough for God No Vows no Ingagements held them fast so great was their falshood and hypocrisie that they offered the refuse and worst to God They loved a cheap religion easie duties sleight services wherefore if they could find out any thing more cheap easie and contemptible than another that these base hypocrites offered to the Lord. These are the deceivers and notorious juglers which come under the Anathema of the Text I wish there were not an Anabaptistical spawn in these daies who love a cheap Gospel and decry Ministers and their maintenance Some are best pleased with that portion which they have robbed the Ministers of Insomuch that many will brand Ministers with the odious names of Jewish and Antichristian Priests though onely for demanding their lawfull dues And further though a Minister demands onely his own he having as good a right to his tenth part as any other have to their nine parts yet the iniquity of these times are such that many make no conscience at all of defrauding the Minister Siquid blaeâ—um siquid debile siquid distortum that they will allot for the Ministers share But such cheaters of Gods Messengers will thrive by their fraudulent dealing no otherwise than the Eagle which stole a peece of flesh from the Altar and with it took a live coale which burnt up her own nest And now the Paraphrase of the words being premised Here are four Doctrines which lye obviously in the words 1. All such as deale deceitfully and hypocritically in Gods service Doct. 1 expose themselves unto the dreadful curse of God 2. In all our services it 's Gods expectation and our obliged duty to Doct. 2 offer the best we can possible unto the Lord. 3. It 's a high contempt and indignity to offer any thing vile refuse Doct. 3 and corrupt unto the Lord. 4. The greatnesse of Gods Majesty and the estimation that Heathens Doct. 4 have of a Deity do abundantly condemne the contemptuous carriages of seeming Professors who offer a contemptible sacrifice unto the Lord. Of these I shall fixe onely on the second as comprehending the rest which I shall lay down for the ground work of my ensuing Meditations The other Doctrines will fall in either as Reasons or Vses For the inlargement of the point of Doctrine propounded my Method shall be 1. To make strict enquirie how must our services be performed Method in the best way which we ought to offer unto the Lord or what is that Male in the Text which wee ought to sacrifice unto the Lord Then in the second place I am to prove my assertion by Scripture Testimony And then thirdly and lastly improve the premises in some usefull Application and I hope so to conclude with the assistance of Gods Spirit as to prevaile with you to put this Doctrine into practise i. e. To give God your best services best endeavours even such as will be acceptable unto the Lord For what was first propounded The Inquiry being how must our services be performed which we ought to offer unto the Lord I shall by way of character give in my Answer in these six distinguishing Qualifications 1. What we do even all we doe must come from and be performed Charact. 1. Al must bee done from the heart with a pure heart Purity and Integrity of heart are principally lookt after and esteemed of in Gods accompt The heart God calls for Prov. 23. 26. My Son give me thy heart And this heart may not be divided It must be one heart Jer. 32. 39. And I will give them one heart and one way that they may fear mee for ever for the good of them and of their children after them It must be the whole heart Joel 2. 12. Therefore saith the Lord Turne yee unto me with all your heart with fasting with weeping and with mourning It must be all the heart Josh 22. 5. But take heed diligently to doe the Commandement and the Law which Moses the servant of the Lord charged you to love the Lord your God and to walk in his waies and to keep his Commandements and to cleave unto him and to serve him with all your heart and with all your soul Lo then a single sincere undivided heart must be offered up to God And whatsoever we doe we must do it heartily as unto the Lord Col. 3. 23. Quod cor non facit non fit When one of the Roman Emperours offered a Beast in sacrifice and it wanted a heart their Augures upon the observation foretold some strange misery to ensue I am sure whatever we offer unto God if wee bring not our hearts with the offering all will be rejected Wherefore the sacrifice of the wicked is abominated by God because he offereth it with a naughty heart Prov. 21. 27. The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked mind Charact. 2. We must have regard unto the beauty of the season 2. In all our services we must have regard to the Beauty of the season for every thing is beautifull in its season And a dreadful curse is threatned against all those who brought not the Lord an offering in its season Numb 9. 13. Of
and leave deep impression upon all your Consciences Serm. 10. At S. Mary's Oxon Nov. 1. 1657. HAveing lately made some entrance on this text in this place I proceed on in the same use of Exhortation to drive the naile to its full head pressing upon you all this great duty of the weightiest importance i. e. to give God your Male without blemish that is in all your services worship and duties that you performe to give the best of the best unto the Lord. To set this use home I le press somewhat closer the duty of the text in these seven ensuing considerations Consider the transcendent greatness and majesty of God In my Consid 1. Thetranscendent majesty of God text he is called a great King and Lord of Hosts which sets forth the majesty and soveraignty of God who is absolute Ruler Governour and Commander of all All the Creatures are made by God all are sustained and preserved by him Therefore it 's a cogent reason ro ingage all creatures to subjection and obedience to their Creatour and Governour Seneca was wont to say when we are about a business of great consequence we should imagine that Scipio Cato Laelius c. were our Overseers Much more ought we to remember the soveraignty Dominion and omnipresence of God Such serious considerations might prevaile with us to offer the best sacrifices and services unto the Lord. Gods greatness and power commands our fear and reverence It 's an excellent observation of Mr. Calvin on the place The greatness of God ought so to Magnitudo Dei debet nos humiliare ne eum colamus pro sensu carnis nostrae sed offeramus tantum quod ejus coelesti gloria dignâ—Ì„ est Calv. in loc humble us as not to worship God according to our carnal sense But to offer to him what beseemes his heavenly Glory Constantine the great Valentinian and Theodosius called themselves Christs vassâ—ls and well they might because he is absolute Monarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All other things are his servants All creatures are at his sole command According to our capacities there 's but a shaddowing forth and that very darkly of the glory of God Ezek. 1. Isai 6 Dan. 7. The Throne is there said to be stately costly and magnificent Hence Bernard infers a good note Omnino oporlet nos orationis tempore c. i. e. At prayer time when we enter into the Court of Heaven where the King of all Kings sits in state we should approach with reverence humility and fear considering that we are dust and ashes and we make our addresses unto the great God of Heaven and Earth A second consideration shall be drawn from the infinite Holines Consid 2. Drawn from the holyness of God of God This layeth a strong ingagement upon us in all our services to put forth our selves to the utmost to present unto the Lord an acceptable sacrifice The Lord is holy in his essence holy in all his wayes his name is holy his word holy his people holy his worship holy in Levitical ordinances all ought to be holy As for instance the flesh was holy Lev. 6. 27. Whatsoever shall touch the flesh thereof shall be holy and when there is sprinkled of the blood thereof upon any garment thou shalt wash that whereon it was sprinkled in the holy place The Instruments holy Numb 31. 6. And Moses sent them unto the War a thousand of every Tribe them and Phineas the Son of Eleazar the Priest to the Warre with the holy Instruments and the Trumpets to blow in his hand The Vessels holy 1 Chron. 22. 19. Now set your hearts and your soules to seek the Lord your God build the Sanctuary to bring the Ark of the Covenant of the Lord and the holy Vessels into the hoâ—se that is to be built The Offerings holy 2 Chron. 35. 13. They rosted the Passeover with fire but the other holy Offerings sod they in pâ—ts c. The â—ifts holy Exod. 22. 38. The Oyntment holy Exod. 30. 25. The Garments holy Exod. 35. 21. So likewise in Evangelical Ordinances all must be holy as we may read Zech. 14. 20 21. All this is to be understood of the spiritual service in the Christian Church The ingraving of the Priests Mitre was Holynesse unto the Lord. And this Motto must be upon our hearts and lives We serve a holy God who is infinite in holynesse of purer eyes than to behold the least iniquity Holynesse becomes his house his day is holy his service must be holy God will be sanctified in all that we approach unto him His Name ought to be sanctified by us let 's not then be so vile as to offer unholy services to a holy God let 's not offer the lame and the blind to the holy Lord God A third consideration shall be drawn from the equity of the Duty Is it not most equall to return by way of gratitude to God Consid 3. From the equity of the duty again that which he hath given unto us All the cattel on a thousand Mountains are at Gods disposing all the parts and abilities thou hast are Gods gifts all strength vigour marrow in thy bones are Gods bounty and largenesse to thee What hast thou which thou hast not received The Male in the flock is Gods great bounty to thee and wilt thou not give it back again unto God Wee read how David prepared with all his might for the house of God as Brasse Iron Silver and Gold and precious Stones Read his humble acknowledgement 1 Chron. 29. 14 16. Now shall not we render a Miâ—e in returne for Millions received shall not we render a drop of Praises for an ocean of Mercies Quid retribuam saith David David thought no cost great enough for â—od Solomon spared for no cost in building the Temple no more ought Christians to love cheap services and lazy wayes of devotion We must think nothing good enough for God An onely sonne Abraham would offer Gen. 22. 12. Hast thou a good memory is that thy best treasure then employ it to remember thy Creator hast thou a great judgement and understanding labour more and more to know God thy self and communicate what thou knowest for the edification of thy brethren Hast thou strong Affections as Love Joy Desire c let them be placed on God as that onely centrum quietativum Hast thou great substance in the world Consider thou hast the worlds goods but lent and entrusted to thee as a Steward for a little time and therefore thou must honour God with thy substance by dealing out thy bread to the hungry and relieving of the distressed members of Jesus Christ In a word whatever thou art or hast all the members of thy body and faculties of thy soul must be employed as instruments in the service of God All come from God and must be employed for God what he gives to us must be given back again Wherefore we conclude this Motive
with that Apostolical Doxology Rom. 11. 36. For of him and through him are all things to whom be glory for ever Amen I shall adde a fourth consideration and that shall be drawn from Consid 4. Drawn from the credit reputation of Christian Religion the Credit and Reputation of Christian Religion which we should with our lives livelyhood and all endeavour to uphoâ—d Shall Heathens think no cost great enough no paines no service sufficient for their false Gods and shall we grudge at every thing which we doe in the worship of the true God We read in the Text that the name of God is dreadfull amongst the Heathens i. e. Gods greatnesse is astonishing amongst the Heathen They have some dread and fear of a Deity Pharaoh Nebuchadnezzar and others Drusius in loc have been forced to confesse the power of God Quod merito vobis pudorem incutere debet so Drusius on the place i. e. This consideration ought to make you ashamed that ye who are my people doe not reverence me yet the Gentiles reverence and fear my name The Christian Religion gives not its Professors a Writ of Ease but presseth upon us running racing fighting wrestling striving to enter in at the strait gate contending for the Faith taking heaven by violence working out our salvation giving all diligence to make our Calling and Election sure If we sit loose from duties or do them superficially and slightly we open the mouthes of Heathens and ungodly men to speak evil of Religion Uncircumspect carelesse walking of many Professors causeth the enemies of God to blaspheme What will Turks say they give Mahomet the best service they can and shall Christians be carelesse in their service to Christ shall Mahometans be more zealous to serve their false Prophet than Christians to serve the great true Prophet Jesus Christ Pliny tels us a story that Alexander when he had conquered Arabia he presented his School-master with a ship laden full of Frankincense bidding him to spare for no cost when he offered sacrifice unto the Gods Let not Christians think much of any cost any pains and service offered unto the great God of heaven and earth As for instance our prayers must be fervent Jam. 5. 16. In giving Almes we must give with simplicity in Ruling wee must rule with diligence Rom. 12. 8. Love must be without dissimulation Rom. 12. 9. Faith must be a working faith 1 Thess 1. 3. In every duty we must put our whole strength to it remembring the counsel of the Wise man Eccles 9. 10. to do with all our mâ—ght It was a great wickednesse in Aigolandus King of Africa to scorn the Christian Religion because he saw many Christians poor and ragged But it is much more evil in Christians especially Professors by their loose and carelesse walking to give advantage to prophane men to asperse the Christian Religion Religion receiveth many a wound by licentious Professors How nearly then doth it concern all Professors to look more narroâ—ly to their paths to walk worthy of God as becommeth the Gospel that to their utmost they may keep up the reputation of Christian Religion A fifth consâ—deration shall be drawn from the greatnesse of the Consid 5. From the sin in offering the vile and corrupt 1 It is a great folly sin in offering that which is vile and corrupt unto the Lord. This sin is compounded of four ingredients Folly Contempt Presumption and Sacriledge 1. It argueth great Folly to put off God with the worst to present unto an omniscient God a worthless sacrifice is exceeding great folly and such folly shall not escape unpunished The heart is known to God it 's that which God principally looks after He it is which searcheth the heart and tryeth the reines A sacrifice without a heart is rejected In praying if iniquity be regarded the Lord will not hear Psal 66. 18. Wherefore is Ephraim called a filly Dove the Prophet renâ—ers the reason because he was without Mr. Totshel of Hypocrisie a heart Hos 7. 11. Now the heart is the chiefest thing which God requires and he requires the strength and bent of the heart the integrity thereof It must be one entire and undivided heart Let 's not dare to collude with God though we may deceive our selves and the world yet we cannot deceive God It 's exceeding great madness and folly to offer to the All-knowing sin-revenging heart-searching God any thing vile and contemptible 2. It argueth great contempt v. 13. the words next proceeding 2. It argues great contempt v. 7 8. The lame and the blind are abhominable God expects an intelligent reasonable service Blind devotion ignorant services are abhominable That Popish opinion deserves an Anathema that Ignorance is the Mother of Devotion God requires the strength and vigour of the whole man Therefore cold languishing services lame halting services are abhominable A governour on earth would not be put off with a refuse sleight present Jacob commands Take of the best fruits in the Land Gen. 43. 11. And shall we present to the great King of heaven and earth a contemptible vile service we read Zech. 11. 13. its called a goodly price by way of scorn and disdain that such a sordid price should be given And what was that price but thirty pieces of silver about five Marks of our mony which as Josephus and other Hâ—storians mention was the price of a slave And indeed abhominable sinners do what in them lies to put the great God to the condition of a slave Isa 34. 24. Consider what a great affront and contempt it would be for a Beggar in his nasty ragge to come and set himselfe down at the Table of a Prince How much more is it for prophane persons to sit themselves down at the Table of the Lord No uncircumcised person ought to eat the Passeover and no uncircumâ—ised in heart ought to eat the Lords supper The blind and the lame ignorant and scandalous have no right to this Ordinance because they discern not the Lords body It's childrens bread holy food In the Primitive times when the Sacrament was to be administred one cryed out aloud holy things for holy persons Though unwarrantable separations do much harm as one extreme so I am perswaded that promiscuous Communion will doe as much harme on the other extream 3. It argueth great presumption to presume of acceptance of 3. It argueth great presumption that service which is cheap sordid and sleight For any to think any torn beast would serve well enough for a sacrifice this was the great presumptuous sin of the Jews And for Christians to think a base out-side Profession will serve the turn is a formall lazy cheap devotion The bare sitting out of a Sermon the mumbling over in bed those few words between sleeping and waking Lord have mercy upon me For people to lick themselves whole and think to be cured by such sleight Medicines what 's this but
