have seen this duty tracked by the foot-steps of Gods people let us goe and doe likewise In the third place to give in the demonstration of the Point I shall 3. The Doctrine demonstrated draw a threefold Argument from the necessity equity and utility of the duty 1. From the necessity of the duty Ye have need of patience that Arg. 1. Drawn from the necessity of this duty after ye have done the will of God ye might receive the promise And that is necessary Necessitate praecepti medii For Precepts the Psalmist exhorts Râ—st in the Lord and wait patiently for him freâ— not thy self because of him who prospereth in his way because of the man who bringeth wicked dâ—vices to pass For evil deers shall be cut off but thâ—se that wait upon the Lord they shall inherit the earth And the Prophet Zephaniah exhorts Therefore wait ye upon me saith the Lord until Zeph. 3. 8. thâ— day that I rise up unto the prey for my determination is to gather the nations that I may assemble the Kingdoms to pâ—ur upon them mine indignatiâ—n even all my fierce anger for all the earth shall be devoured with the fire of my jealousie Wait on the Lord be of good courage and Psal 27. 14. he shall strengthen thine heart wait I say on the Lord. Solomon counsels Say not thou I will recompence evil but wait on the Lord and he Prov. 20. 22. shall save thee David layeth a strict charge upon himself My soul Psal 62. 5. wait thou only upon God for my expectation is from him David could have taken opportunity to have revenged himself on Saul he had him as we say at his mercy but he waited Gods time The Lord 1 Sam. 24. 23. 1 Sam. 26. 23. saith he render to every man his righteousness and his faithfulnesse for the Lord delivered thee into my hand to day but I would not stretch forth mine hand against the Lords anointed David though he had an opportunity yet considered Saul was Gods anointed therefore he would not embrue his hands in his blood 2. Necessitate mâ—dii For waiting is an instrumental means Gods way of obtaining a grant of the thing desired Simeon waited for the consolation of Israel And behold there was a man in Jerusalem Luke 2. 25. whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghâ—st was upon him The sons of God waited for their adoption And not onely they but our selves Rom. 8. 23. also which have the first-fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body And they wait for the coming of Christ So that ye come behinde I Cor. 1. 7. in no gift waiting for the coming of our Lord Jesus Christ Waiting prepareth us for the receiving of a mercy whereas murmuring querulous speeches do indispose us for a mercy Whineing strugling and quarrelling provoke God to lash us more but a quiet composed behaviour an humble submission to the will of God is a ready way to obtain the thing desired even a comfortable fruition of our expectation God is most ready to help his people when their hearts most long after him for so runs the Promise I will pour Isa 44. 3. water upon him that is thirsty and floods upon the dry ground I will pour my spirit upon thy seed and my blessing upon thine off-sppring After the Church was in pain and travel and endured many throws and hard labor in expectation of deliverance read the gracious answer Thy dead men shall live together with my dead body shall they arise awake and sing ye that awell in dust for thy dew is as the dew of hearbs Isa 26. 19. and the earth shall cast out the dead So that waiting works two things 1. It prepares us for a mercy it seasoneth our hearts and disposeth them for the entertainment thereof so that we are as Vessels throughly season'd 2. It sets a higher price and estimate on the mercy when it comes A mercy beg'd by Prayer waited for with Patience will of all others be the sweetest to us in the fruition Hannah had more children after Samuel but none so valued as Samuel the childe of her Prayers Now if deliverance and settlement to the Kingdom come as an answer of our Prayers O how welcome will the deliverance be It 's a comfortable experience recorded of the Church And it shall Isa 25. 9. be said in that day lo this is our God we have waited for him and he shall save us This is the Lord we have waited for him we will be glad and rejoyce in his salvation 2. The second Argument shall be drawn from the equity of the Argu. 2 Drawn from the equity of the duty duty It 's all the equity and reason of the World that we should wait upon God we are Creatures and is it not equal that the Creature should wait upon the Creator we are Servants and should not Servants wait upon their Masters Behold as the eyes of servants Psalm 123. 2 look unto the hands of their masters and as the eyes of a maiden unto the hand of her mistress so our eyes wait upon the Lord our God until that he have mercy upon us We are children and should not children wait upon their Father These relations intimate the equity of the duty we say that Relations though they be of least entity yet they are of greatest efficacy Doth not the Husband-man wait for the Harvest Doth not the Mother wait for the time of her deliverance Doth not the Patient wait upon the working of the Physick Now God is giving the Kingdom strong Physick a Purge to some a Vomit to others nay have we not just cause to fear that by reason of our Laodicean luke-warmness God will vomit us out of his mouth Let 's wait and see what God will do though we know not yet he knows the reason of his own proceedings God made Nebuchadnezzar a scourage to the Jews and God calls him his servant but because Nebuchadnezzar acted his own malice and revenge God will turn the wheel upon him Jehu was made an Instrument to root out Ahabs Family but because his heart was naught he aimed at the Kingdom for himself God threatens to avenge the blood of Jezreâ—l upon the house Hos 1. 4. of Jehu God may raise up one to punish another and when they have done God may find out a scourge to punish the punishers themselves These are Gods Acts his strange Acts for so are his judgements Isaiah 7. 20. God will have a razor for that purpose In the same day shall the Lord shave with a razour that is hired namely by them beyond the river by the king of Assyria the head and the hair of the feet and it shall also consume the beard And notwithstanding greatness of
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
consult the eternall benefit of your immortall souls Now the voice of the Turtle is heard in the Land Manna falls round about your Tents The spirituall Manna of the word is plentifully rained downe amongst you You never had more frequent never more profitable preaching Now the Spirit moves by the Ministery of the word And the Lord expostulates the case * Ezek. 18. 31. Why will you die O house of Israel The Lord delights not in your blood so he professeth †Vers 32. For I have no pleasure in the death of him that dyeth saith the Lord God Wherefore turn your selves and live ye Now the Lord Jesus knocks at the dores of your hearts â—â— and waits for admission He waits to be gracious and even waits till his locks be wet with dew He invites himself to be thy guest and he invites thee to come unto him he will entertain thee with a banquet of love Now herein appears the great and wonderfull condescension of our gracious God who to shew his willingnesse to be reconciled is himself first in the motion We sought not to him though we were the offenders but he sought unto us Hence appears how abundant in loving-kindness mercy the Lord is towards us even alwaies before hand with us in mercy notwithstanding we unthankfull wretches are behind hand with him in duty The Lord convinceth all the World and stops the mouths of Cavillers that he is not so austere as some men mis-understand him but he seeks to us first and is * 2. Pet. 3. 9. not willing that any should perish but that all should come to repentance A greater gift the Father could not give then his beloved Son yet he sent him out of his bosome the Son in whom he was well pleased not to reign according to the state of earthly Kings but to be as †Mat. 3. 17. one that serveth and not to save his life but to lay downe his life as a ransome for all those that were given him of the Father And to this very end and purpose Christ came ‖ Mat. 18. 11. That he might seek and save that which was lost We were all lost in the old Adam and there was no way of recovering our selves but by seeking after our Interest in the new Adam yet we would not seek him we ran away from him and when he invited we made excuses and would not come when he knockt we bolted the dore when he called we would not answer But Jesus Christ in the day of his power makes us a * Ps 110. 3. willing people or a people of willingnesses as the originall expresseth it Now Christ's great errand was to seek us when we were altogether lost and when he found us he beseeched us by the Ministery of his Ambassadours that we would be reconciled unto God Fourthly consider Reconciliation once made for us by Jesus Motive 4. Reconciliation once made is made for ever Christ with the Father is abiding and permanent There will be no breakings out again The Reconciliation once made is made for ever and the Foundation of it is the Faithfulnesse of God He is a God †Psal 89. 28. 34. keeping covenant ‖ 2 Chr. 13. 5 faithfull that hath promised his * Heb. 10. 23. promises are yea and Amen The covenant of God is †2 Sam. 23. 5 an everlasting covenant it 's a covenant of ‖ salt and the love of God is * Jer. 31. 3. everlasting And Christs love is †Joh. 13. 1. to the end Christs prayers and intercession are everlasting as in the place forecited Heb. 7. 25. So that hence we may conclude that once justified and for ever justified once reconciled and for ever reconciled Let us on our part labour to get assurance of our reconciled estate and get more evidences and manifestations thereof unto our own souls and so we shall reap the greater comfort As for Gods part there 's no possibility of failing he never was nor will be worse then his word He is truth it selfe and he glories in that attribute of truth that he is faithfull in all his promises Balaam though a mercenary Prophet gives a true attestation * Numb 23. 19. Numb 23. 19. God is not a man that he should lye neither the Son of man that he should repent hath he said and shall he not do it or hath he spoken and shall he not make it good Such then as hold the Saints Apostasie as Petrus Bertius doth the Frontispice of whose book viz. Apostasia sanctorum seems to me to be contradictio in adjecto and others both of the Popish and Arminian faction now adaies do highly derogate from the faithfulnesse of God and are the greatest adversaries unto the consolation of Gods Children by making them sad whom God would not have made sad Among many there 's one speciall Scripture which overthrowes all the Arminian Cavils in this particular Here let us fix and through Gods grace resolve never to start a jot from that truth delivered by our Saviour †Joh. 10. 