Conscience worketh by love and labour for more accession of it and God will accept the quality for the quantity pence for pounds the will for the deed We read Heb. 11. 17. By faith Abraham when he was tried offered up Isaac The faithfull intentions of Abraham was accepted in the accompt of God as a reall performance Let 's all labour to be sincere and upright hearted and this perfection of parts i. e. sincerity will be accepted instead of perfection of degrees which is an absolute perfection without spot or wrinkle which cannot be attained on earth by Militant Saints who are Viatores but only by such who are Comprehensores glorified Saints in Heaven JOY IN THE LORD AS A STRONG GROUND OF COMFORT AGAINST ALL DISCOMFORTS Unfolded from Hab. 3. 18. Yet I will rejoyce in the Lord I will joy in the God of my salvation MY Text is an apposite close of a devout Prophets Sermon 9. Preached at St. Marye's Oxon. Jan 8. 1659 60. Prayer composed of two excellent ingredients faith and fervency for in the time of Jacobs troubles when sad tidings were renewed every moment and each relation like Jobs disconsolate messengers aggravated the miseries and made them exceeding miserable then my Prophet Habakkuk could discerne a Sun of righteousnesse with healing wings dissipating all Mal. 4. 2. the clouds of sorrowes and miseries I say amidst all these diastrous occurrences this spirituall man by the eye of faith could see a Believer and apprehend his Jesus the God of his salvation this is an evidence of the strength of faith and where faith is it sets the affections a working it 's never idle but alwaies operative as soone as faith gives thee an insight into the beauty and excellency of thy God how sweet and amiable will he be unto thy soule thy affections will be transported with my Prophet I will rejoyce I will joy his expressions were too short they cannot reach his heart and therefore he iterates his resolution hee 's a true lover indeed who delights to discourse of his beloved odject and make frequent repetitions of his love this is an argument of his fervency So then you see as I before intimated that faith and fervency are the essentiall parts of this accurate prayer The words read are promissory and by way of covenant or you may call them a comfortable conclusion drawne from sad and dolefull premissesse Upon perusall of the precedent words you will find matter of terrour and astonishment enough to make you quake and tremble Before him went the Pestilence and burning coles went forth at his feet vers 5. The earth is measured and the Nations are drove a sunder and the everlasting mountaines were scattered and the perpetuall hills did bow vers 6. Unheard of miracles earthquakes against the course of nature the mountaines tremble there 's a great inundation of waters the Sun and the Moon cease from their motion vers 10. 11. And as before there went out pestilence and burning coles or burning diseases so now to adde a complement to the judgment here are arrowes by day which wound as much as the other in the night the speares glitters and the Lord marcheth on in his indignation the heathen feele the sore brunt of it vers 12. Thou didst thresh the heathen in anger Yet out of all these bitter hearbs Gods people can suck sweetnesse For God is good to his Israel Thou wentest forth for the salvation of thy people vers 13. It 's worthy of your notice that amidst greatest extremities God extends his speciall eye of care and providence unto his owne people he never failes to be their Protector It followeth Thou woundest the head of the house of the wicked by discovering the foundation unto the neck i. e. God will pluck these up by the roots that they shall never grow againe By this Meâ—aphor of a foundation according to * Intelligit quicquid erat stabilitatis in ipsis hostibus hoc fuisse evulsumusque ad collum Calv. in loc Calvins interpretation I understand Whatsoever strength and stability they seem'd to have was quite overthrowne from the top to the bottome The weapons God useth are described vers 4. Thou didst strike through with his staves i. e. God gives them over to themselves and they proove their own executioners and every mans hand was against his fellow Their particular sinnes are mentioned They came out as a whirlewind to scatter me their rejoycing was to devoure â—he poore secretly Behold their insolent rage and precipitant fury Their motions are too violent to hold their rage was against God like unto Senacherib but their tumult came up unto his eares and they fare alike I will saith the Lord put a bridle in thy lipps and a hook in thy nostrills Isa 37. 