presence of God deale plainly and impartially in this Examination 1. Then do we give God the best in our duties doe we give God our hearts our affections and wills Do we doe all our duties as in the presence of God in obedience to God with a single eye and respect unto Gods glory Such questions as these put home will search to the quick Amongst others I shall fix only upon these three instances eminenter non exclusive For in all the best is to be given to God This Rule admits no exception The question is 1. Whether in hearing of Gods Word we give God the best Q. 1. Whether in hearing wee give God the best This is a very weighty duty And we are often enjoyned to hear Jer. 22. 29. Faith cometh by hearing Rom. 10. 17. It 's a mark of Christs Sheep to hear his voice Joh. 10. 27. But amongst hearers three sorts in four miscarry according to Christs own computation for there are stony high-way thorny hearers the Word of God is lost in all these Onely the good hearer profits by the Word and brings forth fruit with patience Wherefore we are not only exhorted to the duty of Hearing but to the right manner of performing this duty Take heed therefore how ye hear Luk. 8. 18. Now whether in our hearing we give God the best we are to examine three particulars 1. How we prepare our selves before hearing 2. How we demean our selves in hearing 3. How we behave our selves after hearing First before hearing there is required preparation Eccles 5. 1. Keep thy foot when thou goest to the house of God Publius Scipio first went unto the Capitol to pray before he went to consult amongst the Senators Before we come to a Sermon our duty is to sequester our selves from earthly entanglements Abraham when he went up to the Mount to Sacrifice he left his Asses at the foot of the hill Before the Jews offered Sacrifice they used many washings and purifyings Exod. 19. 14. Mephibosheth dressed his feet when hee went to David O how should we wash our hearts before we come into Gods presence Before we come into the place where the name of God is recorded we should consider of that soveraignty power purity and Majesty of God We should get our hearts sequestred from the world our pride passion and all inordinate affections should be mortified we should have our spirits meekned we should approach with trembling reverence and awfull fear of the great and glorious presence of God 2. In hearing there are two things required Atteâ—tion of the ear and Intention of the heart 1. There must be a serious attention we read Luke 4. 20. The eyes of all them that were in the synagogue were fastned on him When we go to duty we should consider of the presence of God and Angels and should behave our selves with all reverence in the publick Assemblies The Preacher should be serious grave reverend and avoyd all affected phrases uncouth unscriptural speeches He should hold fast the form of sound words And hearers should deport themselves with all reverence Laughing at one another idle gazing wanton glances roving eys O! how unfit and unsuitable are they as at other times so especially in places of Worship 2. In hearing there is required intention of the heart The heart must goe along with the eare and what we hear we must labour to let it sink into our hearts and there make its residence The heart must be affected in hearing the heart must act vigorously and be fully bent upon God His Word is precious and none ought to fall to the ground Wherefore we must ruminate ponder meditate apply and labour for retentive memories This caution is of great concernment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 1. VVe must remember that in hearing we deale for life and immortality we negotiate for Eternity and drive a trade for our immortall soules so we must hear to day as for ought we know we may never live to have another opportunity Wherefore the heart must be in good earnest with all the affections thereof set a worke The Love Joy Hope Desire all must bee seriously fixt and intent upon what wee hear Thirdly how we must demeane our selves after hearing To this purpose I shall mention onely two Duties which if put in practise it 's without all question that wee give God the Male. First it 's required that we meditate on what we have heard 1. We must meditate in the Word For Meditation is the spiritual digestion of a Sermon This Moses Isaac and David much practised It fareth with a good Sermon for the Soul as with a good meales meat for the Body By digesting what we receive we thrive the better Wherefore after we have heard a Sermon we must call our selves to a strict accompt rubbe up our memories and labour to make what we have heard our owne that this food may turne into our nourishment that we may eat and make a good meale and digest the food of our souls even to eat the roll as the Prophet did Jer. 15. 16. Secondly it 's required that wee yeeld ready obedience unto 2. Wee must yeeld obedience unto the Word the VVord of God For not the Hearers but the Doers of the Word shall be justified The life of a Preacher is the Application and the life of a Sermon in Preaching and hearing consists in the particular Application what wee heare wee must apply and practise in our lives Thus we give God the Male in our hearing A Second Duty wherein we are to examine our selves in is Q. 3. Whether we give God the Male in our prayers whether we give God the Males in our prayers and supplications Prayer is a great part of our religion a great part of worship wherein God is gloryfied wherefore I must take the best paines I can to examine this point whether in our prayers we give God the best whether we offer a Male and not a corrupt thing For tryall whereof I l'e lay down some distinguishing characters to differrence the pretious from the vile 1. Prayer must be humble so did Abraham pray Gen. 18. 27. so David prayed in a most humble manner 2 Sam. 7. 19. so Jacob 1 Prayer must be humble Gen. 32. 9. There 's required an humble reverentiall frame of spirit in our approaches and applications unto the throne of grace Consideration of Gods transcendent majesty and greatnesse and the apprehension of our own vilenesse should cause us in an humble manner to make our addresses and preferre our supplications unto the great God of Heaven and Earth Consider likewise thou art a Creature dust and ashes a worme and no man a sinner a Rebell an enemy to God by nature a child of wrath This Consideration should humble thee in the presence of the Lord. 2. Prayer must be in faith Mat. 21. 22. No prayer but that of faith can be accepted No service but of a Beleever
walk in sincerity before the Lord these shall be happy unto all Eternity these having been faithfull unto the death shall receive a Crowne of Life * ⎠* The End of the Second Decad. A THIRD DECAD OF SERMONS PREACHED TO THE VNIVERSITY AT St MARIES IN OXFORD By HENRY WILKINSON D. D. and Principall of Magdalen Hall in OXFORD 2 Tim. 1. 13. Hold fast the forme of Sound Words which thou hast heard of me in Faith and Love which is in Christ Jesus OXFORD Printed by W. H. for THOMAS ROBINSON Anno Domini M.DC.LX TO THE READER I HERE present unto thee Christian Reader A third Decad of Sermons of the same complexion with the rest answering those two immediatly preceding as face in water answers face By them the Author may be knowne to be one and the same man not varying a whit from his Principles by reason of vicissitude of times The first of these Sermons was preacht at the Publick Act and was formerly printed which notwithstanding the derision of some through the Incouragement and approbation of others whose Judgment I preferre many degrees before my owne is now againe presented to publick View in this second Edition None of the other sermons of this Decad and none of the two other Decads were ever yet printed before neither had now if some both Godly and Learned who are better able to judge had not thought farre better of them then I ever durst of any thing of my own notwithstanding what paines soever it cost me It 's farre from my Intention to justify my selfe but I shall alwaies with Jacob acknowledge my selfe not worthy of the least of all the mercyes and of all the Gen. 32. 10. truth c which the Lord through riches of mercy hath shewed unto me It cannot be denyed but ought to be acknowledged with renewed thankfulnesse that now adaies we have more helps on all hands if we had our eyes in our Heads and greater advantages then our Predecessors ever enjoyed since Printing came up And since the Gospell in it's Purity and Liberty was restored unto England as Reverend Latimer used to pray that God would restore the Gospell unto England once againe once againe We have variety of Prices both by printing and preaching put into our hands to get divine wisdome withall Oh! that we had this great mercy of mercyes vouchsafed to us that the Lord would bestow upon us such good hearts as to Husband and improove all those spirituall Talents for the best advantage of our immortall soules That saying of a Learned Author hath often come into my deliberate thoughts Ideo scribuntur omnes Libri ut unus emendetur conscientiae Now if by any thing that I have wrote the of Christians may thrive the better and be built up in their faith I have my desire accomplisht Not unto me not to the best of my paines and endeavours but unto the name of Jesus Christ be all the praise and glory It 's not my purpose to detaine thee Reader in a longer Epistle Only thus much I thought good to premise to assure thee that this last Decad is of the same stamp and breaths forth the same spirit and pursues the same plaine stile with those two which according to order went before The designe I only drive at as farre as I apprehend is the eternall good of mine and thine immortall soule so that our profitting may appeare unto all that some addition may be made unto our spirituall stature Be pleased therefore to read deliberately and to joyne prayer and meditation with reading Lay aside all prejudicate opinions and through the meannesse of the Instrument look with the eye of faith unto Jesus Christ the great Counsellour and Prophet who directs and instructs his people and guides them unto all truth And what ever good thou receivest give Christ the praise of all and set the Crowne upon his head alone And in thy serious addressesse unto the throne of grace remember him which in love to thy soule hath made these sermons publick Do not despise the day of small things undervalue not the Reare of the Christian Army Do not entertaine a slight opinion of any of the meanest yet faithfull Labourers in Gods Vine-yard who desires and endeavours to approove himselfe faithfull such a one I desire to be and remaine Thy servant and Brother in Christ Jesus HENRY WILKINSON The Contents of the Third Decad. SERM. I. 2 COr 5. 20. Now then we are Ambassadors for Chriâ—t as though God did beseech you by us we pray you in Christs stead be yee reconciled to God The Context expounded p. 2 3 4. The Text divided and expounded p. 5 6 7. The Doctrine handled by prooving and improoving all by particular Application p. 9. The Doctrine prooved first by Scripture p. 10 11. Then by three Reasons 1. From foure Properties of Ambassadors p. 12 13 14 15. 2. From the Benefit of a reconciled estate p. 16. 3. From the misery of an unreconciled estate p. 17. Vse for Exhortation 1. To Ministers p. 17 18 19 20 21 22 23. 2. To people p. 25. 3. Characters of a reconciled estate p. 27 28 29 30. Five Motives p. 31 32 33 34 35 36. SERM. II. HEb 1. 14. Are they not all Ministring spirits sent forth to Minister for these who shall be heires of salvation Text divided p. 38. Doct. It pleaseth God to make use of the Ministery of Angels for the good of his Children p. 38. Q. 1. What Angels are p. 39 40 41. Q. 2. How many sorts of Angel sthere p. 42 43. Q. 3. What are the offices of Angels p. 43 44 45 46. Q. 4. Whether every Saint hath a peculiar Angell keeper p. 46 47. Q. 5. What is the knowledge of Angels p. 47 48. Vse 1. For Information in 2 particulars p. 49 50. Vse 2. For Instruction in 3 particulars p. 50. Vse 3. For Consolation in 3 particulars p. 51. SERM. III. 2. CHron 16. 9. The eyes of the Lord run to and for throughout the whole earth to shew himselfe strong in the behalfe of those whose heart is perfect towards him p. 52. Text divided p. 53. Doct. 1. That there is a Providence of God which extends it selfe to the ordering and governing of all the creatures throughout the whole world p. 55. The Doctrine prooved by Scripture p. 55 56. And by 6 Reasons p. 57 58 59. Of the nature of Providence p. 59 60. Vse 1. For Confutation of Epicures c. p. 61. Vse 2. For Reproofe ib. Vse 3. For Instruction in 6 Duties p. 61 62. Doct. 2. As there is a generall providence towards all so there is a speciall distinguishing Providence towards all Gods children p. 62. Doctrine prooved by Scripture example p. 62 63. By 6 Reasons p. 64 65. Vse 1. For Reproofe p. 65. Vse 2. For Instruction p. 66. Vse 3. For Consolation six Duties prest pag. 66. 67. SERM. IV. I Sai 66. 6 7. Yee that make mention of the Lord keep not