28. Joh. 10. 28. And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand Here 's our strong hold that our perseverance is not in our own but in Christs keeping And the perpetuity of a Saints condition depends not upon his free will which is an Aegyptian reed and is deceitfull but upon free grace upon Christs Intercession And there is ‖ Heb. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help laid upon him that is mighty and Christ is the rock of Ages here is security enough here we may safely venture all He hath said it and there 's enough in that promise He will never leave thee nor forsake thee Fifthly and lastly and with this particular I shall conclude Motive 5. This may be the â—last time of tendring termes of Reconciliation consider seriously for ought either you or I or any other can discern this may be the last offer and tender of Gospel-reconciliation that ever may be vouchsafed unto you If you stop your ears and refuse to give audience unto Christs Ambassadours this day for ought any of us knows their commission may be expired and quite out of date to morrow In a short time the most holy industrious and faithfull Ambassadour may have his Quietus est Christ may say to him †Mat. 25. 21. Well done good and faithfull servant enter into the joy of thy Lord. As then you desire that the Ministers of Jesus Christ may give up their account ‖ Heb. 13. 17. with joy and not with griefe let it be your wisdome and care in this very day which may be a criticall day to entertain those things which concern your everlasting peace Now you enjoy Sabbaths the desire of dayes the Ordinances the * Is 25. 6. feast of fat things yet your eyes behold your teachers
Three Decads OF SERMONS Lately Preached to the VNIVERSITY at St MARY'S Church in OXFORD BY HENRY WILKINSON D. D. Principall of Magdalen Hall Eccles 9. 10. Whatsoever thy hand findeth to do do it with thy might for there is no worke nor device nor knowledge nor wisedome in the grave whither thou goest 2 Cor. 5. 14. For the Love of Christ constraineth us ACADEMIA OXON IF SIS OXFORD Printed by H. H. for Thomas Robinson 1660. Almae Venerabili Matri ACADEMIAE OXONIENSI TRES CONCIONVM DECADES in Templo S. MARIae haud ita pridem habitarum In perennis Obsequii Gratitudinis Testimonium D. D. D. Q. L. M. Q. HENRICUS WILKINSONUS The AUTHOR'S Preface to the unprejudiced Reader BE pleased Reader with patience to take notice of and give Credence to this true though brief ensuing Information As for my part being conscious to my self of manifold Failings perhaps more then others can or will acquaint me withall I should have stood in more awe of a Press then in such a Critical Age to have exposed even the best of my Labors to publick view Had not some both eminently Godly and Judicious incouraged me much by their Approbation Amongst whom the * Dr. J. Conant Vice-Chancellor and * Dr. Edw Reynolds Dean of Christ-Church whose Judgements I highly value approved what now comes forth Likewise those several Sermons which I formerly Printed in another Language for the most part were communicated to a * Reverend and Dr. Harris President of Trinity Coll Oxon. Judicious Divine lately gone to Heaven with whom I had intimate acquaintance and always found a faithful Friend by whose Advice they were committed to the Press For Apologies and such like preliminary Discourses I purposely wave as superfluous altogether I have often thought not without great detestation of a proud vain-glorious speech of one not worth the naming Trajectum plantavit Lovanium rigavit Caesar dedit Incrementum Whereupon another made Answer Hic Deus nihil fecit I shall acknowledge Adwickium in Agro Eboracensi plantavit There I was born Oxonium rigavit There I had the greatest part of my Education Christus autem dedit Incrementum The increase and blessing of all I ascribe unto Christ alone Paul may plant and Apollo may water but God alone 1 Cor. 3. 6. giveth the encrease I have read that a Philosopher accounted it as his honor That he was a Man a Citizen and lived in the time of Socrates Much more do I account it my honor to be a Christian and born in a Land where Christ is known And through riches of Grace and Mercy to be born again And to be accounted worthy even such a worthless Instrument as I am to be a Minister of the Gospel of Jesus Christ for whose sake to spend and be spent I account it a far greater honor then to be the Emperor of the World And if the Lord be pleased to make me more Instrumental to gain souls to Christ through Mercy I have already heard of some brought in to my comfort This Mercy I shall value at a higher rate then all the Kingdoms of the World and the glory of them Neither may I pass by in silence for which I cannot be thankful enough Gods gracious dealings with me in my younger years at Glocâ—ster where Mr. John Workman Mr. John Langly the Lord blest to my soul the Ministry of a * Holy man of God and likewise the Labors of a * Worthy School-master Further The Lord in mercy afforded unto me great advantages after I was placed in Magdalen-Hall under the Government of * Dr. John wilâ—inson Principal of Magdalen Hall 43 years my Honored Uncle the vigilant Principal one as I conceive endowed with the spirit of Government where likewise I was well accommodated with a * Dr. Henry wilkinson now Cannon of Ch Ch Religious Learned and Diligent Tutor now an eminent Professor of Divinity in this University These I mention with thankfulness unto God And with Pliny I conceive it Ingenuum confiteri per quos profecâ—rim As for many of my Brethren who have more Talents entrusted to them then my self I envy not any of them but heartily wish a diligent improvement of them as remembring where much is given much is required For what through Grace is given me I am obliged to be thankful and not hide in a napkin Those Scriptures are as Frontlets before mine eyes and frequent Monitors unto me viz. Eccles 9. 10. Whatsoever thy hand findeth to doe doe it with thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest Joh. 9. 4. I must work the works of him that sent me while it is day The night cometh when no man can work And 2 Cor. 5. 14. The love of Christ constraineth us Upon these Principles I desire to manage all my undertakings and act accordingly Now in an especial manner I present these Sermons as Duty and Gratitude bindes me to the University before whom I Preach'd them I cannot conceal what my heart is so much affected with but must acknowledge with all thankfulness those signal Mercies from Heaven of late extended even to a Miracle that the Ministry and maintenance due thereunto the Universities and their Priviledges are yet secured and rescued from the malitious projects and attempts of unreasonable men who cry with a Stentorean voice against an Universitie as the children of Edom did in the day of Jerusalem Psal 137. 7. Rase rase it even to the Foundation thereof These are of John of Leydens and Wigelius his Faction lately consuted by a * Learned Dr. Arrowsmith in Orat. Aqtiweigâ—l Professor It 's sufficiently known that men of this Leaven have an evil eye against all Schools of Learning and therefore bespatter and calumniate them that they may more easily make a prey of their Revenues This was the Divelish design of Julian the Apostate to overthrow Schools of Learning and rob them of their maintenance and this was a subtle Stratagem used by him to hinder the succession of Ministers But all sober minded persons who have their eyes in their heads see and cannot but acknowledge the singular and daily use of Publick Nurseries of Learning Maugre all the Aspersions and out-crys of those false tongues set on Fire of Hell From these places of Learning have come forth a Noble Army of Martyrs viz. Cranmer Ridley Latimer Hooper Bradford Tindall Philpot c. who have resisted Popery unto Blood and sealed unto the truth of the Protestant Religion with their own Blood Our Vniversity of Oxford can produce a large Catalogue of eminent Champions for the Truth some whereof were Bradwardin Wickliffe Jewell Fox Jo Reynolds Hooker Ayry Crackenthorp Field Lake Hackwell Benefield Bolton Pemble c. Our publick Professors have been an Ornament unto that Chair and have opposed Rome Racovia Munster c. Their Names are like precious Oyntment poured forth leaving
he shall be recompensed accordingly there being such an exceeding rarity and scarcity of such precious Commodities So immaterial Pearls Gospel Ordinances purely dispensed are rare to be found Pure Officers and pure Administrators without humane mixture or composition are very rare Divide the World as some have done into thirty parts but 〈◊〉 are in Christendom and even in See a Map called Châ—istianographia Christendom are Papists Socinians Arians Pelagians Sons of Heresie who differ from the Orthodox even in Fundamentals And now adays though for what 's already done we have cause to bless God with meltings of heart yet through the manifold obstructions of a formal and superstitious People 't is very rare to finde a faithful soul-saving Ministry Omne tempus Clodios non cmne Catones foret He 's but a meer stranger in Israâ—l who knows not that Priests of Baal and Bacchus such as made the Sacrifice of God to be abhorr'd have been like Sycamores in the valley for abundance And I wish there be not a remnant left of that wicked generation who within these Walls are enemies to Reformation who brayd of the murmuring Israelites saying Come let us make us a captain and go again unto Aegypt The Language of their heart is Let 's have our Altars our Images Copes Genuflexions Cringings the Liturgy with all its bundle of Ceremonies And no wonder Missa non morder These never touch the quick But all this while the faithful sedulous I aborers in Gods Vineyard are very few old Mnasons the good old Puritans are very few The harvest is great and the laborers few We must therefore pray that God would send forth faithful laborers into his harvest Thirdly As Pearls are rare and scarce so they are hard to be got 3. Pearls are hard to be got there 's much difficulty in getting of them even in those places where they are to be found For getting pretious Stones I told you before many venture far and scramble upon Rocks to get Pearls as some Travellers report the Merchant must wait the ebbing and the flowing of the Sea and tarry till such a certain season waiting many days and nights till that come then sound the depth of the Sea Some dive and hazard their lives for them So sor to get immaterial Pearls is a great difficulty All the graces of the Spirit are invaluable Pearls the richest Bracelet or Neck-lace of Pearls that ever I read of you have mentioned by the Apostle Adde to your faith vertue c. To get a common temporary faith a verbal 2 Pet. 1. 