29. And thus God abaseth the sons of pride but yet their malice ceaseth not their doggish nature discovers it selfe they rejoyce and devoure the poore and that secretly one way or other they are a working if not by open hostility yet by secret plots and underminings so as they may contrive their ruine But view further Gods power and method which he useth for the preservation of his people Thou didst walk through the sea with thine horses through the heapes of great waters this is an Allusion to that wonderfull passage over the red sea Hence learne that in the greatest dangers God makes away for his servants escape And now le ts see how all these wonders affect the Prophet you may guesse at his disease by these symptomes trembling in his belly quivering in his lipps rottennesse in his bones here 's a man of the right stamp you may discerne of what currant mettall he is by his sympathy and fellow feeling of the afflictions of others It 's the duty of a good man to be alike affected with others calamities and miseries as if they were his own To draw downe the Context unto the Text my Prophet is no idle Spectator but he with Mary keepes all these things and ponders them in his heart he makes a soveraingne Compound of bitter Ingredients and with the Laborious Bee he suckes sweetnesse out of the sowrest herbes and with Sampson findes a honey comb in a Lions mouth I meane he makes a dungeon a paradise an abounding misery a superabundant comfort by a wise and spirituall application for come what will come his resolution is inviolably fixt upon a principle of faith that although the figg tree shall not blossome neither shall fruit be in the Vines the labour of the Olive shall faile and the fields shall yeeld no meate the flock shall be cut off from the fold and there shall be no herd in the stalles yet I will rejoyce in the Lord I will joy in the God of my salvation Here is an enumeration of the choysest comforts such as are of highest estimation amongst men The Fig-tree hath much sweetnesse and brings forth good fruit the fruit of the Vine makes
parva little small things or else the quite contrary Thus you see honours and high places are not the great things worthy of our search and labour 3. Another man seeks after riches and worldly wealth they A third man seeks riches they are his great things are those great things which set his endeavours a working This man is still a compassing of corne and oyle he riseth early goeth to bed late eateth the bread of carefulnesse and looseth his beloved sleepe Is there a good penny-worth a good bargaine stirring how doth he labour to compasse it He racks his rents grinds the faces of the poore he makes hast to be rich and this he thinks is the right course but hee s not aware all this while that he hath put his monies into a broken bag and that the timber and stones in the wallwill prove vocall and cry out against him the prophet acquaints him with his fatall doom Jer. 17. 11. As the partridge sitteth on egs and hatcheth them not so he thatâ—eteth riches and not by right shall leave them in the midst â—â— his daies and at his end shall be a foole That wedg of gold which he so idoliz'd will in conclusion prove his greatest curse his table will prove his snare his meat his gravell his cup his poyson his bed a bed of thornes because these creatures are not sent in mercy and so not sanctifyed by God And besides we mâ—y discerne by experience how these covetous earth-wormes are crost in their intentions They scrape up riches and know not who shall enjoy them Oft times God punisheth sin by it's contrary the sin of covetousnesse in the parents with the sin of prodigality in the children so that they scatter as fast as the other gather'd and wast as profusely as the other got greedily God crosseth men in their darling sins as David was crost in his beloved Absalon Absalon in his Kingdome Amnon in his Tamar So the covetous are crost in their greatest confluence of riches Those very things which they have pursued with the strongest affections prove unto them the most bitter afflictions Hereupon Reverend Latimer inculcates Latimer in his Sermons this lesson againe and againe beware of Covetousnesse beware of Covetousnesse Of all other sins Luther confest that he found his heart least inclin'd to covetousnesse when some bad stop his mouth with preferment another answered hem Germana ista bestia non curat aurum So Melchior Adamus in his life Hence Seneca very divinely Melchior Adamuâ—â—n vitâ Lutheri Seneca de Brevitate â—â—tae A fourth man proposeâ—h mirth c. Brevissima ad divitias per contemptum divitiarum via the contempt of riches is a price paid to purchase them 4thly and Lastly not to multiply any more instances Others propose unto themselves mirth and jollity these are their great things Many have thoughts of Heaven they promise to redeeme their time as Elimelech promis'd to redeeme the inheritance but when there came a condition thou must take Ruth with it then he fly'd off I cannot redeeme it lest I marre mine own inheritance Ruth 4. 