excentrick motions Vzzah's meaning and intention was good he put forth his hand to hold the Arke because the Oxen shak't it yet his good meaning and intention could not justifie an irregular practice wherefore a fearfull breach was made and Vzzah struck dead in the place * 2 Sam. 6. 7. for his errour Likewise †2 Chr. 26. 20 21. King Vzziah invaded the Priest's Office and was smote with Leprosy The sudden rising of the Leprosy on his face shewes it was a judgement from the Lord as * A Deo praesentiam suam in altari testante eo lepram aspeâ—tabili signo ejaculante Jun. in loc 3. Ambassadors ought to keep close to their Instructions Junius well observes It was a signall hand of God punishing him for his presumption These are judgments upon record which should serve as so many warning pieces to cause such as usurpe the Minister's function to fear and tremble lest some dreadfull judgement be their portion 3ly Ambassadours ought to keep close to their instructions and punctually observe the very words of their Commission They come not on their own but their Master's errand and may neither adde to nor diminish from the same So the Ministers of the Gospell have a rule to go by prescribed by Christ and they ought †Gal. 6. 16. to walk according to that rule they have a just standard to go by and that is * Isa 8. 20. the Law and Testimony They have a †1 Pet. 1. 19. sure word of prophecie a * 2 Tim. 1. 13. form of sound words They have counsels of God to deliver and they must be as thorough paced as Paul was who appeal'd to his hearers and took them to record †Acts 20. 27. that he declared all the counsells of God What then shall we say of such who withhold the truth in unrighteousnesse who are afraid to be good and are so pusillanimous as not to dare to speak out what in their judgements and consciences they are resolved against even the herefies blasphemies and abhominations of the time I shall give my opinion in the language of * Impius sim avarus adulter imo omnium viâ—iorum reus modo impii silentii non arguar dum Dominus patitur Luth. Luther that valiant Champion of Jesus Christ Let me be wicked covetous an adulterer even guilty of all vices rather then of wicked silence when the Lord suffers But rather let 's look unto the determination of our Lord Christ †Mark 8. 38. In coelis Advocatus est eorum Christus qui ipsum non erubescunt in saeculo isto Carthus Mark 8. 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the Son of Man be ashamed when he commeth in the glory of his Father with the holy Angels And what further shall we say of those who devise waies of their own head as Jeroboam ordained a solemne †1 King 12. 32. festivall and pretend new notions new discoveries new light though it be no better then an Ignis fatuus to lead them into bogs and Quagmires these are exceeding subtle and skill'd in the art of Legerdemain still they keep a reserve or posterne door to convey themselves cunningly away as if they had Gyges his ring that they may escape invisibly yet it 's too too apparent that they in the mean time revive sundry antiquated exploded haeresies condemned by ancient Fathers and Councells for many Centuries past Surely such as these do not act by vertue of a Commission from God For his Commission runs in terminis Ad Legem Testimonia Isai 8. 20. But they act by their own Commission just as that Prophet did who believed the old Prophet of Samaria and paid dear for his disobedience He came and Prophesied against the Altar of Bethel so far he was in the right but after he hearkned to a new light or false revelation of another Prophet there he was in the wrong and was * 1 King 13. 24. slain by a Lyon for his too much credulity to the old Prophet and disobedience to God By this sad example let 's all take heed of delusions and pretended Revelations of such Scepticks as fancy a Platonick Christ and of Familists Quakers and the rest of that leaven whose opinions and Persons both we ought to avoid with as much care as we would avoid a plague sore lest being once infected with them we do not only ruine our selves but multitudes togeather with us 4ly Lastly An Ambassadour ought to have audience respect 4. An Ambassadour ought to have respect and audience where ever he comes and honour where ever he comes If an Ambassadour be wronged according to the Law of Nations revenge ought to be taken in a signal manner an ordinary satisfaction will not serve â—he turne An Ambassadour represents the Prince's Person from whom he comes and receives his Commission and whatever affront or injury is done unto an Ambassadour is put upon the Prince's account who sends him so the Ministers of the Gospell come in the name of the great King of Heaven and Earth and are his Commission-officers wherefore their message requires audience and their Persons ought to be had in honour But if any will be so abhominably wicked as these times afford many sad instances as to injure God's faithfull Ministers Christ will vindicate their quarrell and account the wrongs offered to them all one as done to himselfe Our proof is very clear * Luk. 10. 16. Luk. 10. 16. He that despiseth you despiseth me and he that despiseth me despiseth him that sent me I proceed to another reason which shall be drawn from the great benefit and happinesse intended even unto all eternity toward Reason 2. Drawn from the great benefit of a reconciled estate all those upon whom this Doctrine of reconciliation works effectually It 's that great nail which the Masters of the Assemblies labour to drive to the head the great end and aime of all their preaching to perswade people to make God their friend to acknowledge their transgressions with all their aggravations and sue out a pardon through the bloud of Jesus Christ Now where this Doctrine takes and proves successefull there God lets all suits fall cancells all bonds quittes all scores and receives the offender into favour This is Argumentum ab utili and a most prevalent Oratour The happinesse of those that are reconciled is thus set down †Rom. 5. 10. Quis non videt quà m nequeant deseri amici reconciliati qui cum inimici essent tantoâ—ere dilecti sunt ut deseri nequiverint Musc in loc For if when we were Enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Likewise we have the whole series of the great Mystery of reconciliation with all those rich
benefits attending the same express'd at large by the Apostle * Eph. 2. 13. We who sometimes were a farre off are made nigh by the bloud of Christ But then this Question will be asked who is the efficient cause of reconciliation Consult the Apostle †vers 14. For he is our peace Christ is the Author and finisher of this peace By what means then is all this accomplished The * vers 16. In eum finem utrique sibi invicem uniendiâ—erant in unum corpus sublato omni dissidio pax inter utrosque procuranda atque firmanda ut possent ambo velut in unum corpus compacti atque constricti Deo per Christi crucem reconciliari Bodius in loc 16. verse declares And that he might reconcile both unto God having slain the Enmity thereby Christ by his death destroyed death took away it's sting left it like an adder without teeth like Samson without his locks Now the cause being taken away the fewd ceaseth and the hatred between God and Man endeth All breaches are compromised by Christ our surety and Mediatour Hence follow upon this reconciled estate two glorious priviledges One is †vers 18. accesse by one spirit unto the Father vers 18. The phrase carryeth an Emphasis with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are as it were led by the hand of Christ unto the Father Hereupon * Vt intelligamus nos non sponte ultro in gratiam hanc adiisse accessisse sed huc adductos esse Piscator Piscator observes that we did not of our own accord bring our selves into favour but we are brought by Christ thereunto The other priviledge is an enfranchifement or making of us free Denizons * Vers 19. Vers 19. Now therefore ye are no more strangers and forreiners but fellow-citizens with the Saints and of the houshold of God Hence from these premises we conclude that there is singular happinesse and unspeakable advantage which is the portion of all those who are reconciled unto Jesus Christ But if these two former reasons obtaine not that effect which Reason 3. Drawn from the miserable condition of an unreconciled estate is desired and hoped for I 'le adde a third and no more which is causa à contrario to represent the sad miserable and desperate condition of an unreconciled estate The Apostle calls them Enemies and more then that they are †Rom. 8. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enmity it selfe in the very abstract and more then all this they are branded * Rom. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haters and hated of God That word hath both an Active and Passive signification Who then of any understanding durst venture to sleep in an unreconciled condition To have a potent man thy Enemy this is matter of great fear and perplexity but what is it to have the omnipotent God of Heaven and Earth thy Enemy who protests †Isa 1. 25. that he will ease himselfe of his adversaries and avenge himselfe of his enemies And Christ himself calls for speedy execution of slaughter to be inflicted on his enemies * Luk. 19. 27. Luk. 19. 27. But those mine enemies which would not that I should reigne over them bring them hither and slay them before me Such persons then whilst they remain in their state of enmity against God †Eph. 2. 12. have no hope and are without God in the world And if they dye in this unreconciled estate they shall miscarry unto all Eternity As the Tree falls so it lyes and as Death hath left them so Judgment will find them As soon as ever they are launched into the boundlesse Ocean of Eternity they are put into aâ— utter impossibility of returning back into the land of the living and into an utter incapacity of suing out a pardon and reconciliation afterward Let these Reasons or Arguments mentioned suffice for the confirmation of the Doctrine delivered What remaines now but that I should descend unto particular Application which is the life of every Sermon Amongst many Uses which I intended I shall at present only fix upon an Use of Exhortation wherein I shall addresse my selfe 1. To Ministers and 2. To People Use of Exhortation 1 Part to the Ministers The first part of this Use I direct principally to my dearly beloved Brethren of the Ministry Suffer I beseech you my Brethren the word of Exhortation to put forth your selves to the utmost and with all your might endeavour to presse home the Doctrine of Reconciliation Shew people their hurt and cure their malady and remedy discover unto them their lost and utterly undone condition by nature how miserable is that state which is of nature and Enmity against God Shew them that there is a way and means of reconciliation purchased by the bloud of Jesus Christ Study all the alluring Rhetorick and the art of perswading people to do good unto their own souls and to make all expedition to come unto Jesus Christ This is the substance of your Embassy as if you were Christ's Vicegerents to pray them in Christ's stead to be reconciled unto God My Brethren let me be your remembrancer as you preach unto your people the form of sound words which is your duty so to converse with them that are under your charge Visit their houses and be willing to be acquainted with them Take heed of a stately reserved unsociable carriage in spirituall affairs Such as pray much with their people and conferre with them being inquisitive how their souls thrive these are they who through the Grace of God shall reap sweet and abundant fruit of their Ministery It 's a speciall exhortation of Solomon * Prov. 27. 23. Prov. 27. 23. Be thou diligent to know the state of thy flock and look well to thy heard Which Scripture though usually is applied to Masters of families judicious Carthwright applieth Quanto magis cavendum est iis qui ovibus Christi pretioso ipsius sanguine redemptis praeficiuntur Carthw in loc unto the Ministers of the Gospell If saith he a Shepheard ought to take such care of bruit Creatures how much more should spirituall Pastors take care of the flock committed to their charge Hence all those rotten distinctions of lazy Nonresidents are to be abhominated such as were per se vel per alium semper vel 〈◊〉 semper Residentia loci vel Officii such sorry fig-leaves could never cover the nakednesse of those that used them And my charity perswades me that such kind of distinctions will never be taken up again nor so much as once named amongst you Let me then presse my exhortation a little more home that you would put both your shoulders to this great work and that you would make this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the main and principall design which you drive to set close upon the consciences of your Auditors this unum Necessarium this grand necessary Doctrine of
Scripture For the Inlargement whereof I shall propound severall questions and give in Answers to them that shall constitute the doctrinall part of the Text which done I shall draw inferences for our instruction and practice and those shall constitute the use and application For the resuming the first thing propounded The first question is what Angells are I have read many curious Q. 1. What Angells are observations of Fathers and School-men concerning Angells which I conceive not fit to communicate being altogether unwilling to stuâ—e a Sermon with Curiosities and conjectures which tend not to edification For if Moses knowing the originall of the world had it not revealed what to write of Angels if Col. 2. 18. Demissio illa animi vitiosa parit cultum superstitiosum Monentur hoc in loco Colossenfes ne decepti ab Impostoribus tribuant Angelis cultum divinum Daven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Nuntiando Stephen who had the heavens opened saw not those orders of Angells what they were if Paul who was taken up into the third heaven saw yet so little of Angells that whosoever will teach so curiously of them he saith they be puft up of a fleshly mind to speak of things which they never saw Let no man beguile you of your reward in a voluntary humility and worshipping of Angells intruding into those things which he hath not seen vainly puft up by his fleshly mind If John in all his revelations had no such knowledge revealed of Angells then it 's a duty to be modest and sober in inquisitions to be wise unto Sobriety and to avoyd curious speculations of Schoolmen and confine our selves unto the Word of God Now what they are we shall shew from their names and Nature First from their names they are Messengers who carry a Their Name message they are Gods messengers * This name Angell is attributed unto Christ †Gen. 48. 16 The Angell that delivered me from all evill blesse the lads c. ‖ Ex. 23. 20. Behold I send an Angell before thee to keep thee in the way and to bring thee into the place which I have prepared †Nomen non naturae sed officii Aug. * Isa 63. 9. In all their affliction he was afflicted and the Angell of his presence saved them in his love and in his pitty he redeemed them and he bare them and carried them all the daies of old Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuntius Dei Steph. the Angell of his presence and the Angell of the Covenant Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seeke shall suddenly come unto his Temple even the Mal. 3. 1. messenger of the Covenant whom yee delight in This name of Angell is ascribed there unto John Baptist who came in the spirit of Elias and unto Christ also and likewise to our Ministers pastours and teachrs Rev. 2. 12. Rev. 3. 1. Angells are took for Spirits Messengers of God imployed for the fulfilling of his will and commands in Heaven or in earth And so in my Text. For their Nature Damascene giveth this definition of Angells 2. The Nature of Angells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Damasc A most pure and perfect intellectuall immateriall and immortall creature created and appointed to be Gods attendants and messengers between God and man Not that God hath any necessity of help or cooperation of his creatures but that he is pleased in his will and pleasure to imploy those Instruments So I will and so I command God only can say and we may not question what he doth But to set down their Nature more fully I 'le take notice of these properties 1. Angells are Spirits He maketh his Angells spirits and his Ministers a flaming fire In that they are called spirits that declares 1. Angells are spirits Psal 104. 