5 6 7. love a groundless hope is easie and ordinary but to get a justifying faith an unfained love a stedfast faith here lieth the difficulty here 's the labor here 's the work indeed To get saving Graces thou must be in labors often in watchings often in fastings often and thou must pass through good report and evil report fiery Serpents and sons of Anak You read of a work of faith a labour of love a patience of hope Salvation is a Pearl of glory and we are commanded 1 Thâ—ss 1. 3. Phil. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Work out your own salvation with fear and trembling 'T is the difficultest task in all the World to save our souls The way to Heaven is a straight way a narrow Gate there are many obstacles brakes and bryars in the way Beasts of Ephesus to be encountred withal This conflict cannot be managed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without raising a dust without shedding of Blood Thou must set thy self in battel aray against thy self the spirit against the flesh Cum hac controversiaâ—nati sumus saith a Father Thou must wrestle Matth. 11. 12. against Principalities and Powers thou must run a race thou must even storm Heaven and take it by violence Peradventure thou mayst be stript of all and 't is no matter if in the interim thou beest cloath'd with the righteousness of Christ It may be God intends thee for a Martyr to seal the Truth with thy blood Happy wilt thou be notwithstanding all the hardships and difficulties thou hast grapled withal if thou comest to Heaven at the last one moment of Heavens joys one beam of Gods reconciled countenance will make amends for all The Apostle determines That the afflictions of this present time are not worthy to be compared with the glory that shall bâ—revealed Rom. 8. 18. in us Fourthly Pearls are of invaluable price and estimation Clâ—opatra's 4. Pearls are of unvaluable price Pearl was worth many thousands One Pearl no bigger then a mans thumb may be worth many thousands So the Pearls of the Gospel are of invaluable price This Cabinet contains the most pretious Gems in the whole Universe Every Gospel-promise is a pearl That excellent promise which hath five Negatives and five Negatives in Greek more vehemently deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 5. is of it self more worth then an inheritance of ten thoufand pounds per annum Those promises John 3 36. and c. 10. 28. are the Jewels which Believers lay up as their chiefest Treasure Fisthly Pearls are full of vertue and medicinable There 's much 5. Pearls are full of vertue vertue in divers pretious Stones Jewels commonly worn have much vertue in them and Pearls questionless much more That which is called the Magistery of Pearls is of special use It 's commonly observed that the Ruby cures the dimness of the eyes and the Topaz keeps a mans hand from scalding The Carbuncle gives light in the dark and the Saphire cures the stingings of Scorpions So the word of God is that Ruby that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Rev. 3. 18. that enlightneth thy eyes that makes thy darkned an enlightned minde Christ is that Topaz that good Physitian that heaâ—s thy distempers both of body and soul Look upon Christ with the eye of Faith and thou shalt be cured of the stingings of Scorpions of Sin and Satan as they were who eyed the brazen Serpent and were cured of Numb 21. 9. the stingings of the fiery Serpents Sixthly Pearls are sterling Commodities in every place In many 6. Pearls are lterling commâ—dity Nations our Coyn is not currant with them neither theirs with us But Pearls are currant every where Certainly therefore there 's much worth in Pearls for God-would not so befool the whole world neither would the Scripture shaddow forth the glory of Heaven by Pearls Rev. 21. 21. were there not an extraordinary worth in them So the Gospel of Jesus Christ is a sterling Commodity where ever it comes It hath the stamp of the King of Heaven upon it where the light of the Gospel breaks in it findes or makes a way for its entertainment It 's so lovely that it will ravish us with its love the Proclamation runs Ho every one that thirsteth come unto the waters The Gospel is right metal and passable wherever God will have it It
made conformable unto Christ the head and Captaine of their salvation in a way of suffering Heb. 2. 10. And sayth the Apostle Peter For hereunto were yee called because Christ also suffered for us leaving us an example that yee should follow his steps I Pet. 2. 21 and this is that which the Apostle did so earnestly desire to know even the sellowship of Christs sufferings Phil 3 10. Now between the head and the members there ought to bee a conformity Christ went into his glory by the way of sufferings Christ suffered in his name hee was called a Wine-Bibbâ—r a Deceiver a Samaritan an Heretick a Devill hee was scoft at scorn'd crucified And his singular patience is upon record 1 Pet. 2. 23 who whâ—n hee was reviled reviled not again when hee suffered hee threatned not but committed himselfe to him that judgeth righteously Yea hee suffered in every place hunger in the desert resistance and reproaches in the temple an Agony in the garden contumelies in the judgment hall crucifying without the city likewise hee suffered in every part his eyes ran down with teares his temples with blood his eares tingled with buffetings and the hearing of their blasphemies and glowed with their reproaches they afflicted his tast with gall and vinegar pierced his hands with nailes his sides with a spear his heart was full of sorrow his soule of anguish hee gave his back to the smiters and his cheeks to those that plucked off the hair Isai 50. 6. Never was any sorrow like unto his sorrow the wrath of God was powred upon him in a full bitter cup and all was to this end that hee might leave us an ensample to follow his steps Heb. 12. 3. For consider him that endured such contradictions of sinners against himselfe lest yee bee wearied and faint in your minds Now then let us expostulate the case did our master suffer and shall not wee his servants did the head suffer and shall not the members sympathise Learne therefore to follow Christ to Golgotha and bee conformed to Christ in the vaile of his misery in his temptations if ever you look to abide with him in his kingdome Look for it make account of it whoever thou beest that art a Disciple of Jesus Christ Thou shalt one time or other drink of the Fathers cup of affliction in via before thou shalt drink a cup of new wine in Patria Doe you look for better usage and entertainment than Christ and all his witnesses have met withall before you Herein Man hath a priviledge above Angels hee hath a body and can suffer and so hath not Angels The 4th and last reason shall be drawn from those singular benefits Reas 4. Drawn from the benefit of suffâ—ring for Christ 1. that accrew unto God's people from their sufferings 1. Their suffering places are furnaces not to consume but to purify and refine them Dan. 11. 35. And some of understanding shall fall to try them and purge them and to make them white even to the time of the end because it is yet for a time appointed and likewise the same Prophet tels us Dand. 12. 10 many shall be purified and made white and tryed but the wicked shall doe wickedly and none of the wicked shall understand but the wise shall underst and. To the same effect the Prophet speaks Zech. 13. 9 and I will bring the third part thorow the fire and will refine them as silver is refined and will try them as gold is tryed and to purge them and to take away their dresse and Tinne Is 1. 25. Suffering places are Gods framing houses wherin he fashions and casts his people into a new mold hee makes their graces shine the the brighter as candles doe by snuffing Wee had not got so great knowledge of the patience of Job and courage of Paul Jeremy and Daniel were it not for their sufferings Their suffering places are as so many consecrated Oratories Act. 16. 25 and at midnight Paul and Silas prayed and sang prayses unto God and the prisoners heard them In prison Manasseh fell a praying Hee got more good by a Prison then by a Throne how sweetly did the Martyrs pray in prison what ravishing letters did Bradford Philpot Carelâ—sse and others write out of prison Men may imprison the body but cannot imprison the spirit The hearts of God's children are enlarged though thir bodies are imprisoned The Lord Jesus Christ is the supporter of the Saints in their sufferings and applyeth his cordial comforts to them in their languishing condition An Angel comforted Jacob when he was afraid of his brother Esau and hee saw a vision at Bethell An Angel comforted Elias when Jezabel had designed him to destruction an Angel delivered Peter out of Prison and supporting grace strengthened Paul 2 Cor. 12. 9 and hee said unto mee my grace is sufficiâ—nt for thee for my strength is made perfect in weakness most gladly therefore will I rather glory in mine infirmities that the power of Christ may rest upon mee Suffering is the way to prevent sufferings suffering loss of goods liberty life for Christs sake is the way to prevente eternal sufferings For 6ly and lastly suffering for and with Christ hath an ample reward Rom. 8. 17 if so bee that wee suffer with him that wee also may bee glorified together Compare our sufferings and glory together vers 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revâ—aled in us 2 Cor. 4. 16 17 For which cause wee faint not but though our outward man perish yet the inward man is renewâ—d day by day For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory And thus much for explication and confirmation of the doctrine Applic. I now descend to particular application In the first place this reproves the paucity of those that will suffer Vse 1 for Jesus Christ you know how Peter boasted of his courage and how lamentably he was foyld Many pretend valour and resolution For reproof for the truth and are voces praeterea nihil Therâ—s a notable story in the book of Martyrs concerning Dr. Pendlâ—ton and M. Saundâ—rs Mr Saunders was timerous and affraid lest he should deny Christ The Dr was confident and sayd being a corpulent man that each gobbet of fat in his body should fry at the stake but this Braggadocian turn'd Apostate and the other timorous Christian suffered Martyrdome I may not shoot at Randome but levell at some particular persons these ' I le single out that are of all others unlikely to suffer when persecution comes 1. They that will not endure a lesser evill for Christ will never endure 1. They that will not endure a lâ—sser suffering are unlikely to to suffer greater a greater If thou hast runnâ— with footmen and they have weariâ—d thee then how canst thou contend with horses Jer.