6. So men are apt to say O if I should take a precise course of life I should marre my hopes then farewell all pleasures and comforts whereas indeed if we had the spirit of discerning we should see that there 's no reall pleasure but in the waies of godlinesse The waies of wisdome are waies of pleasantnesse and her pathes are peace Prov. 3. 17. of all other pleasures I may say inter amplexus strangulant What 's all the mirth and jollity of the world but madnesse as Sâ—lomon concluded by wofull experience I said of laughter it is mad and of mirth what doth it Eccles 2. 2. All the mirth of the wicked is like the crackling of thornes but a blaze and extinguished Their hearts are full of gravell there 's a dampe upon their consciences The terrors of God afright them amidst all their mirth an jollity The Epicure makes his belly his God Clemâ—ns calls his vice by two words which expresse them to the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belly phrensy the brutish drunkard makes his cups Clemens Alex his Idols Hee 's mighty to powre in strong drinke but he considers not that cups of trembling will follow cups of healthing and carousing and that the time will come when he shall be cald to a fevere accompt for those cups which he hath powred down his own throate and for those which he least thinks of that he hath forc't upon his brother O thinke upon this in your most sad and composed thoughts you who ever you are that are addicted to your pleasures that make your recreation your profession and imployment who eat and drinke and rise up to play when cards and dice to say no worse shall be more exercis'd then the booke of God when men can have time enough for vaine and unprofitable pastimes and can have mony enough to spend upon a base lust yet if they be requir'd to set upon a businesse of weight and consequence then they complaine of want of time and if they be entreated to extend their bowels of compassion to any of Christ's afflicted members then they plead poverty where there are such symptomes as these you may guesse what 's the disease of the ill-affected parts and the issue will be lamentable I have read of a young man who stood by St Ambrose and saw his excellent death he presently said to some of his boone companions O that I might live with you and die with him So many we have who with Balaam would faine die the death of the righteous but take no care to live the life of the righteous What wilt not thou foregoe a pleasure a beloved sinne for Christ Christ will one day say to thee could I be content to part with my blood and could'st not thou be content to part witha lust Augustine in his confessions hath August Confession this notable expression Quà m suave mihi subito factum est carere suavitatibus nugarum How sweet is it to mee of a sudden to want those sweet vanities One drop of a racking conscience swallowes up an ocean of ungodly joy Onely soule delights leave a sweet rellish in the spirit but carnall pleasures leave a sting in the conscience By these instances ye may guesse at the rest suffer me to make a briefe recapitulation of the premisses Suppose rest and quietnesse be the great things sought after whilst we pursue them greedily vexations troubles disquietnesse of spirit come in thick and threefold and dash all Promotions and preferments if they be the great things we seeke after they resemble Jonah's gourd which in one night had it's originall and it's period Riches and wealth if they be the great things sought after these fly away they prove Aegyptian reeds wells without water and they start aside like broken bowes Admit pleasures and carnall jollity be the great things sought