4. Spiritus vox naturam declarat flammae vero â—oruÌ„ potentiam Gomarus Facit Deus instar ventorum velocissimos Ministros eosdemque facit flammam ignis hoc est celerrime instar fulgâ—ris exequendi jussa paratissimos Pareus in loc their Nature and flaming fire that shewes their power Windes and fire are swift in their motion and so are Angells God makes his Ministers swift like wind and like a flame of fire that is most ready like lightning speedily to execute his commands They are not compounded of matter and forme for Luk. 8. 30. Many Devills entred into one man and the Devills themselves were once Angells of light And though we read that they have appeared in bodily shapes yet we must know that those bodies were assumtitious They might assume a body for a time for the discharge of that particular service they went about And whereas we read of their wings faces hands and tongues all those are to be understood Metaphorically The disciples were terrified and afrighted and supposed that they had seen a spirit And he said unto them why are ye troubled and why do thoughts Luk. 24. 37 38 39. arise in your hearts Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as you see me have Angells are incorporeall and though we read of their eating and drinking as the Angells with Abraham Lot and others we must know that when they assumed bodies God might give them those faculties that belonged to bodies or they might consume the foode and work miraculously above mans apprehension 2. Angells are invisible By him were all things created that are 2. Angells are invisible Col. 1. 16. in heaven and that are in earth visible and invisible whether they be Thrones Dominions or Principalities or Powers all things were created by him and for him And they acted invisibly when they took upon them shapes and assumed bodies for a time indeed they appeared unto men but as spirits they are as Invisible as a mans soule Who hath seen a spirit at any time or the soul of man or an Angell 3. They are Immortall Good Angells are so neither can theâ— 3. They are immortall Luk. 20. 36. dye any more for they are equall unto the Angells and are the children of God being the children of the resurrection Bad Angells are so Then shall we say to them on his left hand depart from me Matt. 25 41. ye cursed into everlasting fire prepared for the Devill an his Angells 4. They neither marry nor are given in marriage Hence Chrysostome 4. They neither marry nor are given in marriage Luk. 10. 33. confutes their opinion who from Gen. 6. 2. by the Sons of God understand the Angells this must needs be a very corrupt exposition because they neither marry nor are given in marriage 5. They are most numerous a great multitude * Gen. 32. 1 2. Jacob went 5. They are most numerous on his way and the Angells of God met him
voice of his Word Blesse the Lord all ye his hosts the Ministers of his that do his pleasure And we pray thy will be done in earth as it is in heaven 3. To celebrate the praises of God * Isa 6. 3. One cried unto another and 3. To praise God said holy holy holy Lord of hosts the whole earth is full of his glory †Luk. 2. 13 14. And suddenly there was with the Angell a multitude of the heavenly host praising God saying glory to God in the highest and on earth peace good will towards men ‖ Rev. 4. 8 9. The foure beasts had each of them six winges about him they were full oâ— eyes within they rest not day or night saying holy holy holy Lord God Almighty which was is is to come 4. To make it their work to preserve Gods glory And I fell 4. To make it their worke to preserve Gods glory Rev. 19. 10. at his feet to worship him and he said unto me see thou do it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the testimony of Jesus is the Spirit of Prophecy The Angell would not beare with Gods dishonour and would not permit John to worship him 5. To be servants unto Christ When he bringeth in the first begotten 5. to be Christs servants Heo 1. 6. Psal 97. 7. Luk. 1. 19. into the world he saith let all the Angells of God worship him Confounded be all they that serve graven Images that boast themselves of Idolls worship him all ye Gods They brought the message of Christs incarnation I am Gabriell that stand in the presence of God and am sent to speak unto thee and to tell thee these glad tidings They ministred unto him * Mat. 4. 11. Then the Devill leaved him and behold Angells came and ministred unto him †Luk. 22. 43. And there appeared an Angell from Heaven unto him and strengthening him Christ is the head of them and they are his servants ye are compleat in him who is Col. 2. 10. the head of all Principality and Power 6. Angells are serviceable unto men not one but all not any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ministratores quos vulgò solemus officiarias vocare Beza Numb 20. 16 2 King 6. 16. aâ—e exempted They are all ministring spirits in the text And these singular services which they have done and will do for Gods children are upon record They deliver them from dangers When we cried unto the Lord he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a Cittie in the uttermost of thy border Feare not saith the Prophet for they they that be with us are more then they that are with them Who were they but Gods Angells for the Prophets safe-guard 1. The Angell of the Lord incampeth about them that feare him 1. The Angell of the Lord incampeth about the righteous and delivereth them * Dan. 3. 28. Then Nebuchadnezzar spake and said blessed be the God of Shadrach Meshach and Abednego who hath sent his Angell and delivered his servants that trusted in him aad hath changed the Kings word and yeelded their bodies that they might not serve or worship any God except their own God And Daniel makes this acknowledgment My God hath sent his Angell and hath shut ‖ Psal 91. 11. the Lyons mouth that they have not hurt me for asmuch as before him innocency was found in me and also before thee O King I have done no hurt †Dan. 6. 22. He shall give his Angels charge over thee to keep thee in all his waies Angels are Protectors Guardians commissionated by God Dan. 10. 13. to protect Gods children The Prince of the Kingdome of Persia withstood me one and twenty daies but lo Michael one of the chiefe Princes came to help me and I remained there with the King of Persia Michael is generally interpreted to be Christ the only Archangell 2. The Angells are of marvellous wisdome to direct counsell 2. Angels are of marveilous wisdome Gen. 24. 7. and advise the children of God The Lord God of heaven which took me from my fathers house and from the Land of my kindred and which spake unto me and sware unto me saying unto thy seed will I give this Land he shall send his Angell before thee and thou shalt take a wife to my son from thence The Lord before whom I walk will send his Angell with thee and prosper thy way and thou shalt take a wife for my son of my kindred and of my Fathers house 3. They comfort Gods children Gen. 32. 2. This is Gods host said 3. Angells comfort Gods children 1 King 19. 5 6 7. Jacob as Elias lay and slept under a juniper tree behold then an Angell touched him and said unto him arise and eate And he looked and behold there was a cake baken on the coales and a cruse of water at his head and he did eat and drinke and laid him down again And the Angell of the Lord came a second time and touched him and said arise and eat because the journey is to great for thee 4. They punish their enemies * Gen. 19. 11 They smote the men that were at 4. Angells punish the saints enemies the dore with blindnesse both small and great so that they wearied themselves to find the dore †2 King 19. 35. And it came to passe that night that the Angell of the Lord went out and smote in the campe of the Assyrians an hundred fourscore and five thousand and when they arose early in the morning behold they were all dead corpses Herod was made a signall spectacle of pride as is on record ‖ Acts 12. 23 And immediatly an Angell of the Lord smote him because he gave not God the glory he was Rev. 12. 7. eaten of wormes and gave up the ghost They stand for Christ and his Church against Satan and his Angells And there was war in heaven Michael and his Angells fought against the Dragon and the Dragon fought and his Angells 5. They resist the wicked and their attemps Balaam found 5. Angells resist wicked men Num. 22. 22. 6. Angels carry the Saints souls into heaven Luk. 16. 22. 7. They gather the elect unto Christ Mat. 24. 31. Mar. 13. 27. Q. 4. Whether every Saint hath a peculiar Angell his keeper Mat. 18. 10. it so And Gods anger was kindled because he went and an Angell of the Lord stood in the way for an Adversary against him 6. They carry the soules of Gods children into heaven And it came to passe that the begger died and was carried by the Angells into Abrahams bosome the rich man also died and was buried c. 7. They gather the elect unto Christ at the last day He shall send
under his feet and gave him to be vers 22. the head over all things to the Church which is his body the fulnesse vers 23. Eph. 3. 10. Col. 1. 20. of him that filleth all in all To the intent that now the Principalities and Powers in heavenly places might be knowne by the Church the manifold wisdome of God And having made peace through the blood of his crosse by him to reconcile all things unto himselfe by him I Col. 2. 10. say whether they be things in heaven or things on earth And ye are compleat in him who is the head of all Principality and Power I purposely wave many curious questions wherein Popish writers abound Wherefore in the last place I shall make a practicall improvement of the whole and apply only three inferences for Information Instruction and Consolation For Information 1. For Information 1. What excellent knowing glorious creatures the holy Angells are and if they be so excellent how much more is Jesus Christ their Lord Great is the knowledge of these glorious creatures but what they have is derivative from their Creatour 2. Be informed that it is unlawfull to worship them See thou do Col. 2. 18. it not saith the Angell to John for I am thy fellow-servant And in the place fore cited Let no man beguile you of your reward and in voluntary humility and worshiping of Angells intruding into those things he hath not seen vainly puft up by his fleshly mind 3. Be informed of the singular benefit of the Angells ministry The Angell of the Lord encampeth about them that feare him and delivereth Psal 34. 11. Josh 5. 14 15 them The Angell stood for Joshua It came to passe when Joshua was by Jerico that he lifted up his eyes and looked and behold there stood a man over against him with his sword drawn in his hands and Joshua went unto him and said Art thou for us or for our Adversaries And he said nay but as a captaine of the hoâ—t of the Lord am I now come And Joshua fell on his face to the earth and did worship and said unto him what saith my Lord unto his servant And he said loose thy shooe from off thy feet for the place whereon thou standest is holy This was the Lord Jesus the Angell of the Covenant for a Created Angell would have refused adoration An Angell preserved the three Children from the flame and burning of the fiery furnace and shut the Lyons mouth An Angell praised for the Church in Zechary that Angell was Christ Then the Angell Zech. 1. 12. of the Lord answered and said O Lord of hosts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had Indignation these threescore and ten yeares An Angell delivered Hezekiah and smote Senacherib An Angell delivered Peter An Angell brought the good newes of Christs incarnation The Angells of God preserve us in our beds in our houses in our journyes in our undertakings The Angells will carry our soules to Heaven By way of Instruction Vse 2. of Instruction Psal 91. 11. 1. Labour to walk in Gods waies For he shall give his Angells charge over thee to keep thee in all thy waies Whilest we are in our lawfull waies not in our wanderings we have a promise of Protection 2. Pray to God for the Protection of Angells We may not pray to Angells we may not worship them but we may pray to God to vouchsafe their ministry to us to make our waies prosperous to send us an Angell as Abraham believed and cause his Angells to pitcht their Tents about us as Gods messengers to defend Gen. 24. 7. and rescue us out of dangers 3. We should so live as remembring we are in the presence of God and Angells that Gods eyes are over us that the Angells observe oâ—r carriage and what decorum we keep in the duties we performe For this cause ought the woman to have power on her head because of the Angells Though men as Diodati observes 1 Cor. 11. 10. would give consent and connive at this disorder yet the Angells who are continuall Guardians in their Assemblies would be offended at it For I think saith the Apostle that God hath set forth us the Apostles 1 Cor. 4. 9. 16. last as it were men appointed to death For we are made a spectacle unto the world to Angells and to men Wherefore I beseech you be yee followers of me For Consolation Vse 3. for Consolation This serves for comfort to Gods children that the Angells are their Ministers 1. In their lives they have them under God their protectors the Lord bids them protect preserve succour comfort relieve such a one he is in distresse he is my servant The very Angells 1 King 19. 7 8. were purveyers unto Eliah The Angells ministred unto Christ they strengthened him when he was in the garden when he suffered in his humane Nature So the children of God find it to their comfort that the Angells refresh comfort support and protect them in their greatest extremities 2. When they die the Angells carry their soules into Heaven 3. At the day of judgment they gather the elect unto Christ Mar. 13. 27. He will send his Angells to gather his elect from the four winds from the uttermost part of the earth to the uttermost part of Heaven By all that hath been said we are to understand the happinesse of all the Saints who are here in the text called heires of salvation God gives them his Son and that 's the height of mercy God gives them his Angells for their Guardians so those two Scriptures are abundantly fulfilled Psal 34. 9. O feare the Lord ye his Saints Psal 34. 9. Rom. 8. 32. for there is no want to them that feare him And Rom. 8. 32. He that spared not his own Son but delivered him up for us all how shall he not but with him freely give us all things And these Scriptures bring a full measure of comfort unto the children of God Having Christ the Saints have all he protects and defends them he is Lord over all and commands all creatures services for the good of his people This Doctrine of the Ministry of Angells is too much Idolized by some which fall to the worshiping of them This is flat Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is abhominable And this Doctrine is too much slighted by others who are not thankfull to God for the Protection of Angells Both these extreames are to be avoided and our duty is to look upon Angells as fellow servants and begge of God their Ministry And for all deliverances we should returne unto God the praise and glory of all in the language of the Psalmist Psal 115. vers 1. which shall be my conclusion Not unto us O Lord not unto us but unto thy name give glory Psal 115. 1. for thy mercy and truths sake