and pray Isa 26. 16 20. wrestling of tugging hard at the Ore This God looks for and his people have practiced Lord in trouble have they visited thee they poured out a Prayer when thy chastning was upon them Come my people enter thou into thy â—hambers and shut thy doors about thee hide thy self as it were for a little moment until the indignation be over-past We are in an afflicted condition and the counsel of the Apostle is Is any among you afflicted let him pray We are sick and wounded The same James 5. 13. Apostle prescribes Confess your faults one unto another and pray one James 5. 16. for another that ye may be healed the effectual fervent prayer of a righteous man availeth much There 's a dreadful tempest the ship is a sinking we had need be awakened and cry unto God we had need pray Lord save us or else we perish This God expects Thus saith Ezek. 36. 37. the Lord God I will yet for this be inquired of by the house of Israel to do it for them I will increase them with men like a flock This duty of Prayer hath a commanding vertue The expression is very high Thus Isa 45. 11. saith the Lord the holy One of Israel and his Maker ask me of things to come concerning my sons and concerning the works of my hands command ye me This is Solomons Pharmachum Catholicum even a Medicine for all diseases O pray pray rowl your selves in the dust you deal for a Kingdom you deal for the Church the Gospel and its Ordinances for the lives of millions pray then in good earnest and joyn fasting with waiting Antichrist is a strong Devil this kinde goeth not out but by fasting and prayer 2. Wait and study the Scriptures Affliction saith Luther makes us Means 2. Wait and study the Scriptures understand Scripture we understand now what is meant by confusion and desolation Compare the times of Habakkuk with our times and they come very near they answer one another as face answereth to face Such a dark vision is now as was then Let us study and search whether the Witnesses be slain or no If they be slain then we may expect glorious times if not worse are to be looked for As far as I can apprehend by comparing Scripture with Scripture though it 's difficult to determine by the Witnesses are meant the Magistracy and Ministry Compare Rev. 11. 4. with Zech. 4. 3. and 14. These are the two olive trees and the two candlesticks standing before the God of the earth So in the Revelations And in Zechary we read And two olive trees by it one upon the right side of the bowl and the other upon the left side thereof Then said he these are the two anointed ones that stand by the Lord of the whole earth I determine nothing in this doubtful case but the great contempt cast upon both Magistracy and Ministry and greater yet is to be feared even throughout all Kingdoms makes it probable that the time of their slaughter draweth nigh We may not be over-curious in fixing particular times lest we incur the same check for our curiosity as they did It is not for you to know the times or the seasons which the Father hath put Acts 1. 7. in his own power 3. Wait upon God in his Ordinances Yet you have them and Means 3. Wait upon God in his Ordinances Isa 30. 20. blessed be God vve yet have a nail left us in the publick Assembly That Prophecy is made good That though the Lord give you the bread of adversity and the water of affliction yet shall not thy teachers be removed into a corner any more but thine eyes shall see thy Teachers Yet we have a publick Vision The voice of the Turtle is yet heard in our Land Let 's wait at these Bethesdah's at the Posts of Wisdoms Gate we should mourn for the great contempt that is cast upon Ordinances and because others slight them we our selves should learn to esteem them highly frequent them diligently and pray that God would teach us to profit by them The Word Sacraments Sabbaths Meditations Conference are advantagious Ordinances even the food of our souls Take away meat and drink and you starve the Body Take away Ordinances and you slarve the Soul Wait and treasure up your experiences Review and call to Means 4. Wait and treasure up your experiences minde the mercies of old what God hath done for you in former times Thou hast known a Famine God hath provided for thee then Thou hast been in great straits and dangers and God hath delivered thee at that time Thou hast been at the Graves mouth and a sentence of death seemed to pass against thee God hath restored thee to tell his Praises and to bless his Name Thou hast known Troubles Tumults and Commotions in the Kingdom and God hath quieted and composed them Thus then argue God is the same God he is in Heaven still and doth whatsoever he pleaseth he is as willing as able as merciful as ever He sets bounds to the Seas and stills the raging of the people He is not changed with the change of time Christ is the same yesterday to day and the same for ever Though we are out of order yet his Covenant Heb. 13. 8. 2 Sam. 2â— 5. is ordered Though we are transient yet his Covenant is everlasting Wait in the right season Now is the season perilous and a time Means 5. Wait in the right season of waiting Times of afflictions are waiting times When all seem against thee and thou canst not tell how to conclude from such premises as were unheard of before Now wait and be silent Be silent O all flesh before the Lord for he is raised out of his holy Zech. 2. 13. habitation Be far from murmurings and responsations against God Thou must wait upon God in the way of his Judgements yea in Isa 26. 8. the way of thy Judgements O Lord have we waited for thee The desire of our soul is to thy Name and to the remembrance of thee Sixthly and lastly Joyn reformation with waiting I press not Means 6. Joyn reformatâ—on with watching all this while a lazy idle waiting a folding thy hands in thy bosom but a working waiting Wait and purge thy conscience Trim up thy soul for the entertainment of Jesus Christ God will not come into a Cage of unclean Birds The soul must be purified Mercy follows Reformation at the heels Deliverance followeth Reformation Many days of Humiliation we have had and when one is done we had need have another to bewail the failings of the former So that many harvests are past and many Summers ended and we are not saved But if there was one day of through Reformation the business would be done God would be intreated for the Land We may justly fear that the Commission given to the Sword is not yet called back
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
when the right of the cause and just ingagements require you to speak Tamper not about secular business on the Lord's day Verbum sapientibus abundans cautela non nocet You the grand Inquest let mee bee a remembrancer of your To the Grand-Inquest duty Inquire into the sinnes of your County Are there not Blasphemers Sabbath-breakers Prodigious swearers Opressers Adulterers Make of them faithfull Presentments Doe not you see what abundance of mischiefes Ale-houses produce what a great deale of service they doe the Devill Labour I beseech you to disposess the Divell of his strong holds Purge your Townes and Families Who knowes but that yee are called to such a time as this You have a price put into your hands Oh! let it not bee a price put into the hands of fooles who want hearts to make the best improvement of it As you love the Gospell your lives livelyhoods as you consult the good of your Countrey and tender the safety of the land of our Nativity strive to beat down sinne to reforme your lives that so God may turne away from his fierce anger And to you all high and low of what ranke or condition soever I addresse my exhortation as Amos 4. 12. Therefore thus will I doe unto thee O Israel and because I will doe thus prepare to meet thy God O Israel Zeph. 2. 1. Gather your selves together yea gather together O Nation not desired c so Joel 2. 12. Therefore also now thus saith the Lord Turne yee unto mee with all your hearts with weeping fasting mourning And you that remember least bee sure to remember my text Carry it home with you and put it in practice Hate the evill and love the Good and establish judgment in the gate It may bee that the Lord God of hosts will bee gracious to the remnant of Joseph The Fountain opened Or Free Grace discovered From Zech. 13. 1. In that day there shall be a Fountain opened to the House of David and to the Inhabitants of Jerusalem for sin and for uncleanness A Word spoken in due season is like Apples of Sermon 8. At St. Mary's Oxon. May. 17. 1649. Gold in Pictures of Silver Prov. 15. v. 11. My Text is such a precious seasonable Word even a Word of Comfort opportunely administred to the Mourners in Zion For you may cast your eyes on chap. 12. v. 10 11 12 13 14. and there you may read how deeply the Children of God drank of the Cup of Mourning they had tears plentifully given them to drink and their sorrow is not an ordinary but a soaking bitter sorrow ver 10. And I will pour upon the house of David and upon the Inhabitants of Ierusalem the spirit of grace and of supplications and they shall look upon me whom they have pierced and they shall mourn for him as one mournâ—th for his onely sonne and shall be in bitterness for him as one that is in bitterness for his first-born A midst these sorrows this Evangelical Prophet holds forth the Mâ—ssias Iesus Christ the chiefest joy to swallow up an Ocean of sorrows So that the words read are a Prophesie of Jesus Christ tendring his free grace and mercy to a people broken with godly sorrow for sin Whilst tears are in their eyes and sorrows in their hearts soul-ravishing joys and consolations are promised from the presence of God In that day there shall be a fountain opened Wherein observe First a Mercy promised not a stream but a The Text divided fountain 2. The extent and greatness of the Mercy in hand not a fountain sealed lockt up but opened 3. The opportunity In that day 4. The persons to whom this great rich Mercy is promised to the house of David c. 5. The end and benefit accruing for sin and for uncleanness To give a brief Paraphrase on the Words They are a Prophesie of the wonderful Redemption and Sanctification of sinners by the Blood of Christ It 's said In that day i. e a day of sorrow and mourning for sin after they had been sensible of sin throughly humbled felt the Gall and Wormwood bewailed the bitterness of sin then joy comes after sorrow After the people had mourned for their sins against Christ then Christ washeth them and cleanseth them when sin hath been their greatest sorrow then comes Christ and is their greatest joy It is sayd A fountaine O rich mercy A fountaine opened O height of mercy Free grace is offered justification and sanctification by the blood of Jesus Christ He is the inexhausted fountaine his blood is never drawn dry neither is the Exchequer of his grace lockt up so that none can come at it but it 's opened and freely tendred for the house of David the inhabitants of Jerusalem This fountaine is opened for them they are washt and cleansed in the meritorious laver of Christ's blood But why to them v. 10. to them is promised the pouring of the spirit and to them is Christ promised they are sensible of the bitterness of sin they know how to relish the sweetnesse of a Messias The fountaine is opened to them exclusive and to them only To others it 's a Fountaine sealed Christ came to save his people There are a peculiar people whom Christ loveth washeth saveth and these are the house of David and Ierusalem i e the Children of God in Covenant It 's said for sin for uncleannesse whatever pollutions impurities are in the Saints here they are invited to come wash Rev 1. 5. be cleane This fountaine of the blood of Christ washeth cleanseth the house of David and Jerusalem from all sinne and impurity This scripture requires a fuller Exposition but it 's my purpose to draw forth the Doctrines and in the explication of the doctrines to insist on a larger exposition of the words Two doctrines which are principally held forth are these 1. When the children of God are soakt in their teares of godly sorrow for Doctrin 1 sin then in that season divine refreshing consolations come from the presence of God 2. There 's a fountaine of free grace and mercy in Jesus Christ opened Doctrin 2 to purge and cleanse his people from all their sins and impurities I resume the first doctrine andfor the enlargment of it I propound Method of handling the first Doctrine this following Method 1. To select scripture examples for illustration and Incouragement 2. To confirme it by scripture reasons for conviction and plenary probation 3. To draw downe some scripture counsels and exhortations for the better ordering of our lives and conversations The former shall constitute the doctrinall part of the text This last the use and application For the first for scripture examples time would faile mee if 1 Scripture Examples I should enlarg my selfe in so great a Cloud of witnesses There 's a plentifull heape I shall gather sparingly and select only some choice remarâ—â—ble examples God comforts prophane