in Prayer What sweetness in Hearing What activity in Meditation Are your affections on the wing soaring aloft to Heaven Doth this joy quicken your spirits to a chearful performance of duty and make the Chariot Wheels of your souls move swiftly Then this is a spiritual joy Whereas natural joy makes a mans heart dead in spiritual things When men are full of worldly joy if you interpose some savory discourse of God and his ways those men who had fluent tongues before can say nothing they are as it were dead men their hearts are as Nabals as a stone within them Sixthly and lastly Spiritual joy will support the spirit and bear up Qual 6 the heart in the want of all outward joy and pleasantness Hab. 3. 17 18. Although the fig-tree shall not blossom neither shall fruit be in the vines the labor of the olive shall fail and the fields shall yield no meat the flock shall be cut off from the fold and there shall be no herd in the stalls yet I will rejoyce in the Lord and joy in the God of my salvation A soul that hath onely natural pleasantness is all amort and quite cast down when any affliction befalls it But a soul that hath spiritual pleasantness amidst all sorrows findes comfort in God to swallow them all up When crosses and afflictions befall a childe of God then is the time for tryal of his joy Rom 5. 2. By whom also we have access by faith into this grace wherein we stand and rejoye in hope of the glory of God He kisseth the rod Amidst outward sorrows he feels inward consolations an exchange of worldly for spiritual joys The fourth Use shall be for Direction you will ask How shall we Vse 4. For Direction carry on the work of God chearfully A. 1. Take heed of allowing thy self in any secret sin A secret sin allowed of will dash all thy mirth I told you before aâ— saying of Luther for its excellency I reminde you of it again Vnaguâ—tula malae conscientiae totum mare mundani gaudii absorbet No way in the world so conducible hereunto as the purging out thy corruptions the exterminating of sin out of thy soul The fewer sins the more will be thy joy as I may instance in David who complain'd of broken bones and Prayes Restore unto me the joys of thy salvation that the bones which thou hast broken may rejoyce 2. Study seriously and frequently all the ways of godliness The more knowledge thou hast of the ways of God the more delight wilt thou take in them The saying is Ignoti nulla cupido Principle thy heart therefore aright in the ways of godliness and labor for more knowledge of them Labor to know the beauty and excellency and incomparable riches of Christ The ignorant people ask What is thy beloved more then another beloved Labor to comprehend with all Saints the heighth depth length and breadth of the love of God Be not content with that measure of knowledge which thou hast already attained but get accessions and additions to it Psal 9. 10. And thâ—y that know thy name will put their trust in thee for thou O Lord hast not forsaken them that seek thee 3. Put in practice the Divine Art of Meditation This is the spiritual digesting of the Food of Heaven O what abundance of comfort do Christians feel by Meditation Meditation is Animae vehiculum it carrys up thy Devotions to Heaven To go to duties with a barren dull spirit there 's no delight but to go to them after spiritual Meditation this is sweet and pleasant indeed Thus Isaac meditated in the fields Mary pondred Christs words in her heart Sequester therefore your souls apart from all worldly intanglements and meditate of the riches of Christ of the excellency of his ways and by this means your spirits will be elevated and you 'l perform duties with more vigour and alacrity of spirit Fourthly and lastly Be sure to walk uprightly Get an upright heart and thou mayest take comfort in whatsoever thou doest Pro. 10. 9. He that walketh uprightly walketh surely but he that perverteth his way shall be known Many complain I cannot do as others do I want those joys they have I cannot perform duties as well as they I direct thee to be sure that thy heart be upright that what thou doest is in sincerity and God will accept sincerity in lieu of perfection Is then thy heart upright Is it the desire and endeavour of thy soul to close with God Dost thou not willingly allow thy self in any sin be of good comfort It becometh the upright to be joyful I have one Use more for consolation to the people of God who Vse 5. For Consolation by experience subscribe to the truth of the Doctrine That all the ways of wisdom are ways of pleasantness To these comfort appertains as their peculiar right and interest They find comfort coming in amidst all their religious services amidst their tears and sorrow for sin they feel joy coming in they have tasted and felt how sweet the Lord is And if there be now such comfort in via what will there be in patria Si adeo dulcis quaerenti saith a Father quid invenienti You therefore that are acquainted experimentally with these truths That the ways of godliness are ways of pleasantness I beseech you manifest the truth of these things Tell and discourse to one another speak what good God hath done for your souls Many are kept back from God hy reason of scandals and calumnies that Religion makes men of melancholy and dumpish spirits Confute therefore these mistakes both by your words and actions Tell others and strive to win them to God and allure them with the narration of the delights and soul-ravishing comforts that you have found in these ways O â—abor to comfort others with those comforts wherewith you your selves have been comforted in particular And so walk in the ways of God Let your actions be so carryed and the whole frame of your soul so ordered that it may appear to the whole world That all the ways of wisdom are ways of pleasantness Rejoyce therefore in the Lord. Delightfulness in the ways of godliness put a beauty upon them We have a sweet promise Isa 65. 