GODS PROVIDENCE COMMON AND SPECIALL SET FORTH From 2 Chron. 16. vers 9. The eyes of the Lord run to and fro throughout the whole earth to shew himselfe strong in the behalfe of those whose heart is perfect towards him THE best of men in the Church Militant have Sermon 3. Preached at St. Marye's Oxon. Oct. 12. 1658. Deut. 32. 5. 2 Chr. 15. 12. vers 16. their failings There 's no gold but hath some ore and drosse in it no wheate without some chaffe none of Gods children but have some spots We need go no further then the Instance of my Text. Asa King of Juda a zealous Reformer one that entred into a solemne Covenant with the Lord one so full of courage as to depose his Mother Maachah for her Idolatry and cut down her Idoll aâ—d of this King the Holy Ghost gives vers 17. this finall judgment Neverthelesse the heart of Asa was perfect all his daies Yet notwithstanding here are upon Record severall 2 Chr. 16. 10. faults of King Asa viz. putting the Seer into Prison unjustly for pronouncing a full and seasonable reproofe from the mouth of the Lord for oppressing some of the People and in his disease not seeking the Lord but the Physitians Hence the Apostles assertion Jam. 3. 2. is evidently proved That in many things we offend all The Apostles exhortation should be to every one of us instead of a particular Application Be not high minded but feare Let him that Rom. 11. 20. 1 Cor. 10. 12. thinks he standeth take heed least he fall The sinnes of Saints should be our warning peece and hence we should learne caution vigilancy and heart-Inquisition We are men of the like passions and therefore ought to commiserate our Brethren and likewise entertain a holy jealousy over our own hearts considering that we also may be tempted To come to the Text These words were spoken by Hanani the Seer to Asa King of Judah And although they met with no better entertainment then a Prison yet are no whit lesse to be valued Plain faithfull dealing is highly to be prised notwithstanding it meets with course usage almost every where It was Asaes great fault to rely on the King of Syria and not on God vers 7. Likewise he sinnes against the experience of a signall deliverance from the Ethiopians and Lubims vers 8. But what are the best of men if left to themselves Hezekiah a rare King fail'd in the businesse of the Ambassadors of the Princes of Babylon We read God left him to try 2 Chr. 32. 31. him that he might know all that was in his heart This plain-dealing Prophet having charged home and thoroughly aggravated the Kings faulâ—s layes downe in my Text a strong Reason or Ingagement for him to relye on the Lord For the eyes c. Wherein are observeable a description of Providence of Gods Divis Omni-presence and the speciall manifestation exhibition thereof 1. Here is a descriâ—tion of Providence by the eyes of the Lord. 1. A description of Provâ—dence The eye of the Lord is cleare and ten thousand times brighter then the Sun The eye of God searcheth and penetrates the most secret things It seeth any thing observes discovers pierceth converts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. revengeth All things are naked Diaphanous unto God With him the very inside is outside secret or open dark or light night or day are all one with the great All-seeing God God at once perfiâ—ly seeth knowes all things by one cleare act of Intuition unico actu simplicis Intelligentiae as Schoolmen say he universally suddenly knowes every thing Creatures know successively per prius posterius But the Creator knowes all at once Yet we must interpose a Caution that whâ—n we read of Gods eyes hands feet c. We must not understand them littâ—rally and properly but figuratively and improperly or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein God condescends to our capaciâ—y and apprehension and speaks after the manner of men And the Rule in Divinity is to be especially observed Qâ—ae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligenda sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like passage we have in Zechary They are the eyes of the Lord i. e. his Providence Zech. 4. 10. which observes all that is done every where 2. Here is a description of Gods Omni-presence from these 2. A description of Gods Omni presence Deus est sphaera cujus centrum est ubique circumferentiâ— nusquam words Run to and fro throughout the whole earth Angells are said to be definitive in loco Bodies circumscriptivè but God is in loco repletive His Center is every where and his Circumference no where * Chrysost in Col. 2. Homil. 5. Deus totus in coelo est totus in terra non alternis temporibus sed utrumque simul Aug. de Civ Dei l. 22. c. 29. Chrysostome observes that God is every where i. e. because he fills all places and yet no where i. e. confind to no place Augustine goeth further and saith That God is wholly in Heaven and wholly in earth not by vicissitudes but all at once This is most fully confest by David Psal 139. 7 8 c. Whither shall I go from thy spirit or whither shall I flee from thy presence If I ascend up into heaven thou art there c. The scope of the Psalmist is to shew as judicious †Non est aliquis locus uspium in quo possim à faciè tuâ abscondi Musculus Musculus observes There is not any place any where in which I may be hidden from thy sight 3. Here 's a Manifestation of speciall Providence to the children 3. Gods speciall Providence is toward the upright of God thus described Whos 's heart is perfect toward him i. e. sincere A perfection of parts may and must be attained in this life A perfection of degrees is reserved for another world Now as the generall and common Providence of God extends it selfe towards all the creatures so there is a speciall distinguishing Providence which exerts it selfe and acts vigorously for the Provision Protection and Consolation of those that feare God and walke uprightly before him God puts forth his power to help them so ‖ Vt firmum se exhibeat verto ut robustum se exhibeat erga illos ut robustam potentiam suam exerat in opitulando ipsos Piscat in loc Piscator translates the words So then the sense of the words I conceive to amount to this effect that all things come to passe by Providence nothing by chance in respect of God For he seeth all things and knowes all things All the affaires and transaction in the Universe are manifest to Gods all seeing eye the hidden deeds of darknesse the secretest reservations of the mind and thoughts of the heart are all known to him Further there is no creature whether vegetive sensitive or rationall
but is ordered and disposed by this Omnipotent and overruling Providence The Providence in generall ad rerum usque minima perting it Every creature how mean so ever is under a Providence But in a more especiall and peculiar manner the sonnes and daughters of God by grace and Adoption the Family of the first born which as in the Text are described to be those Whose hearts are uprigh before God these I say are under a choice distinguishing Providence From the wordâ— thus divided and expounded I collect two points of Doctrine the first whereof I propound thus That there is a Providence of God which extends it selfe to the Doct. 1 ordering and governing of all the creatures throughout the whole world The other Doctrine which chiefly I shall insist on is this That there is a speciall distinguishing Providence which in a Doct. 2 peculiar manner manifests it selfe for the benefit of the upright even all the children of God I resume the Inlargement of the first Doctrine and will dispose of my method of handling it on this wise Method of handling the Doctrine 1. By proving the truth of the point 2. By making inquiry into the Nature of Providence what it is and how it discovers it selfe in it's various operations In the 3. place I shall make some profitable improvement of the Doctrine of Providence as reducible unto poynt of practice Now first I am to prove that there is a Providence I purposely 1. That there is a Providence wave all Heathenish names of Fortune Fatall necessity Augurium Lucky starres Lucky Birds c. Which are so far to be detested as not once to be named amongst Christians * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer doubtlesse implyed a Providence by a golden chaine hanging down from heaven †Quicquid patimur morâ—ale geniâ—â— Quicquid faâ—â—mus venit ex alto Sen. Trag. Oâ—dip 1. Proved by Scripture Seneca acknowledgeth more plainely a Providence in that he saith What ever we do or suffer comes from above But I know no Necessity of going to the Philistines to whet my sword or speare I shall according to Naomies counsell to Ruth though in another case not be found gleaning in another field but that of Scripture and Reason by help whereof I shall endeavour the proofe of what I have asserted from the Text. 1. I repaire unto Scripture Testimony and that is instar omnium And because the heape is so great I shall gather sparingly some only amongst many which are the most pregnant and apposite Proofes viz. From the testimony of Job David Solomon Christ and the Apostle Paul and in the mouth of two or three witnesses the truth will be established Le ts consider the Testimony of Joh His eyes saith he are Job 24. 21. Job 10. 12. upon the waies of man and he seeth all his goings Thy visitation saith he hath preserved my Spirit And to the Testimony of Job wee 'l adde David who plainly sets forth Divine Providence when he saith that the Lord Covereth the heavens with clouds who prepareth raine for the earth which Psal 147. 8 9. maketh grasse to grow upon the mountaines He giveth to the Beast his food and to the young Ravens which cry To the same purpose he speaks in another Psalme wherein he extolls the righteousnesse of God Thy righteousnesse saith he is like the great Mountaines Psal 36. 6. thy Judgments are a great depth O Lord thou preservest Man and Beast Which scripture compared with * Discamus hoc exemplo recumbere in Dei providentiam c. Cal. in Gen. 8. 1. Gen. 8. 1. it will appeare how the mercy of God was extended to Man and Beast and likewise Jonah 4. 11. The multitude of Cattle were objects of Gods compassion towards Niniveh Further le ts take notice what attestation Solomon gives to the truth delivered The wise man assures us that the waies of man are before the eyes Prov. 5. 21. of the Lord and he ponâ—ereth all his goings And more fully he speaks Prov. 15. 3. of Providence both towards good and bad that the eyes of the Lord are in every place beholding the evill and the good This plainly declares that nothing can escape Gods Providence as an Excellent †Summa est nihil esse omnium quae in mundo fiant quod Providentiae divinae ambitu non comprehendatur Carthw in Locum Commentator observes Above all Testimonies Christ the truth and the life fully declares the government of Divine Providence He instanceth in Lillies the grasse of the field Mat. 6. 28. vers 30. In the Sparrowes the heires of our head Mat. 10. 29 30. And Christ drawes an Argument à minore ad majus wherefore if God so cloath the grasse of the field which to daie is and to morrow is cast into the oven shall he not much more cloath you O yee of little faith And the Apostles of Christ confirme the truth of him their Master For Paul preaching at Athens plainly prooves that God gives Mat. 6. 30. to all liâ—e and breath and all things And he quotes Aratus the Poet Act. 17. 22. For in him we live and moove and have our being Follow the same Apostle in his Epistle to the Romans For of him and through him vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aratus Rom. 11. 36. Eph. 4. 11. Heb. 1. 3. 1. Cor. 12. 6 and to him are all things Likewise in the Ephesians we read that God worketh all things after the counsell of his own will and to the Hebrewes he declares that all things were upheld by the word of hiâ— power i. e. the power of Christ It is God that moâ—eth all in all Having thus by severall Scripture Testimonies given abundant proofe of the Doctrine I now come to the Confirmation of the Doctrine by evidence of Reason Amongst many that might be alleadged I l'e fix upon six Reasons which are as so many Demonstrative Arguments drawn à fortiori for the further clearing the truth of our assertion delivered 2. Confirmed by evidence of Reason 1. The first reason shall be drawn from the order and harmony R. 1. Drawn from the Order and Harmony amongst creatures amongst creatures In the Nature of things there 's an order disposition succession conservation and propagation of each species Fire and water would consume each other if they were not hindred by Providence God is a God of order and preserves all things in order He made all things in order number and measure He sets bounds to the Sea Hitherto shalt thou go and no further Were it not for a supreame overruling Providence the Sea would break out and drown the whole world Now this order must proceed from an ordaining cause which ordereth and disposeth of all things and this is God He telleth the number of the starres c. Psal 147. 4. 2. We proove a Providence from the Provision
that God makes R. 2. Drawn from Gods Provision of each creature Mat 6. 26. Psal 104. 11 21. for all the creatures God feeds the fowles of the aire Behold saith our Saviour the fowles of the aire for they sow not neither do they reape nor gather into barnes yet your heavsnly Father feedeth them Are ye not much better then they He cloathes the grasse of the field He takes care for the beasts of the field He sendeth the springs into the valleys they give drink to every beast of the field the wild Asses quench their thirst The young Lyons roare after their prey and seek their meat from God God knows how many Ravens are in every nest and sends them food God feedes the wormes and provides for all creatures The Providence of God extends it self to the least of creatures and in a more plentifull manner to mankind All sorts of men tast of Gods Providence For his eyes are upon the waies of man and he seeth all his goings Hence Christ commands doing of good That Job 34. 21. Mat 5. 45. ye may be the children of your Father which is in Heaven sor he maketh his Sun to rise on the evill and on the good and sendeth raine on the just and on the unjust But especially Gods children have experience of Gods gracious Providence toward them It 's a choice Promise mentioned by the Prophet Isaiah But now thus saith the Lord Is 43. 1 2 3. that created thee O Jacob and he that formed thee O Israel fear not for I have redeemed thee I have called thee by thy name thou art mine When thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee R. 3. Drawn from the vertue accompanying the meanes for Gods childrens Preservation For I am the Lord thy God the holy one of Israel thy Saviâ—ur I gave Egypt for thy ransom Ethiopia and Seba for thee 3. We proove a Providence from that vertue that goeth along with those means which God hath ordained sor our preservation meat drink and cloathing 〈◊〉 have neither heate life strength nor comfort in themselves They neither can give nor continue heat or help were it not for a speciall providence which gives vertue unto them It 's God that makes the meate to nourish us It 's God that makes the cloathes we weare to warme us The whole vertue and benefit which we receive from them comes from the Providence of God This in * Talis igitur mens mundi quum sit ob eamâ— causam vel Prudentia vel Providentia appellari recte possit Cic. L. 2. de Nat. Deorum Ciceroes language is called Prudence or Providence And in †Nullam terras despicere Providentiam testor Quinctil in Proem L. 6. Qâ—inctilians it's put for God himselfe 4. We proove a Providence from various events distinctions R. 4. Drawn from various events Prov. 8 15. appointments of affaires here below God sets up one pulls down another By me Kings raigne saith Wisdome and Princes decree justice And in Daniel we read of the Watcher He cryed aloud and said thus hew down the tree and cut off his branches shake Dan. 4. 