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
he that hath no money come ye buy and eat yea come buy wine and milk without money and without price A second is Mat. 11. 28. Come unto me all ye that labor and are heavy laden and I will give you rest A third invitation is John 7. 37. If any man thirst let him come unto me and drink Rev. 22. 17. A 4th is The Spirit the Bride say Come and let him that heareth say Come and let him that is athirst come and whosoever will let him take of the waters of life freely The lâ—st I shall name is the most prevalent obtestation in all the world Rom. 12. 1. I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Put forth thy labor to make a Catalogue of the mercies of God they exceed all Arithmetick measure them their dimensions are infinite The Apostle makes four dimensions breadth length heighth and depth Eph. 3. 18. The mercies of God reach to the Heavens his faithfulness to the clouds All the pathes of the Lord are mercy and truth to such as keep his covenant and testimonies Psal 25. 10. His mercy is from everlasting to everlasting his mercy is above all his works Had we the tongues of Men and Angels we could not sufficiently set forth the mercies of God yet let us summon up all the members of our Bodies and all the faculties of our Souls to praise the Lord for his mercies and tell the wonders which he hath done for the children of men How many National mercies and signal deliverances have we received and we yet are in peace even to a miracle of mercies our fleece is yet dry whil'st others are wet with blood Thousands have faln beside us and ten thousand at our right hands and no evil comes nigh our dwelling What variety of personal mercies do we receive How many deliverances have we received from the Grave being ready to fall in and yet we are reprieved and have space to repent How many deliverances have we received from Fire Water Pobbers unreasonable men and all the plots and projects of Malignant Enemies unto the Gospel of Jesus Christ Further What mercies do we receive for our souls Do we not injoy Sabbaths Ordinances publick assemblies Blessed be God our eyes yet behold our teachers and our Gospel is not driven into corners How many mercies Quot misericordiae tot ora Isa 30. 20. so many mouthes All these mercies have so many mouthes calling upon us to thankfulness and amendment of life Now the holy Spirit of God strives by all these mercies to win us to repentance It is our obliged duty as God strives with us in mercy and loving kindness so we should strive with him in our return of thankfulness and reformation of our lives Every mercy should be a Lord-stone to draw us up to Christ Every mercy should be as a foot-stool to raise us up higher to Heaven Every mercy should be as a Looking-glass wherein we should behold the visible resemblances of the loving kindness of God O then take heed of neglecting the voice of the Spirit when he calls by mercies For if he be neglected when he speaks in the sweet musick of mercies he will speak terrible things in the thunder of judgement 5. The Spirit strives by the exercise of patience 5. Yet further The Spirit strives by the exercise of patience forbearance and long sufferance towards sinners God is not willing that any should perish but that they should repent and be saved O the unwearied patience of a merciful Father How long did God bear with the old world with the Amorites Jerusalem The Lord waits to be gracious he delights in mercy It is his nature to be merciful Judgement is called his act his strange act Isa 28. 21. The Lord will rise up as in mount Perazim he shall be wroth as in the valley of Gibeon that he may do his work his strange work and bring to pass his act his strange act This is to shew his unwillingneâ—s to punish sinners till needs must He is said to hyer a Razour to shave them as if he had none of his own Isa 7. 20. In the same day shall the Lord shave with a razor that is hired namely by them beyond the river by the King of Assyria the head and the hair of the feet See and admire the wonderful patience of God though we provoke him every day O wonderful patience that the Drunkard dies not in his vomit that the Swearers Blasphemers tongues fall not presently out of their heads Still the Lord waits knocking at the doors of our hearts exercising infinite patience and forbearance towards poor sinners He whets his Sword and bends his Bow Psal 7. 12. He might cleave us asunder presently but there we have experience of singular patience God was but six days in creating the world yet as Chrysostome observes he was seven days in encompassing the Walls of Jericho before he destroyed it Patientia laesa fit furor but let us take heed of abusing patience patience abused breaks forth into extremity of fury Mercy pleads I am slighted I am abused I will no more have mercy on them then patience interposeth I will wait longer but patience being abused it pleads I will be no longer tired out nor abused At last comes long-suffering I am gentle and merciful and I will wait longer and longer but if long-suffering be wearied out What will plead for us What will become of us The long-suffering of God waited in the days of Noah whilest the Ark was preparing as the apostle Peter speaks 1 Pet. 3. 20. 2 Pet. 3. 9. The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance We should account the long-suffering of the Lord our salvation Rom. 2. 4. or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of the Lord leadeth thee to repentance 6. The Spirit of God strives by many signal exemplary Judgements 6. The spirit strives by many signal and exemplaâ—y Judgements inflicted upon others inflicted upon others We have read of the Wars of Jerusalem in Josephus but more pathetically set forth in the â—ook of the Lamentations We have read of the heavy Judgements of God upon Germany and Palatinate We have read of the barbarous butcherings of those blood-sucking Caribals in Ireland upon the Protestant Party We hear now of a Sword letting out blood in Scotland good blood and bad blood being let out together the Sword destroying one as well as another We hear of sad breaches and heart-divisions widened more and more in England You hear a general complaint of poverty and decay of Trade By all these Judgements the Spirit of God strives with us and woes
to love Jesus Christ so the Martyr in the flames cried out None but Christ Thus highly did John Baptist testifie of Christ Joh. 3. 30. so Christ may be exalted hee cares not what becomes oâ— himself So every faithful Minister puts the highest value upon Jesus Christ so Christs honour may be advanced Christs cause and interest promoted he cares not what sufferings what persecutions he meeâ—s withall Though he encounter with Beasts at Ephesus Sons of Anak and frie at a stake none of these things move him so Christ may be glorified in him and by him It 's a signe of true grace to prize Christ highly and enhaunce his esteem and honour above all things besides 3. The heart is in love with holynesse for it self â—olynesse is Charact. 3. The heart is in love with holyness the image of God Ephes 4. 24. and there is beauty in Gods imâ—ge to enamour the soul What was said of Moral virtue may be much more said of Theological Si â—erreno oculo possit cerni admirabile sui desiderium excitaret Could we discern by a spiritual eye the lustre and excellency of Holynesse O how would our hearts bee in love with it Multitudes followed Christ for the Loaves and accounted gain their godlynesse Self-seeking interests covetousnesse is that Master-wheele that sets many on working but a true Beleever accounts Godlynesse his gain Christ his honour â—eligion his preferment His eye is single his heart sincere He 'l do his duty do his work faithfully and trust God for his wages Nay Jsa 49. 4. Psal 119. 7 the work is a reward O how I love thy law saith David It was his delight he loved the Commandements above sine gold And what was the Law it was holy just and good Holynesse was the object of his love To love God for himself Holynesse for it self is a good sign 4. There must an ingenuous sorrow for sinne I call it ingenuous Charact. 4. An ingenuous sorrow for sinne in opposition to all slavish howling under the rod. There is a vast difference between Ahab and Paul between that sorrow which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. 10. and you have there seven Apostolical characters of godly sorrow 2 Cor. 7. 11. There 's a vast difference between the howling of dogges and crying of children between the crying of wicked persons as Pharaoh Ahab Cain under a heavy judgement for the punishment and smart upon them and the crying of Paul Peter and Mary Magdalen Pharaoh said Take away this plague the plague of Locusts Caterpillars c. he never was affected with the plague of his heart which was the greatest plague of all But take away my sinnes cries David Wash me throughly from mine iniquity and cleanse me from my sinnes here 's a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of godly sorrow it mourns for sinne more than the punishment it mourns for sin because it is sinne because it is a breach of Gods holy Law because thereby God is dishonoured this sorrow is kindly ingenuous when the heart is melted and mourns and is broken for displeasing so good and gracious a Lord God 5. There wil be a cordial mourning for others sinnes This affection Charact. 5. Thheres mourning for others sins Psal 119. 136 was singular in David Rivers of water run down mine eyes because men keep not thy Law A godly man layes to heart the sins of the times and the place where he lives It grieves him at the heart to see God dishonoured by any Bradford that rare spirited man grieved at the miscarriages of one of his Scholars and laid the fault upon himself for not looking better to him If he so charged himself surely our faces will gather blacknesse and a great deal of guilt will lye at our doâ—es for not discharging our trust as we ought to doe concerning so many Scholars as so many Depositums committed to our charge But let 's doe our duties and mourn over them that are refractory and keep them strict to discipline Le ts pray for them and mourn over them and questionlesse praiers and tears are prevalent weapons When thou hearest a man swear feest him drunk break Sabbaths takes no heed nor makes any conscience to walk in the way of the Lord O mourn for him and weep that God is dishonoured and reflect upon thy self thy nature is as bad as his Who art thou that differs from thy brother What difference there is it is not of thy making it 's Grace free Grace that makes all the difference 6. The heart approves it self to God so did David put himself Charact. 