18. But be ye glad and rejoyce for ever in that which I create for bâ—hold I create Jerusalem a rejoycing and her people a joy A joy in the abstract and it 's Gods work of creation You therefore to whom God hath darted the beams of his reconciled countenance I counsel in the language of our Saviour Sons and Daughters be of good comfort and go on chearfully Let your hearts as Jehoshaphats was be lifted up in the ways of God When the Spirit of God witnesseth to your spirits that ye are the children of God there must needs be abundance of joy in your souls And here 's your ground of rejoycing that your names are written in the Book of
presence of God deale plainly and impartially in this Examination 1. Then do we give God the best in our duties doe we give God our hearts our affections and wills Do we doe all our duties as in the presence of God in obedience to God with a single eye and respect unto Gods glory Such questions as these put home will search to the quick Amongst others I shall fix only upon these three instances eminenter non exclusive For in all the best is to be given to God This Rule admits no exception The question is 1. Whether in hearing of Gods Word we give God the best Q. 1. Whether in hearing wee give God the best This is a very weighty duty And we are often enjoyned to hear Jer. 22. 29. Faith cometh by hearing Rom. 10. 17. It 's a mark of Christs Sheep to hear his voice Joh. 10. 27. But amongst hearers three sorts in four miscarry according to Christs own computation for there are stony high-way thorny hearers the Word of God is lost in all these Onely the good hearer profits by the Word and brings forth fruit with patience Wherefore we are not only exhorted to the duty of Hearing but to the right manner of performing this duty Take heed therefore how ye hear Luk. 8. 18. Now whether in our hearing we give God the best we are to examine three particulars 1. How we prepare our selves before hearing 2. How we demean our selves in hearing 3. How we behave our selves after hearing First before hearing there is required preparation Eccles 5. 1. Keep thy foot when thou goest to the house of God Publius Scipio first went unto the Capitol to pray before he went to consult amongst the Senators Before we come to a Sermon our duty is to sequester our selves from earthly entanglements Abraham when he went up to the Mount to Sacrifice he left his Asses at the foot of the hill Before the Jews offered Sacrifice they used many washings and purifyings Exod. 19. 14. Mephibosheth dressed his feet when hee went to David O how should we wash our hearts before we come into Gods presence Before we come into the place where the name of God is recorded we should consider of that soveraignty power purity and Majesty of God We should get our hearts sequestred from the world our pride passion and all inordinate affections should be mortified we should have our spirits meekned we should approach with trembling reverence and awfull fear of the great and glorious presence of God 2. In hearing there are two things required Atteâ—tion of the ear and Intention of the heart 1. There must be a serious attention we read Luke 4. 20. The eyes of all them that were in the synagogue were fastned on him When we go to duty we should consider of the presence of God and Angels and should behave our selves with all reverence in the publick Assemblies The Preacher should be serious grave reverend and avoyd all affected phrases uncouth unscriptural speeches He should hold fast the form of sound words And hearers should deport themselves with all reverence Laughing at one another idle gazing wanton glances roving eys O! how unfit and unsuitable are they as at other times so especially in places of Worship 2. In hearing there is required intention of the heart The heart must goe along with the eare and what we hear we must labour to let it sink into our hearts and there make its residence The heart must be affected in hearing the heart must act vigorously and be fully bent upon God His Word is precious and none ought to fall to the ground Wherefore we must ruminate ponder meditate