14 25 off his leaves and scatter his fruit let the beasts get away from under it and the fowles from his branches They shall drive thee from men and thy dwelling shall be with the beasts of the field and they shall make thee to eat grasse as Oxen and they shall wet thee with the dâ—w of heaven and seaven times shall passe over thee tilâ— thou know that the most high ruleth in the Kingdome of men and giveth it to whomsoever he will One is rich another is poore one honourable another contemptible one a King another a subject All these severall stations in the world come to passe by an overruling Providence for even ‖ Mundus divina Providentiâ constitutus Cic. Deorum Providentiâ mundum administrare Cic L. 1. de Divin Cicero himselfe consesseth that the world is govern'd by Providence That there is any government in the world is a Providence for the wicked are farre the greatest number and they hate the righteous with a perfect hatred were it in their power and they might have their will there would be no rule no government at allâ— their lost and humour would be all the Rule they would go by But there is a Providence that curbes these men to keep them in awe and strikes in them a seare of God and of men who are in Authority who although they hate them yet stand in awe and feare of them 5. We proove a Providence from Gods prâ—servation of his R. 5. Drawn from Gods Preservation of his Church Church from the rage of the Devill and his Instruments in somuch that the gates of Hell neither can nor shall prevaile againâ—t it Though there be Legions of Devills and wicked men and they unite their forces and combinations with all their might and main and the Church is but a little flock yet God graciously preserveth it That one promise Lo I am with you alway â—nto the Mat 28. 20. end of the world makes more for the Church then all the malice of men and Devills can make against them The Serpents seed alwaies persecutes the promised seed and if Satan and his Instruments could obtaine their will they would as that monster of Rome wisht of the Senatours necks destroy the whole Church at one blow But still the Church is preserved notwithstanding all the inveterate malice and opposition of men and Devills Maugre all their violent oppositions God will keep this vineyard of red wine i. e. his Church so he promiseth I the Lord do keep it Isa 27. 2 3. I will water it every moment least any hurt it c. 6. From the horrors of Conscience and dreadfull punishments R. 6. From the horrors oâ— Conscience Rom 1. 18. that befall the wicked for the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men who hold the truth in unrighteousnesse So that a man shall say verily there is a Psal 58. 11 reward for the righteous verily he is a God that judgeth in the earth When such puniâ—hments befall men many are apt to bewaile their hard fortune that 's their heathenish language whereas they ought to consider of a Providence disposing ordering and appointing all We read concerning Christs sufferings on this wise Him being delivered by the determinate counsell and fore knowledge Acts 2. 23. of God ye have taken and by wicked hands have crucified and sâ—ain There was an Act of malice in the Jewes and even the height of wickednesse but an Act of Providence in God by whose pâ—rmission and free appointment this came to passe 2. In the second place we will inquire
spoken 2. Consider those that pray most for Jerusalem shall reape 2. Mot. Those that pray for Jerusalem shall reap the greatest comfort the greatest comfort in Jerusalem's establishment They that have ventured most in the flock shall receive most in the return In Jerusalem's peace we shall have peace Our fraught is imbarkâ— in this ship As we have sowen so shall we reape We have had a wet seed time and have wept and fasted for the Church but we shall have a joyfull harvest Wherefore confirme the weak knees and strengthen the feeble hands But I proceed to a third use for Direction How must we give Vse 3. For Direction God no rest After what manner Must we thus present our supplications to the Throne of grace Amongst many I shall fix only on three properties of such a prayer as consists in giving God no rest according to the Text and they are Faith Fervency and perseverance 1. We must pray in faith The promise is that what we ask believing 1. We must pray in faith we shall receive No prayer unlesse coming from a Principle of faith can obtain acceptance Heb. 11. 6. Without faith it is impossible to please God And whatsoever is not of faith is sinne All prayers must be put up in faith believing in Christ and expecting from him only help and comfort In all our approaches to the Father let us come in the name of Christ believing and relying only on his merits Christ is the Bridegroom and the Church his spouse Christ is the Head the Church his body Faith is an Instrument of Union to unite the members unto the Head 2. We must pray with fervency as Jacob wrastled Hannah 2. We should pray with fervency poured out her Heart We must imitate the Importunate widdow Luk. 18. 1. Christ spake a Parable to this end that men ought alwaies to pray and not to faint The woman of Canaan who would have no nay And so Luk. 11. 8. Though he will not rise and give him because he is his friend yet because of his Importunity he will rise c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must besiege Heaven and offer an holy Violence to the Throne of grace The violent take it by force and the effectuall fervent prayer of a righteous man availeth much James 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward working or an inwrought prayer Those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did great things 3. We must pray with perseverance We must pray and not faint 3. We must pray with perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 18. 1. The Word as Eustathius observes is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à cedendo from shrinking back as some cowardly Souldiers do in time of danger Our duty is to pray without ceasing 1 Thes 5. 19. Job makes it the mark of an Hypocrite that he will not pray alwaies he will not alwaies call upon God The fourth and last Use is a word of Consolation to praying Vse 4. For Consolation Christians Such as are much in Prayer who tugg hard at the Throne of grace and in joy frequent Communion with God in this Ordinance They use prayer not only as a duty commanded but as a meanes to obtaine a blessing Their Hearts are heated their affections warmed and prayer is their Priviledge as well as service For they have accesse unto the Throne of grace they cry Abba Father they pray from a spirit of Adoption they come to God as Children to a Father and such have strong hopes to speed The Lords secret is with the Righteous they are his jewells his peculiar treasure Now the Prayers of the righteous availe much for themselves and for the publick wherefore O Christians hold on praying lift up your Hearts with your Hands to God in the Heavens continue to be Jerusalems Advocates and what ever things you see coming as the Answers of Prayers those will be most highly valued Go on then pray for Jerusalem fast and weep for Jerusalem and in Gods good time you shall see Jerusalem a praise in the earth THE CRUCIFIED CHRISTIAN REPRESENTED From Gal 5. vers 24. And they that are Christ's have Crucified the flesh with the affections and lusts UPON a review of the precedent verses you will Sermon 5. Preached at St. Marye's Oxon. Feb. 13. 1658. observe a double Catalogue one of the deeds of the flesh vers 19 20 21. Another of the fruits of the spirit vers 22. Concerning these the Apostle determines that against such there is no law i. e. 1. There is no law to Condemne them 2. There is no law to compell them Because they as freely obey God as if there were no law Their freedome obligeth more to obedience not in the least to disobedience Now the scope of my Text is to prove what was immediatly delivered before that there is no law against spirituall men and the Text gives a double reason one is because spirituall men are Christ's therefore there is no law against them the other is because that is crucified in spirituall men which the law condemneth namely the flesh with the affections and lusts therefore there is no law to condemne the spirituall man The words then in their dâ—ift and Latitude containe a description or a Character of true believers and the scope of the Words lyes obviously before us in these fundamentall Doctrines 1. That there are a peculiar people that are Christ's and have speciall Doct. 1 interest in him 2. All those that are Christ's and have speciall interest in him are Doct. 2 such as have crucified the flesh with it's affections and lusts These two points contain the full scope and substance of the words and what needs explication in the Text shall be given in upon the prosecution of the Doctrines as I go a long I resume the first That there are a pâ—culiar people c. This I Doct. 1 Method propounded shall endeavour to cleare from severall distinguishing names the nature grounds and benefits of those that are Christs and have interest in him and after this manner I shall handle the Doctrinall part of my Text which done I shall inquire how all this may concerne us as reducible unto point of practise this shall constitute the particular Use and Application of all 1. To prove my Assertion It 's plain if we inquire into Scripture 1. The Doctrine proved Testimony what speciall distinguishing names and Titles are appropriated unto those who are Christs and have speciall interest in him Sometimes Christ calls them his friends Joh. 15. 14 15. Sometimes he calls them disciples Joh. 13. 35. Children Matth. 17. 26. They are a chosen Generation a royall Priesthood a holy Nation a peculiar people 1 Pet. 2. 9. They are Kings and Priests unto God Rev. 1. 6. They are a peculiar treasure unto God Exod. 19. 5. A Crowne of Glory a Royall Diadem in the hand of God Isai 62. 3. The dearly beloved
understand this A man may not be so weary of the world as to be impatient of life and unwilling to live against the will of God with Job we must wait our appointed time till our change come Job 13. 14. Much lesse may any hasten their owne death and be their own executioner this is selfe murther It was said of Cleombrotus that when he had read over Plato's book of the Immortality of the Soule he threw himselfe down a steep Rock to be made partaker of immortality this was a desperate act of wickednesse But my meaning is this we being crucified unto the world dare not set up our rest our hearts our affections upon the world we cannot be satisfied with worldly accommodations and pleasures the soule can take no acquiescency in earthly things O how many are there that are acquainted with God of the Apostles mind Phil. 1. 23. Who have a desire to depart and to be with Christ 4. All crucified person live another life then the men of the Charact. 4. A crucified person lives another life then the men of the world doe world do they live a life that the world is not acquainted with all and that is a life of faith Gal. 2. 20. This life gives them a sacred acquaintance with God a sight of him that is invisible as was said of the Patriarchs Heb. 11. 21. Hereupon it comes to passe that they mind heavenly things have their conversation in heaven and set their affections on things above and not on things below This life of faith is a heavenly life it causeth a Christian to find a heaven upon earth it 's the sweetest of all lives none like thereunto 5. I proceed to a fifth Use for Direction and this use I shall cast Vse 5. For Direction into two heads 1. What we are to crucify 2. What duties are especially requisite for the crucifixion of them Q. 1. What we are to crucify 1. All inordinate affections 1. What we are to crucify For Answer it s said in the Text affections and lusts more particularly 1. All inordinate affections ought to be crucified as immoderate love of any earthly thing Rachel was so importunate for children as she said in a great passion Give me children or else I dye and so for joy the Rich man in the Gospell did sing a Requiem unto himselfe and said to his soule eate drinke and be merry Thus voluptuous men desire pleasures and Ambitious men desire honours and rich men hope in their riches and say to the wedge of Gold thou art our confidence 2. All Ruling lusts are to be crucified Pride Passion Envy 2. Ruling corrâ—ptions must be crucified these are to be crucified those three are to be crucified especially viz. the Lusts of the flesh the lusts of the eye and the pride of life And there 's great reason why Ruling lusts should be crucified 1. Because Ruling lusts are the fountaine of all mischiefe Jam. 4. 1. 2. They are the soules enemies 1 Pet. 2. 11. 3. They allure and entice the soule to evill 2 Pet. 2. 18. Now these impediments being thus removed the duties that are to be put in practice are these 1. To inquire after and get a knowledge of the evill and great Dut. 1. Inquire into the evill of sinne mischiefe which the waies of sinne and the pursuits of carnall Lusts bring unto the soule they are deceitfull Eph. 4. 22. We expect this and the other satisfaction from them and they beguile and deceive our expectations they are called foolish and hurtfull lusts 1 Tim. 6. 9. Destructive worldly lusts Tit. 2. 12. Dut. 2. Be acquainted with the pleasures of Godliness Dut. 3. Study the beauty riches of Christ 2. Be well acquainted with the pleasure and profit in the waies of Godlinesse for pleasure Prov. 3. 17. for profit 1 Tim. 4. 8. 3. Study the Beauty Riches and all the excellencies that are in Christ Christ is beauty it selfe he is the fairest of ten thousands for riches he hath all treasures for wisdome he is the wisdome of the Father Had men their senses exercised and their understandings inlightend they would not be such fooles as to pursue brutish pleasures and vaine delights and in the meane time neglect their pretious soules Had men their eyes in their heads they would not make merchandise of trifles and neglect the pearle of price but multitudes there are now a daies who bestow more paines to satisfy a lust then to get Jesus Christ and with lesse paines they might get Christ then get a lust satisfied 4. Give not the least liberty to the flesh to sinne Christians Dut. 4. Give not liberty to the flesh to sinne have great liberty by Christ but no liberty to sinne no allowance in any lust not for a Cloake of Malitiousnesse 1 Pet. 2. 16. Saints are not the Servants of Corruption 2 Pet. 2. 19. 5. Labour to keep thy body undefiled Know yee not that your Dut. 5. Keep thy body undefiled body is the Temple of the Holy Ghost 1 Cor. 6. 19. Shall I prostituâ—e my body to Mammon c. Shall a lust be entertained in Gods Temple shall a base lust be where Gods Temple should be Christ will not dwell in a polluted body in a cage of uncleane birds Dut. 6. Be a fighting against every corruption 6. Be a fighting wrastling and strugling against every corruption never lay down thy armes but hold up thy weapons fighting against every corruption Labour to destroy the flesh by the sword of the spirit take the whole armour of God as you are exhorted Eph. 6. 13. 7. And lastly apply Christ crucified home unto your owne Dut. 7. Apply Christ crucified unto the soule soules and believe that Christ is not only crucified for us but that we are crucified with him Where this faith is sinne shall have no dominion over you Believe that Christ is able to subdue thy lusts and mortify thy corruptions and therefore go to him for strength to conquer thy lusts and begge that he would beate downe Satan under thy feet believe that help is laid on Christ who is mighty and that he is able to save to the uttermost Heb. 7. 25. Do thou thy duty in striving against sinne and apply Christ by faith and believe that there 's vertue in his blood to cure thee of all diseases His blood is the blood of sprinkling which speaks better things then the blood of Abel His blood is mortifying blood cleansing healing meritorious blood Go then to Christ for victory against sinne Christ is the great Phisitian only able to heale thee He is a Counsellour for wisdome a Rock for strength a Treasure for riches a Fountaine opened There 's fulnesse in him Col. 1. 19. compare this with Joh. 1. 16. And of his fulnesse we have received grace for grace 6. The sixth Use is for Consolation unto Gods Children who Vse 6. For Consolation have been