6. The hearts approving it self to God upon Gods Examination Such a one walks alwaies as in the presence of God knowing that God is all eye to see all ear to hear all hand to write down all He stands not to mans day and mans judgement he appeales to God the searcher of all hearts whose eyes are ten thousand times brighter than the Sun Hereupon Job raised a ground of comfort and confidence because his Redeemer was his Judge he that was his Saviour should acquit him his Witnesse was on high See his excellent protestation that his heart should not reproach him Job 27. 4 5 6. Now when a Christian is hardly censured and condemned by the world yet if he can approve his heart to God that hee hath walkt before God with an upright heart here 's ground of abundant comfort If God be for us who can bee against us If God speake peace who can speak trouble It 's God that justifieth who 's he then that condemneth Let 's all then labour to tread even paths to keep close to the rule of the Word alwaies Rom. 8. 31. to set the fear of God before our eyes that whatsoever evil entreaties we may meet withall from abroad wee may have comfort at home having approved our hearts to God who searcheth all hearts and tryeth the reins and rendereth unto every one according to the fruits of their doings 7. There wil be a pressing forward toward perfection A heart Charact. 7. There will be a pressing forward towards perfection that approves it self to God as it labours for truth of every grace so it labours for growth of them Joshuahs Sun stood stil Hezechiahs Sun went back Neither of these are for their imitation but they are like Davids Sun which like a Giant refresht with wine runnes its course I wel know that there are Lambs as wel as Sheep weak as well as strong Christians Christians of the Lower and of the Vpper Form and that Faith admits degrees yet every true Beleever contents not himself with that measure of grace whereunto he hath attained but labours after perfection as you may see Phil. 3. 12 13 14. Psal 48. 6 7. 2 Pet. 1. 5 6 7 8. There are many things which a godly man finds lacking in his Faith Love Humility and therefore
up after their deliverance Votivas Tabulas as Monuments of gratitude for their deliverance VVhat are we to offer but Thanksgiving Ps 50. 14. what are wee to render but the Calves of our lips Hos 14. 2. Noâ— if wee thus I bour to eternize Gods name he will have regard unto our names if we honour him he will honour us so he declares Them that honour me I will honour 1 Sam. 2. 30. Secondly a gratefull commemoration of Mercies and Deliverances Reas 2. Thankfulnes is Gods Tribute is that Tribute that God requires that Homage due unto him VVe are all indebted to God nec solvendo sumus whatever we can doe at the best holds no proportion with the mercy received yet the Lord is pleased to accept of a thankfull heart and where it is graciously rewards it VVhat speciall notice doth Christ take of the thankfull Samaritan and the Apostle joynes unthankfull and unholy together what a brand of infamy lyeth on the ungratefull Impudence and Ingratitude goe together How many are like Swine that eat the Acorns but never look up to the Tree what great ingratitude was charged on Ieshurun to forget the Roâ—k that made them and lightly esteem of the Rock of their salvation Now what a poor pittance is this Rent-penny and acknowledgment to vouchsafe unto the father of Mercies Shall we not return a drop of Praises for an Ocean of Mercies where 's Davids Quid retribuam What shall I render c. Psal 107. 8. A third Reason shall be drawn from the excellency of the duty Reas 3. From the excellency of the duty to record Mercies to speak good of God and blesse his name to tell what God hath done for thy self and for others what national what personal mercies he hath heaped on thee and to be exuberant in the praises of the Lord this is an excellent service To set thy Hosannahs and Hallelujahs on the highest Key and to break forth into the praises of God This is a good thing Psal 92. 1. and as it is a good thing so it is a pleasant thing Psal 147 1. further it 's a comely thing to tell of Gods mercies and to say blessed be God is in discourses a comely Parenthesis The Apostle tels us Eph. 5. 14. that filthiness foolish talking and jesting are unseemly and inconvenient but what 's to be used in their room it followeth but rather giving of thanks but adde further praise is permanent for praise is to all eternity we shall for ever be praising of the Lord we shall sing praise honour and glory unto him that sitteth on the Throne and unto the Lamb for evermore David professeth Ps 146. 2. that he will praise God whilst he hath any being we should thus exercise our selves in that language on earth which will be our employment unto all eternity Reas 4. Drawn from many obligations 1 A Bond of Creation A fourth Reason shall be drawn from those many obligations that lye us upon As 1. Vinculo creationis God it is that made us and not we our selves Psal 100. 3. Now we should be to the praise of God and set forth his praise we should be thankfull unto him and blesse his name as Rivers return unto the Sea whence they first came so wee should returne all wee have to the praise and service of God Auius Fulvius said to his Sonne when he found him in Catilines conspiracy Non ego te Catilinae genui sed patriae So doth God say I gave thee not a soul and body to serve sin withall but to serve me withall Quot membra tot ora So many members of our body and so many faculties of our soules are as so many mouths to call upon us to praise the Lord. 2. Vinculo Redemptionis here 's matter of praise for ever and eternity 2 A Bond of Redemption will be too little to praise God for Jesus Christ our Redeemer who hath delivered us from our enemies to this purâ—ose That we might serve him in holynesse and righteousnesse all the daies of our lives Luk. 1. 74 75. So that Thanksgiving is a special service due unto God Quot inimici tot ora so many enemies as we are delivered from by Christs death call upon us to serve Christ for ever and to blesse God for the riches of his mercies in Jesu Christ 3. Vinculo Gratitudinis Quot beneficia tot ora wee receive mercies 3 A Bond of Gratitude at our lying down and riâ—ng up we are compassed about with varieties of mercies mercies on the right and mercies on the left hand mercies for our bodies mercies for our souls so that every mercy is a mouth to call upon us to be thankfull Haman plotted most mischief and was counterplotted and the Jews accounted themselves bound even by the bond of gratitude to keep a solemn remembrance of so great a deliverance so the Romish â—un-powder â—raytoâ—s plotted the destruction of Protestants and layed their designes as low as Hell God hath vouâ—hsafed a gracious deliverance unto the land of our Nativity wherefore the very bond of Gratitude engageth us to keep this day and offer unto God praise and thanksgiving dâ—e unto his name 4. Vinculo gloriae divinae promovendae What lyeth in us we should 4 A Bond to promote Gods glory unite all our members and faculties to advance the glory of God Now this is a way of gloryfying God he is glorysied by the praises of his people â—or he that praiseth God glorisieth him Psal 50. 23. Now put all these together and you 'll conclude what good reason we have to keep in memory divine Deliverances and ascribe unto the Lord the praise and glory of his Deliverances I shall insist no longer in this proof of the Doctrine but make a Applicat seasonable improvement thereof in some usefull Application I shall onely insâ—st on three â—ses for Infoâ—mation Caution and Exhortation and accordingly apply the point unto the solemnity of the day Lend me I pray your patient attention whilst I make a suitable application of all 1. This serves to inform us of the warrantablenesse of our present Use 1. For information meeting upon this day and what good grounds we have to set apart this day for an Anniversary Thanksgiving Gods people formerly upon like occasions kept a day of remembrance so did the Jews here in the Text keep the Feast of Purim and truly we of this Nation have as great cause as ever any had to keep this memorable day wherein the hand of God was eminently seen in our deliverance wherein his own right arme wrought a glorious salvation for us Now to make you more sensible of the greatnesse of the deliverance I conâ—eive it very proper to my businesse that lies before me to make a brief Narrative and acquaint you with the â—istory of this day In pursuance whereof I shall observe two heads into which I shall cast my following Narration 1.
this season the Prophet tels us Is 55. 6. And the Apostle 1 Cor. 6. 2. Now is the season to come in and close with God â—now to agree with thine adversary quickly whilst thou art in the way with him so we are exhorted Mat 5. 25. You that are youngest ought to offer your Male to God your marrow vigour best strength even all Consecrate your fresh green years to the service of the Lord Eccl. 12. 1. Remember now thy creator in the daies of thy youth while the evil daies come not nor the yeares draw nigh when thou shalt say I have no pleasure in them and Micah 7. 1. Woe is me for I am as when they have gathered the Summer fruits as the grape gleanings of the Vintage there is no cluster to eat my soul desired the first ripe fruit O that from your childhood with Timothy and Samuel you would labour to know and fear the Lord You that are old give your old age to God and be more serious bewaile with teare of blood your youthfull sinnes In good earnest seek the Lord now though it be the eleventh hour come and work in the Vineyard and because you have delayed the longer which is your great wickednesse you had need for the future work the harder And O! that your last daies might bee your best daies It s an observation of a Reverend Divine That a Greenham young man should honour God with his youth a middle aged man with his strength an old man with his wisdome Wherefore lay aside all delayes demurres apologies and vain excuses and now take the benefit of the season now lay hold on the golden opportunity and labour in this thy day to entertain serious considerations of those things which concern your everlasting peace 3. We must make Religion our businesse Let this be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of works to serve the Lord. The service of God must be Charact. 3. Wee must make Religion our businesse performed seriously and supreamly Mat. 6. 33. Doe not make an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in matters of Religion All other things must bee subordinate and subservient unto the Worship of God Wherefore be exhorted to give God the morning and evening sacrifice Seven times a day saith David I will praise thee Daniel prayed three times a day Let 's not deale so contemptibly with God as to leave the worst of our time that part of the day for God when we are most indisposed for service shuffling over a few prayers between sleeping and waking as if such sleight services would be sufficient Be not deceived God is not God will not be mocked God requires the best of the Flock I have often been offended and it hath been sad upon my heart to hear mock prayers of Beggars from door to door mumbling over a few prayers And I have ever thought it a a shame that such vile wretches should be suffered so to prophane the Ordinance of Prayer and take the Name of God in vain But much more are such to blame who have gifts and abilities and yet content themselves with a formal service and a lazie easie way of worship such tye themselves to forms and prescriptions of Antiquity and will force themselves to crutches not making tryall whether they can goe without The Spirit is worth the asking for and there 's a comfortable promise that God will give the Spirit to those that ask him Luke 11. 13. God promiseth good things to those that ask him Mat. 7. 11. and questionlesse the Spirit of God is a good thing 4. Whatever we doe we must do in Faith if we pray we must Charact. 4. Wee must doe all in faith pray in Faith Jam. 5. 15. If we hear we must hear in Faith What 's the reason of barrennesse and unfruitfulnesse in hearing of the Word It proceeds from the want of Faith Heb. 4. 2. If we receive the Sacrament we must receive in Faith for Faith is the maine qualification in a Receiver The Scripture compares Faith to an eye Zach. 12. 10. to a hand Joh. 1. 12. If we want Faith we have neither eye nor hand Christs body and blood is meat and drink indeed to the Faith of a worthy Communicant Now if Faith be wanting there 's a mouth wanting to feed on Christ The Apostle tels us Heb. 11. 6. That without Faith it is impossible to please God and whatsoever is not of Faith is sinne No services of an unbeleever are accepted in the eyes of God 5. Whatever we doe we must do in the Name of Jesus Christ Charact. 5. All must bee done in the name of Christ Faith makes not God to be ours but in Christ Christ is the object of our Faith the author and finisher thereof No services can bee accepted but in Christ for God will no other way shew mercy but through Jesus Christ 2 Cor. 5. 19. Christ is our peace Ephes 2. 14. He is the Mediator between God and Man He alone hath trod the Winepresse of his Fathers fury Christ is that brazen Serpent to whom we must look with the eye of Faith else we shall never bee cured of the stingings of the fierie Serpent Christ was typified by the dead Bird the living bird must be dipt in the blood of thâ—â— dead bird otherwise no atonement could be made Christ is that tree whose leaves convey healing to the Nation the fountaine opened for sinne and for uncleannesse Christ is that Shiloh Jacob prophesied of that Star Balaam mentioned that Messias prophesied by Daniel that great Prophet foretold by Moses Christ is that great brazen Altar before the Throne whereon all our Sacrifices ought to be offered Christ is the beloved Son in whom the Father is well pleased He is the new and living way He is the way the truth and life I insist the longer on this and am your Remembrancer of these things though ye know them already and the rather to settle you in the truth against those wicked opinions of some who phansie a Platonick Christ and of others who tell us of a Postern-door for Heathens and are so lavish in their charity as they will bestow a Dowry upon Pagans I shall urge onely two Scriptures for confutation Act. 4. 12. Joh. 17. 3. 6. And lastly let 's performe all the services of God with Reverence Charact. 6. All must bee performed with reverence and godly fear Heb. 12. 28. Wherefore we receiving a kingdome which cannot be moved let us have grace whereby we may serve God with reverence and godly fear The serious consideration of Gods Majesty and Purity should mightily prevaile upon our hearts and strike in us an awefull reverence of the great and glorious name of the Lord our God Whether it be Altar-worship Will-worship or Men-worship I look upon them all as abominable Yet notwithstanding when I cry down superstitious gestures farre bee it from me to cry up irreverent gestures in the worship of God
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
an inordinate love of his Brother Philips wife Saul slew many of the Amalekites but he was but a carnall man he obeyed the commandment of God too halves He was partiall in his obedience Judas was a disciple of Christ yet but a carnall man he was carried away with an inordinate lust of covetousnesse he was a Theefe and carried the bagge Joh. 12. 6. 2. Hereby we are informed what a spirituall man is he is one that crucifieth his lusts hee 's a man crucified unto the world and the world unto him hee 's a wrastler and a warrior against flesh and blood even against corruptions he makes it his businesse to give a deadly blow to them all 2. The second Use is for Reproofe of severall sorts of persons Vse 2. For Reproofe 1. It Reproves those common sort of Protestants who would be accounted Christians and Protestants but there 's no change at all wrought in their hearts nor in their lives they professe themselves Christians but they live without Christ they know not what Regeneration Adoption the new Creature meanes The old sent still remaines in them they are covetous worldly minded Sabbath-breakers swearers c. And yet these would go under the name of Christians but where 's the crucifying of the flesh where 's the mortifying of their lusts the want whereof evidently proves them to be only nominall not reall Christians 2. This Doctrine reproves such in whom there is some beginning of a change but it 's but partiall it 's not a thorough change some sinnes they leave which are most crosse to their profit and reputation but others they hugge and foster some sweet sinne some antient pleasant customary sin they will not forgoe a beloved bosome sinne they will not crucify they would have a dispensation in this with Naaman and would be faine pardoned in that but these fosterings of a darling sinne shew the heart to be rotten David profest his uprightnesse by keeping himselfe from his own iniquity Psal 18. 23. Right eyes ought to be pluckt out and right hands cut off 3. This reproves those that love not to heare their sinnes reproved if a preacher touch them to the quick and tell them of coâ—senage in the trade double dealing equivocation c. and shew them the evill of their worldly mindednesse pride and vaine glory c. They cannot abide such plaine dealing but account of such a plain dealing Preacher as Ahab accounted of Michaiah a great enemy and as the Apostle Paul himselfe was accounted an enemy because he told them the truth 3. The third Use is for Exhortation to presse home the duties Vse 3. For Exhortation of the Text to set upon this great work of crucifying the flesh let the proud man labour to crucify his pride the voluptuous man his pleasures the worldly man his covetousnesse the cholerick man his anger here 's a great work indeed it cannot be done easily There 's required sweat and blood there 's much diligence A Christian must be in fastings and watchings often often tugging hard at the oare often in prayer and wrastling with God It 's a greater victory for a man to conquer his pride anger earthly mindednesse c Then to take a City by storme Prov. 16. 32. I will cast in further two or three Considerations to move us to this duty impartially 1. Consider execution of justice upon Gods enemies is acceptable Consid 1. Execution of justice is acceptable unto God unto him after Achan was stoned the vally of Achor was a dore of hope Hos 2. 14. The workes of the flesh are enemies to God and must be destroyed impartially 2. If we be not the death of sinne it will be the death of us Consid 2. If we kill not sin it will kill us it will bring eternall death shall not we rather kill then be killed rather slay sinne and destroy it then let it slay and destroy us Every sinne is destructive to the soule there 's a pit of destruction whereinto sinners fall Psal 55. 23. 3. Of all sinnes those that are most pleasing to flesh and blood Consid 3. c. delightfull sinnes those are most pernicious and destructive to the soule Immoderate mirth and jollity at Ammons Feast were the harbingers of his ruine when his heart was merry with wine then was he slaine Le ts then every one beware of the Syren songs of the flesh let us not hearken to them least we be inchanted therewith to our utter destruction But I proceed to a fourth Use for Examination Here 's the Vse 4. For Examinat grand Question to be put home unto us all whether we are such persons that have Crucified the flesh with its affections and lusts Ans For Answer hereunto by way of Character I le set down the Properties of a crucified person 1. A crucified person hath his affections crucified to the deeds 1. Crucifixion of the affections of the flesh hee 's none of those of whom the Apostle speaks Rom. 8. 5. who mind the things of the flesh The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now a crucified person doth not rellish nor savour fleshly things his love desires hopes Joyes are not fixt upon carnall sensuall pleasures what a wonderfull change is here wrought when as in the state of unregeneracy carnall lusts sensuall pleasures took up a mans joy desire and delight his discourses heart pleasure and all These were carried downe with this stream but after God had broke in upon the heart and renewed the mind and sanctified the affections the man becomes another manner of man what he formerly lov'd now he hates what he formerly most rejoyced in are now his greatest burthens and causes of sorrow and what 's the reason Because he is a mortified person he hath mortified his members as the Apostle speaks Col. 3. 5. and not only particular members but the whole body likewise even the deeds of the body Rom. 8. 13. 2. A crucified person hath a quickning vertue from Christ 2. There 's quickning vertue from Christ to bring forth the fruits of the spirit as love joy peace long-suffering gentlenesse goodnesse c. Gal. 5. 22. A crucified person is dead and alive i. e. dead to the workes of the flesh and alive to the fruits of the spirit By vertue of Christs death sinne is mortified and by vertue of his resurrection we are raised up to newnesse of life 3. A crucified person is weary of the world The world is a 3. A crucified man is weary of the world burthen to him and what 's the Reason but because the love of the world is enmity against God A man upon the crosse O what paines doth he endure his heart hankers not after honours pleasures pompe and vanities hereupon the Apostle glorieth upon the crosse of Christ By whom saith he the world is crucified unto me and I unto the world Gal. 6. 14. But with a caution you must