thine 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 He found none at all godly lovely holy but made them so How many of those that imbrued their hands in Christ's blood were converted by one of Peters sermons Christ prayed upon the Cross for his enemies Luk. 23. 34. Then said Jesus Father forgive them for they know not what they doe The Duties we ought to learne from the consideration of this great love of Christ in laying down his life for sinners are First That in Zach. 12. 10. And I will poure upon the house of Dut. 1. To mourne over Christ David and upon the Inhabitants of Jerusalem the spirit of grace and supplication and they shall look upon me whom they have peirced and thâ—y shall mourne for him as one mourneth for his only sonne and shall be in bitnernesse for him as one that is in bitternesse for his first borne Seconly To crucify sinne which crucified Christ Thus the Dut. 2. To crucify sin Apostle professeth Gal. 2. 20. I am crucified with Christ Neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by faith of the Son of God who loved me and gave himselfe for me Thirdly Set an inestimable price upon the meanes of our redemption Dut. 3. Set a high value upon the price of our redemption that price of blood 1 Pet. 1. 18 19. For asmuch as yee know that yee were not redeemed with corruptible things as silver and gold from your vaine conversation received by tradition from your Fathers But with the pretious blood of Christ as of a lambe without blemish and without spot Fourthly Look for no salvation else where Act. 4. 12. Neither Dut. 4. Look for salvation through Christ only is there salvation in any other for there is none other name under heaven given among men whereby we must be saved 1 Tim. 2. 5. For there is one God and one Mediator between God and men that man Christ Jesus Joh. 17. 3. And this is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent Fifthly Let us live unto Christ which died for us 2 Cor. 5. Dut. 5. Live unto Christ 15. And that he died for all that they which live should not hence forth live unto themselves but unto him which died for them and rose again Sixtly Let our hearts be warmed with love to Christ 2 Cor. Dut. 6. Be warm'd with love to Christ 5. 14. For the love of Christ constraines us because we thus judge that if one died for all then were all dead The apprehension of Christs great love unto us should ingage us to love him againe Qâ—ry 3. Is this so great a matter for Christ to dye and to lay downe his life for publick good Did not many others lay down their lives for the publick as Codrus for the Athenians Meneceus for the Thebans Curtius threw himselfe into a gulfe to preserve Rome from pestilence Nisus would have died for Euryâ—lus Pilades for Orestes c. Where then lieth the difference Ans 1. Heathens that laid downe their lives were not innocent persons they were sinners Christ was innocent no sinner a Lamb without blemish no gâ—ile was found in his mouth 2. Heathens laid downe their lives out of principles of praise and vaine glory Christ laid his life in love to his Father love to the elect 3. Heathens gave their lives at the instigation of Satan having no thought to please God but Christ gave himselfe in obedience to his Father to do his will 4. Heathens died that their deaths might be esteemed glorious and honourable but Christ offered himselfe to the ignominious death of the Crosse 5. They died for to obtaine some temporall deliverance but by Christ we obtaine eternall deliverance 6. They died for their Countrey and friends but Christ died for his enemies These things being premised by way of Explication I come now to the Confirmation of the point To which purpose I shall lay downe these Propositions and they are Aeternae veritaâ—is 1. God the Father from all Eternity contrived this admirable Proposit 1. God from all eternity contrived the way of Redemption by Jesus Christ way of redemption by Jesus Christ 2 Cor. 5. 19. To wiâ— that God was in Christ reconciling the world unto himselfe not imputing their trespasses unto them and hath committed unto us the word of reconciliation Rev. 13. 8. And all that dwell upon the face of the earth shall worship him whose names are not written in the booke of life of the Lamb slaine from the foundation of the world This transaction was not of yesterday but decreed and contrived and intended from all eternity God reprobated the fallen Angells and left them without a Saviour for Christ shed not a drop of blood for them They before the foundation of the world were decreed to eternall punishments But for lost man a Saviour was decreed and this was God's intendment before all time Questionlesse this is exceeding great love and an evident Character of the love of God the Father 2. Christ was an innocent holy person without the least sinne Proposit 2. Christ was an innocent Person There was no deceit in his mouth Isai 53. 9. And he made his grave with the wicked and with the rich in his death Because he had done no violence neither was any deceit in his mouth He was most holy harmlesse undefiled 1 Pet. 1. 19. We were redeemed with the pretious blood of Christ as of a Lamb without blemish and without spot Christ was the beloved Son of God in whom the Father was well pleased Matth. 3. 17. And â—â—e a voice from heaven saying this is my beloved sonne in whom I am well pleased Christ was the only Son and beloved Son now for God the Father to send his Son his only Son his beloved Son not to raigne but to serve not to live a life of honour and glory in the world but to be despised rejected wounded and endure the shamefull painfull and cursed death of the Crosse Never was any love like unto this Of this we read Joh. 3. 16. For God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life And likewise 1 Joh. 4. 10. Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sinnes 3. Christ who was sent was God God-man in one person Proposit 3. Christ is God-man in one Person The divine person assumed an humane nature Christ was the Word and the Word was God and Christ that substantiall Word was made flesh Joh. 1. 14. And the Word was made flesh and dwelt among us and we beheld his glory the glory as of the only
begotten of the Father full of grace and truth And this is the great mystery of Godlinesse mentioned 1 Tim. 3. 16. And without controversy great is the mistery of godlinesse God was manifest in the flesh justified in the spirit seen of Angells preached unto the Gentiles believed on in the world received up into glory Christ was God from all Eternity Joh. 8. 58. Jesus said unto them Verily verily I say unto you before Abraham was I am There he speaks of his Godhead A further proofe we have Phil. 2. 6. Who being in the forme of God thought it not robbery to be equall with God Compare this with Zech. 13. 7. Awake O sword against my shepheard and against the man that is my fellow saith the Lord of hosts smite the shepheard and the sheep shall be scattered and I will turne mine hand upon the little ones This is love unparrelleld unexpressible 4. Christ himselfe voluntarily undertook this great work of Proposit 4. Christ voluntarily undertook the worke of our Redemption our redemption he laid down his own life freely And because the Godhead could not suffer death he united our nature unto himselfe and took flesh upon him There are two words setting forth his humiliation Phil. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made himselfe of no reputation c. Joh. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he dwelt among us c. He took the man hood as if he should unite a clodde of dust unto himselfe who was God from all Eternity As if the Antient of daies should become the infant of daies the Eternall God become a Child As if he that the heaven of heavens could not containe should be inclosed nine months in the wombe of a Virgin Thus it was in respect of his humane nature he was born of Virgin wrapt in swadling cloathes laid in a manger He who had heaven and earth at his command was laid in a manger Herein appeares the singular love of Christ in condescending to take mans nature to take a body that he might accomplish the great work of our redemption by suffering upon the crosse Heb. 10. 5 6 7. Wherefore when he cometh into the world he saith sacrifice and offering thou wouldest not but a body hast thou prepared me In burnt offerings and sacrifice for sinne thou hast had no pleasure Then said I loe I come in the volumne of the book it is written of me to do thy will O God 5. Christ by his active and passive obedience made full compleate Proposit 5. Christ by his obedience hath made full satisfaction and absolute satisfaction to his Fathers Justice for all those that were given him by the Father Rom. 3. 25. Whom God hath set forth to be a Propitiation through faith in his blood to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God To the same effect the Apostle speaks Eph. 2. 13. But now in Christ Jesus yee who sometimes were farre off are made nigh by the blood of Christ Col. 1. 20. And having made peace through the blood of his Crosse by him to reconcile all things unto himselfe by him I say whether they be things in earth or in heaven Christ gave himselfe a sacrifice to expiate for sinne He trod the winepresse of his Fathers sury By his stripes we are healed who his owne selfe bare our sinnes in his owne body on the tree that we 1 Pet. 2. 24. being dead to sinne should live unto righteousnesse by whose stripes we are healed He is the reconciler Col. 1. 20. The price of our redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. 20. For yee are bought with a price Matth. 20. 28. Even as the Son of man came not to be ministred unto but to minister and to give his life a ransome for many See Christ's great end of coming into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give his life a ransome for many Christ is the high Priest that entred into the holy of holiest and offered up himselfe a sacrifice Thereby as a surety he paid our debt satisfied his Fathers justice to the utmost Isai 53. 5 11. But he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed He shall see of the travell of his soule and be satisfied by his knowledge shall my righteous servant justify many for he shall beare their iniquities And this is a thorough satisfaction 2 Cor. 5. 21. For he hath made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him Tit. 2. 14. Who gave himselfe for us that he might redeeme us from all iniquity and purify unto himselfe a peculiar people zealous of good workes Hereby we are justified Rom. 5. 9. Much more being now justified by his blood we shall be saved from wrath through him Hereby we are sanctified Rev. 1. 5. And from Jesus Christ who is the faithfull witnesse and the 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 owne blood Feare not we are now made nigh Eph. 2. 13. But now in Christ Jesus yee who were farre of are made nigh by the blood of Christ By him we are reconciled Col. 1. 20. And having made peace through the blood of his Crosse by him to reconcile all things unto himselfe by him I say whether they be things in earth or in heaven By Christ we are blessed Gal. 3. 13 14. Christ hath redeemed us from the Curse of the law being made a Curse for us for it is written Cursed is every one that hangeth on a tree that the blessing of Abraham might come upon us And that Christ doth fully satisfy is evident because he continually interceds for his people and pleads the vertue and benefit of his perfit satisfactionion Heb. 7. 25. Wherefore he is able also to save them to the utmost that come unto God through him seeing he ever liveth make intercession for them And what was the motive that moved him to do all this for his people to be incarnate to live on earth amongst sinners to suffer reproaches contempts and infamies what moved him to drinke that bitter Cup to poure his blood out of his side and become obedient unto the death of the Crosse Nothing moved him but his love his good will his compassion moved him to heale bodily diseases and his compassion love and mercy moved him to heale soule diseases 6. This love of Christ is a distinguishing speciall love for a peculiar Proposit 6. The Love of Christ is a distinguishing Love sort of people He sweat drops of blood in the garden he was afflicted smitten wounded but all this he endured for the transgression of his own people Isai 53. 8. He was taken from prison and from judgment and who
depart from sin thoroughly impartially I have saith David refrained my feet from every evill way Do not chop and change Some exchange their sins having been young Prodigalls they now are become old covetous muck-wormes 4. Depart constantly Do not returne unto thy old courses That 's a doggish and swinish quality The Dog returneth to his own vomit and the Sow that is washed to her wallowing in the mire Then secondly for meanes to be used Q 2. What meanes must be used 1. Pray much that the Lord would subdue thy corruptions Who is a God saith the Prophet like unto thee who pardoneth iniquity and passeth by the transgression of the remnant of thy heritage 1. Pray Mica 7. 18 19. He will turne againe he will have compassion on us he will subdue our iniquities Pray not only for mercy to pardon but for grace to purge and renew thee This is a petition sutable to Gods will to pray for a new heart This God promiseth I will sprinkle cleane Ezek. 36. 25 26. water upon you and yee shall be cleane 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 out of your flesh and will give you an heart of flesh Vers 37. But he expects our prayers I will yet for this be enquired of by the house of Israel 2. Keep a strict watch over thine heart Above all keeping we 2. Keep a strict watch over thine heart had need keep our hearts The Devill lyeth in ambush wherefore we ought to be sober and vigilant The flesh inticeth as Deliah did Sampson and afterwards betrayes us to destruction The world is a Patterne of all wickednesse It offers pleasures honours promotion and riches We had need look to our hearts That 's the fort Royall in a Christian If that be conquered all 's lost 3. Resist the first motions and temptations to sinne Be they 3. Resist the first motion to sinne motus primo primi as the School-men speak yet they are polluted and ought to be resisted Take heed of the least sinne A little leake may sinke a ship A little pen-knife may destroy thee A little theife let in at a window may open the dores to a multitude of Robbers I remember what Hanno in Livy said of Hannibal * Parvus hic ignis incendium ingens exuscitat Liv. Dec. 2. Jer. 4. 14. This little sparke may cause a great flame The embers of an evill thought may set the whole man in combustion Wherefore let us look to our thoughts O Jerusalem wash thine heart from wickednâ—sse that thou maist be saved how long shall vaine thoughts lodge within thee 4. Frequently and seriously exercise thy selfe in the examination 4. Examine thy heart Jer. 8. 6. of thy heart and life It 's an excellent duty to commune with our own hearts I hearkned and heard saith the Lord but they spake not a right no man repented of his wickednesse saying what have I done Now therefore thus saith the Lord of hoasts consider Hag. 1. 5. 5. Behold thy face in the glass of Gods Law your wayes 5. Behold thy face in the glasse of the Law of God how odious and abominable sinne is in God's accompt and how the law of God denounceth vengeance upon ungodly persons 6. Sixtly and lastly Make it thy businesse to mortify and crucify 6. Mortify thy Corruptions thy corruptions This is the grand employment here on earth to be fighting against sinne resisting to blood And in all we do we must act in the strength of Jesus Christ Help is laid upon him who is mighty He is the Redeemer who turneth away iniquity from Jacob. It 's the voice of Christ that saith Be of Good Comfort thy sinnes are forgiven thee Such a Word if the Lord Christ should speak to any one of us this day it would be the joyfullest word that ever we heard and the happiest day that ever our eyes beheld THE GRAND SIN AND MISCHIEFE OF INFIDELITY SET FORTH FROM Joh 8. vers 24. For if yee believe not that I am he yee shall dye in your sinnes THAT part of this Chapter which relates to my Sermon 8. Preached at St. Marye's Oxon. Nov. 27. 