This sinne labours to cut of the whole Gospell by denying of Christ his Word falsifying his promises accounting him an unsufficient Saviour undervaluing the price of his blood and contemning that great salvation tendred in the Gospell but this particular will fall in amongst the Reasons of the Doctrine which follow now in the next place to be handled for the further confirmation of the point we have strong reasons drawn from Scripture contributing further evidence to the Doctrine amongst many I le reduce them unto these demonstrative Arguments 1. Because unbeliefe refuseth Gods remedy offered to heale Arg. 1. Vnbeliefe refuseth Gods remedy and rejecteth a pardon tendred by despising Jesus Christ the only mediatour the only Saviour and price paid for our redemption God offereth the pearle of price the Lord Jesus an unbeliever cares not for it and bids God take againe his commodity Exod. 5. 2. unto himselfe Pharaoh said Who is the Lord that I should obey his voyce so an unbeliever saith who is Christ that we should believe in him these are those Gadarenish Mammonists who all petitioned that Christ might depart out of their coasts they preferred Mar. 5. 17. their swine before Christ There were three predominant sinnes in those Gadarenes viz Ignorance covetousnesse and Infidelity these are they that will not have Christ to raigne over them see their doome Luk. 19. 27. These are they that despise Christ and in despising of Christ they despise God the Father Luk. 10. 16. God would heale them and they would not be healed Jer. 15. 18. Christ invites them they all with one consent make excuses Luk. 14. 18. Christ would gather them as a hen gathereth her chickens under her wings but they would not Luk. 13. 34. Christ sendeth Embassadors to entreat them to be reconciled but they will not 2 Cor. 5. 20. Christ tenders a great salvation to them but they neglect it Heb. 2. 3. And how shall such escape their perdition is from themselves Hos 13. 9. Their condemnation is Just they are their owne murtherers The riches of Gods mercy is Jesus Christ unbelievers despise the riches of Gods mercy the blood of Christ is the only soveraigne plaister and healing Remedy unbelievers throw away this plaister trample under feet this medicine and thus they judge themselves unworthy of eternall life 2. Unbelievers accuse God and his Word of falshood wherefore Arg. 2. Vnbelievers accuse God and his word of falshood the sinne of Infidelity must needs be a grand God-provoking sinne To give a man the lye is accounted a great reproach and indignity what is it then to put the lye upon the God of eternall truth And so unbelievers endeavour to doe 1 Joh. 5. 10. An unbeliever makes the Gospell a Fable what in him lyes and Christ an Impostor The comminations and Judgments against sinners are lookt on by unbelievers but as so many scarre-crowes they blesse themselves and promise to themselves peace notwithstanding all their rebellions and as for the promises they look upon them but as flattering and deceitfull they believe no further then sense guides them As for a reward to come a resurrection a day of Judgment they are in their hearts Sadduces either absolutely denying the thing or else wishing in their hearts and hoping that there shall be no such thing 3. Unbeliefe after a sort may be said to binde the hands of Arg. 3. Vnbeliefe binds the hands of God God God will have his word believed and he workes faith in those whom he makes objects of mercy though the fore sight of faith doth not move him to set his heart on them that 's his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone which moves him to set his heart on any yet those whom he loveth he washeth and whom he elects unto happinesse and eternall salvation he elects unto faith and repentance and perseverance in them both Now Infidelity damnes up the streame barres and bolts the dore and hinders mercyes and puts them in an incapacity of receiving any mercyes Christ would do no mighty workes at Nazareth because of their unbeliefe Christ Mat. 13. 58. would not suffer Pearles to be trampled under feet he would not loose the glory of a Miracle and cast away great workes upon an unbelieving people The unbelieving Jewes entred not into rest because of unbeliefe Unbeliefe barr'd multitudes out of Heb. 4. 6. temporall Canaan and it barres multitudes out of the eternall Canaan 4. Unbeliefe makes the Ordinances unfruitfull and ineffectuall Arg. 4. Vnbeliefe makes Ordinances unfruitfull Jam. 1. 6. Jam. 5. 15. For instance it makes the Word Heb. 4. 2. Prayer unfruitfull Mat. 21. 22. Jam. 1. 6. Jam. 5. 15. To pray formally in a rode as a lip-labour only without faith and fervency so farre an Unbeliever may goe and reape no fruit from such formall services Unbelievers hinder the working of the Sacrament of the Lords Supper for indeed that is a distinguishing Ordinance and appertaines not to unbelievers It is childrens bread It s a holy Sacrament and holy things belong to holy persons as in the Primitive time they were wont to speak with a loud voyce before the receiving of the Sacrament But what do Unbelievers get by this Ordinance 2 Cor. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they will thrust in and participate thereof it prooves but common bread common wine to them and further they eate and drink Judgment to themselves 5. And lastly Unbeliefe causeth dreadfull Judgments Temporall and Eternall to the profane Prince 2 Kings 7. 2. vers ult To the Israelites how many of their Carcasses perished in the wildernesse Moses himselfe was shut out of Canaan Psal 106. 33. Comp. with Numb 20. 10. which words heare now yee rebells betrayed some distrust of God and eternall Judgments are the portion of all unbelievers Luk. 12. 40. More I shall not adde to the Doctrinall part but through Christ that strengtheneth me I intend to make six Uses of this Doctrine 1. For Reproofe 2. For Caution 3. For Exhortation 4. For Examination 5. For Direction And 6. For Consolation 1. For Reproofe and Terror unto all unbelievers how dreadfull Vse 1. For Reproofe is their condition and they are not sensible of it nor a whit affected with it their Doome is terrible in the Text they shall dye in their sinnes Their sinne of Infidelity is enough of it selfe to damne them but this is never alone it hath a fraternity of sinnes and abominations joyn'd with it as Pride unthankfulnesse earthly-mindednesse Atheisme and many such like fruits issuing out of the womb of Infidelity What sinne is there that hath not some spice some tincture of Infidelity As for instance the sinne of lying in Abraham and Isaac was mixt with Infidelity Abraham denied Sarah and Isaac denied Rebeccah to be their wives they were afraid of their lives and that feare exposed their wives to sad temptations Did not God tell Abraham that in him should all
portion for eternall life is their inheritance Joh. 10. 28. Secondly Faith is a hand to lay hold on Christ But not a working hand as that hand of a labourer that earnes his living upon his desert and for his work receives his wages But faith is a receiving hand of a poore man that layes hold on a pearle and receives all of mercy and favour from God Hence faith is exprest by receiving Joh. 1. 12. Thirdly Faith gives insight into heaven and communion with God Heb. 11. 27. Fourthly From Justification by faith flowes all our comforts and priviledges Rom. 5. 1. 2. But if the Consideration of the benefit of Faith take no Motive 2. From the mischiefe of unbeliefe place on the contrary take notice of the mischiefe of Insidelity You heard before the reasons of the Doctrine after another sort how Infidelity bound Gods hands refused the remedy I will adde other great mischiefes which spring from the fountaine of unbeliefe viz. these following 1. Unbeliefe makes all our prayers unavailable To pray and not in faith is sinne for whatever is not of faith is sinne 2. Unbeliefe causeth diffidence of and staggering at promises Rom. 4. 20. 3. It hinders and deprives men of Communion with believers 2 Cor. 6. 15. 4. Every thing is uncleane and desiled to unbelivers Tit. 1. 15. Their spirituall uncleannesse makes every thing uncleane unto them The distinction of cleane and uncleane meates is disanulled by the Gospell the use of them is pure to them who are cleansed by Christs blood and sanctified by his spirit but of unbelievers it is said Their mind and Conscience is defiled 5. Unbelievers are given up to damnable delusions 2 Thes 2. 10 11 12. That they all might be damned who believed not the truth The fourth Use is for Examination and Triall of Faith and Vse 4. For Examination Infidelity Every one is ready to say he believes but the number of believers is very small But where there is true faith it hath these singular Qualifications to inlighten the understanding to purify the heart to sanctify the life and Conversation to trust God with all to live by faith for that is the life of a Christian To inlarge a little these Qualifications First True faith inlightens the understanding Paul when of Qualific 1. True faith inlightens the understanding an unbeliever he became a believer it 's said And immediatly there fell from his eyes as it had been scales Act. 9. 18. Where God worketh faith he illuminates the understanding Act. 26. 18. Joh. 2. 20. Secondly faith purifieth the heart it 's a purifying grace Act. Qualific 2. Faith purifieth the heart 15. 9. The heart is purged and cleansed from malice this God calleth for Jam. 4. 8. Jer. 4. 14. Thirdly Faith reformes the life hence faith is called a holy faith Jude 20. An unfained faith the Faith of Gods elect a Pretious Qualific 3. Reformes the life Faith For a true believer is a man of another Conversation As it was said of Caleb Num. 14. 24. He had another spirit with in him So true believers are of another spirit i. e. of a gracious spirit farre different from what they were in the State of unregeneracy and farre different from the men of the world Qualific 4. Faith trusts God with all Qualific 5. the juâ—t lives by faith Fourthly Faith trusts God with all David calls God his Rock Fortresse Bulwark c. Psal 18. 2. Psal 27. 1. A Believers heart is fixed and setled in unsetled times Psal 112. 7. Fiftly Faith is that whereby the just lives Hab. 2. 4. Gal. 2. 20. A believer in a storme gets himselfe upon a Rock he hides himselfe in the clefts of a Rock Christ is the Rock of Ages A believer climbes up thither and there rests In dangers he goeth to God hee 's his Refuge strong Tower and Bulwark of defence In doubts God is his Counsellour in distresse God is his comforter Now le ts inquire after some signes and symptomes of an unbeliever The first which is to be reckoned in the fore front is partiall Signe 1. Partiall obedience obedience an unbeliever whatever he pretends is but obedient to halves so was Saul in sparing Agag c. So was Ananias and Saphira in keeping back part of the price Agrippa would be a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 26. 28. We have many such al-most Christians halfe baked cakes like Ephraim a cake not turn'd Hos 7. 18. The second signe of Unbeliefe is murmuring and impatience Signe 2. Murmuring The Lord complaines often of the murmuring of the Children of Israell Psal 106. 25. vers 29. And this is forbidden 1 Cor. 10. 10. See their impatience Num. 14. 44 45. Murmuring and impatience go togeather when God answers not at our time we begin to murmur and wax exceeding impatient so did they Psal 78. 19. Can God furnish a Table in the wildernesse Thirdly Unbeliefe appeares evidently by that refuge which Signe 3. Broken Refuge men betake themselves unto in streights and difficulties Saul went to a witch Judas and Achitophel to a halter Ahaziah sent to Baalzebub the god of Ekron The Foole in the Gospell comforts himselfe with his riches voluptuous men betake themselves to their pleasures Ambitious men to their titles of honour but all these are broken and deceitfull refuges and wiâ—l faile in the greatest difficulties like cloath that shrinks in the wetting The fifth Use is for Direction And this I shall branch into a Vse 5. For Direction few Duties First be sure to act faith upon the promises have a word for Dir. 1. Act Faith upon promises your warrant I trust in this word saith David I hoped in this word Study promises and apply them live upon them we read Joh. 3. 36. He that believeth hath eternall life But I am a believer c. make good this Assumption and thou maist conclude that thou shalt be saved Secondly Content not your selves with those attainments and Dir. 2. Content not thy selfe with former attainments measures of faith you have already got but pray with the Apostles Lord increase our faith we read of some thing lacking in the faith of the Thessalonians 1 Thes 3. 10. Labour to get thy faith strengthned and thy heart established upon God It s no easy matter to believe when the Son of man comes shall he find faith in the earth Dir. 3. Be Conscientious in the use of Ordinances Dir. 4. Often search thy heart Vse 6. For Consolation Thirdly Be diligent and conscientious in the Use of Ordinances as hearing Gods Word Faith comes by hearing and hearing by the Word of God Rom. 10. 17. And adde praying and receiving the Sacraments Fourthly Often search thy heart for feare least a Temporary Faith lurke there Much unbeliefe lurketh in thy heart therefore watch and pray against it labour to get it rooted out The last Use is for Consolation unto Gods