1659. Text consists of severall Dialogues betweene Christ and the Jewes And they begin viz and conclude with the Chapter My Text is a good Reply to a bad Answer Christ foretold Vers 21. Whither I go yee cannot come Upon these Words the Pharisees fram'd a most malitious construction and suggested nothing lesse then selfe-murther Vers 22. Then said the Jewes will he kill himselfe because he saith whither I go yee cannot come Christ now rejoynes an Answer wherein he puts them in mind of that vast difference there was between them and him even as great as between earth and heaven Vers 23. And he said unto them yee are from beneath I am from above yee are of this world I am not of this world Christ came from the Father and was to go againe to the Father This grand mystery transcended the capacity of Scribes and Pharisees Their wisdome was earthly and their affections were earthly But this wisdome of the Gospell is heavenly and mysterious This only a spirituall man can understand This wisdome can none learne unlesse such in whom the spirit formeth it as * Nemo idoneus erit Christi Discipâ—lus nisi quem spiritus formaverit Hinc fit ut tam rarasit in mundo fides Calv. in loc Calvin observes 1 Cor. 2. 14 15. and afterward he draweth an Inference very pertinent Hence saith he it comes to passe that faith is so rare a thing because naturally all man-kind is estranged and averse from Christ They only believe who are effectually wrought upon by the spirit of God No marvaile then that the Pharisees past such a false judgment on Christ considering that they were carnall Christ was spirituall they were from the earth Christ from above Christ was above the world a conqueror of the world they were swallowed up with the love of the world Wherefore my Text ingeminates what was before delivered viz. That they should dye in their sinnes The difference lyes only in this there it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular number here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plurall number So then the words containe a Grand sinne and a grand judgment 1. For the sinne It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If yee believe not 1. A grand sinne This great sinne of unbeliefe is the meritorious Cause of the greatest of Judgments As if the Lord Christ should speak to this effect You may lay the blame at your own dores every one may cast the first stone upon himselfe considering that I have been at so great paines with you Although I have been a long time preaching the Deut. 18. 15. Gospell unto you yet you will not believe that I am the
the Lord Psal 3. 8. And from hence the Psalmist drawes a practicall inference Psal 9. 4. I will rejoyce in thy Salvation Hereupon the Kingly Prophet in a hard time when God frowned upon him as they say skilfull Chymists can extract oyle out of a flint found Serenity in this meditation Behold God is my Salvation I will trust and not be afraid for the Lord Jehovah is my strength and my Song he also is become my Salvation Therefore saith the Prophet With joy yee shall draw water out of the wells Isai 12. 3 4. of Salvation In the Prophesy of Obadiah where direfull menaces are threatned against the Edomites and indeed the whole Prophesy may resemble that Scrole of Ezekiel full fraught with mourning Lamentation and woe but the day cleares up and the Catastrophe is most pleasant vers 21. And Saviours shall come upon mount Zion to judge the mount of Esau and the Kingdome shall be the Lords You cannot imagine how welcome redemption is to a Turkish gally slave and in a dangerous skirmish a Rescuer is gratefull Le ts then pawse a while and consider former gratious passages of Gods dealings towards us when we were at our wits end our contrivances were nonplus'd and we knew not which way to turne us and we were ready to perish then the Lord breakes in and discovers wayes and meanes for our preservation Let your particular experiences suggest instances in this particular When there were but a heyre's breadth between us and death then the same God that brought us to the grave raised us up When men and Devills banded themselves in opposition against us when the Pope and his Cardinalls contrived the Spanish invasion and when that miscarried there followed a conspiracy in the Vault a deed of Romish darknesse then appear'd a God of Salvation to blow and scatter their Shipps and afterward to bring deliverance betweene the match and the powder Maugre all the plots and projects of all Achitophells and underminers of Zion blessed be God we are here alive as you see this day to Celebrate the Praises of the God of our Salvation 4. And so I am fallen upon my fourth and last Argument in my 4. My. Text drawne from that propriety My I speak not of a good by heare say in which others have the sole interest but it 's our own The God of my Salvation the pronoune Possessive My reduceth the comfort unto my selfe and intitles me unto it by a particular application The use and vertue of medicines is knowne when they are applied and the most comfortable promises of God and doctrines of Salvation then proove effectuall unto my soule when I make use of them in my life and Conversation How frequently doth David call God the God of our Salvation Moses having a large testimony hereof by the overthrow of Pharaoh and his host breakes forth into this triumphant Song Exod. 15. 2. The Lord is my strength and my song he is become my Salvation he is my God and I will prepare him an habitation my Fathers God and I will exalt him Certainly my brethren Christians would lead more comfortable lifes ever find a heaven upon earth if they could make a profitable Observation of Gods former dealings each one with himselfe in particular Men are apt to sink under the sense of any present evill that presseth them because they reflect not upon Gods former waies of mercies towards them It were an excellent course todraw home such Experimentall Arguments as these I have knowne a famine and felt a pinching season when scarce I could get bread from hand to mouth I out-liv'd that time the divine providence cared for me and carried me through that plunge and distresse I have felt a sore disease and have been in the mouth of the grave and yet I live to praise Gods power I have drunke deepe of the cup of affliction I have been even drencht in my owne sorrowes and yet out of them all the Lord hath delivered me and let his countenance shine upon me I have known feares and troubles dangers and distractions both in Church and state yet the Lord became the Reconciler and brought all to a blessed conclusion and still there 's the same God as full of bowells of compassion to commiserate our calamities as full of power to effect of wisdome to contrive as full of fidelity to performe his owne promises as before and therefore my resolution stands firme and unmoveable that I will wait upon God in the waies of his own mercy and rest in the constancy immutability indeficiency of that God with whom there is no variablenesse nor shadow of change Had men such spirituall prudence as to uphold their hearts by their experiences and review often Gods former proceedings they might with more stablisht and quiet affections expect the salvation of the Lord againe I have resum'd these Arguments as you find them layd downe in my Text A Lord and willing A God and able A Saviour and my Saviour each word severally abounds in comfort and now when they are all united how much do they concurre to the complement and perfection of our joy I told you before to this effect that no condition was ever so disconsolate but still some matter of joy and rejoycing was to be found in God Me thinks I could dwell upon this sweet Theme and say as Peter said at Christs transfiguration It 's good being here For the further discovery of this most excellent and necessary truth be pleased to weigh and seriously consider with me these five cleare and evident demonstrations 1. All joy and comforts are treasured up in God 5. Demonstrations 2. There 's no reall solid joy to be found else-where 3. Amidst the greatest crossesse streights and extremities then is Gods opportunity to send comforts causing them to appeare and shew themselves 4. The least of Gods comforts will make a super abundant recompense for all the discomforts in the world 5. And lastly all the waies and proceedings of God are waies and proceedings of joy and comfort For the further Inlargment of these particulars 1. I say all 1. All comforts are treasured up in God comforts are treasured up in God There must needs be water at the well head there must needs be drops in the Ocean God is the Fountaine and Originall of all our Consolations The earth saith the Psalmist is full of thy riches so is this great and wide Psal 104. 24 25. sea where in are things creeping innumerable both small and great beafis What canst thou want if thou hast made God thy portion thou maist say with Jacob I have enough I have all In Christ all fulnesse dwells Col. 1. 19. In Christo est quicquid requiritur ad Davenant in Loc. conâ—tituendum perfectum Redemptorem There 's in Christ fulnesse of wisdome to direct fulnesse of power to defend fulnesse of merit to satisfy and effect mans salvation fulnesse of righteousnesse
so said the unbelieving Prince so we are apt to say Things aregone so farre as a Recovery is desperate To settle affaires in peace and tranquillity upon firme-covenant Foundations is a work impossible what Is any thing impossible with God and all things are possible to the believer O let not go thy faith it is thy life what wilt thou distrust thy God Infidelity is the giving of God the lye remoove then this stumbling block out of the way if thou remoovest not Infidelity thou canst not rejoyce in God 3. Remoove impatience and murmuring Fret not thy selfe because of the ungodly neither be thou envious at the evill doers as the Psalmist exhorts Psal 37. 1. Repining and grudging are the cankers of the soule they eate out all it's peace and tranquillity An impatient man is the worst enemy to himselfe he adds weight to his burthen and makes it insupportable take heed of impatience and murmuring when Gods hand lyes heavy on thee Many there are who with Mary cannot see Christ for teares in their eyes and being overwhel'd with sorrowes they can discerne no comforts approaching 4. Remoove remisnesse and negligence in duties Their condition 4. Imped Remisnesse and negligence in duties is Lamentable who when things suite not with their humors say it is in vaine to serve the Lord Hence they give to themselves the Reynes and slacken the pace of their duties whereas on the contrary had men their eyes in their heads they would see more need of Duties that they ought to adde more oyle to the flame when things go worst with them Job makes it the character of a wicked man not to pray alwaies Remisnesse and negligence in Duty is an Argument of a rotten heart Though there be no appearance of comfort yet we must not slacken our duties Spirituall duties are pabula animae the food and nutriment of the Soule Prayer meditation and divine conference are vehicula animae and elevate the soule and revive thy drooping spirit they adde a miraculous rigour and alacrity amidst all the crossesse and discomforts in the world If then thou wouldst retaine thy joy take heed of remisnesse and negligence in duties Now having remooved these impediments I shall exhort you to set upon some Duties I shall set downe three only which I shall but name them and so conclude 1. You must labour to live by faith Had we more experience Dut. 1. Live by faith of this sweet and pretious life of faith our hearts would be established we should cast our selves upon the divine providence and stay upon his covenant and resolve with holy Job though the Lord should kill us yet we would trust in him What ever crossesse Job 13. 15. came upon us yet we should never let goe our faith We should believe against beliefe and hope against hope and now when sense and reason failes us we must leave of disputing and learne to believe Oh! then support thy spirit upon a promise Believe that all things shall work together for the best to them that love God Faith Rom. 8. 28. made Stephen see Christ even through a shower of stones and faith made Job see a redeemer upon the Dunghill Faith makes any condition comfortable It is the sweetest life in all the world to live by the faith of the Son of God 2. Labour for a sacred communion and intimacy with Jesus Dut. 2. Labour for a sacred communion with Christ Christ One moment of communion with Christ will transport thee with joy unspeakable which a stranger intermeddles not with all None can reveale these joyes but those that feele them These are the white stones the hidden Mannah the new Name which no man can read but him that hath it Oh! what ravishing love tokens are those which Christ vouchsafes unto his children one of these spirituall illapses into the soule is to be preferred before the Empire of the world 3. And lastly be much exercised in meditation and prayer By Dut. 3. Be much exercised in Meditation and Prayer prayer thou confer'st with him that is invisible and meditation is the wing of the soule to carry up its services as a sweet smelling sacrifice into the Almighties nostrills If we would pray more and spend our time as Isaac did in meditation if we would wrestle with God by prayer and supplication if we would imitate Hezekiah and spread the letrer before the Lord and daily poure out our spirits before him Oh! what comfortable lives should we lead even a heaven upon earth And such a heavenly life would be as a Bulwarke of defence to ward of the Batteries of the worst of enemies Could we get such a sacred acquaintance with God and have our Conversation in heaven we would not feare what men and Devills could do against us We should not feare the Combinations of such who are profest Adversaries to the Universities and Ministery For God will say unto these most desperate Adversaries destroy not those Clusters for there is a blessing in them REALL CONVERSION DISCOVERED from Rom. 12. 2. But be yee transformed by the renewing of your mind THE Apostle having dehorted the Romans from Sermon 10. Preached at St. Marye's Oxon. Feb 5. 1659 60. all conformity to and Compliance with the garbes fashions and evill practices of the men of the world presseth home by way of exhortation the maine fundamentall duty To be transformed in the renewing of their mind Which words though few are a full Character and an essentiall definition of a truely Converted Person viz He is one that Divis is transformed in the renovation of his mind More particularly we may observe 1. A duty Be ye transformed 2. The subject the mind 3. The Qualification of that subject By the renewing What 's needfull for explication of these Particulars I shall endeavour to make good by the Inlargement of this fundamentall Doctrine That Doct. Every Person who is really Converted is transformed and changed in the renovation of his mind Method propounded For the Methodicall unfolding of this poynt of Doctrine I shall thus proceed 1. By inquiring what 's to be understood by transformation 2. What by renovation of the mind which premised then 3. I shall endeavour to make good the Proofe of the Assertion 4. And lastly make particular improvement of all by some usefull Application 1. We are to make Inquiry What it is to be transformed For 1. What it is to be transformed a Resolution thereunto we are first to take notice of the Quid nominis i. e. the name them the Quid rei i. e. the thing it selfe First Let 's consider the Notation of the name The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in a proper sense is to lay aside one forme and assume another The Radix is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to the Judgment of the * Suidas Learned Masters of that language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used as Synonimous