apply and labour for retentive memories This caution is of great concernment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 1. VVe must remember that in hearing we deale for life and immortality we negotiate for Eternity and drive a trade for our immortall soules so we must hear to day as for ought we know we may never live to have another opportunity Wherefore the heart must be in good earnest with all the affections thereof set a worke The Love Joy Hope Desire all must bee seriously fixt and intent upon what wee hear Thirdly how we must demeane our selves after hearing To this purpose I shall mention onely two Duties which if put in practise it 's without all question that wee give God the Male. First it 's required that we meditate on what we have heard 1. We must meditate in the Word For Meditation is the spiritual digestion of a Sermon This Moses Isaac and David much practised It fareth with a good Sermon for the Soul as with a good meales meat for the Body By digesting what we receive we thrive the better Wherefore after we have heard a Sermon we must call our selves to a strict accompt rubbe up our memories and labour to make what we have heard our owne that this food may turne into our nourishment that we may eat and make a good meale and digest the food of our souls even to eat the roll as the Prophet did Jer. 15. 16. Secondly it 's required that wee yeeld ready obedience unto 2. Wee must yeeld obedience unto the Word the VVord of God For not the Hearers but the Doers of the Word shall be justified The life of a Preacher is the Application and the life of a Sermon in Preaching and hearing consists in the particular Application what wee heare wee must apply and practise in our lives Thus we give God the Male in our hearing A Second Duty wherein we are to examine our selves in is Q. 3. Whether we give God the Male in our prayers whether we give God the Males in our prayers and supplications Prayer is a great part of our religion a great part of worship wherein God is gloryfied wherefore I must take the best paines I can to examine this point whether in our prayers we give God the best whether we offer a Male and not a corrupt thing For tryall whereof I l'e lay down some distinguishing characters to differrence the pretious from the vile 1. Prayer must be humble so did Abraham pray Gen. 18. 27. so David prayed in a most humble manner 2 Sam. 7. 19. so Jacob 1 Prayer must be humble Gen. 32. 9. There 's required an humble reverentiall frame of spirit in our approaches and applications unto the throne of grace Consideration of Gods transcendent majesty and greatnesse and the apprehension of our own vilenesse should cause us in an humble manner to make our addresses and preferre our supplications unto the great God of Heaven and Earth Consider likewise thou art a Creature dust and ashes a worme and no man a sinner a Rebell an enemy to God by nature a child of wrath This Consideration should humble thee in the presence of the Lord. 2. Prayer must be in faith Mat. 21. 22. No prayer but that of faith can be accepted No service but of a Beleever
opinion of Religion and think any thing will serve as if any thing were good enough for God Such a slight service was done by Gehazi he went on before and layd his staffe upon the child and there was no appearance of life in the child but the Prophet Elisha layd his hand on the childs hand his mouth on the childs mouth c. and in good earnest set upon the work and the spirit of the child revived It 's the observation of a Reverend Mr. Jerem. Burroughs and precious Divine that of all spirits hee desired to be delivered from a frothy spirit it 's therefore a matter of lamentation and ought in good earnest to be bewailed to consider with what irreverence formalities and slightnesse of the spirit many set upon duty some will pray partly between sleeping and waking so drowsily that they can scarce pronounce their words aright Others will mumble over a few words of course in their beds Neither of these think of that reverence that belongs to the great God of heaven and earth and that he requires the Male the best we can offer unto him A third Impediment is a worldly spirit A heart swallowed up Imped 3. A wordly spirit with the love of the world will never give God the best such spirits wil grudge any thing for God because the world hath seized on their spirits and took up their affections Their breath words conversations even all favours of the world Now this love of the world is the root of all evill and enmity against God Demas forsook the Apostles society The young man preferred earthly treasures before heavenly where the world sits close and the heart is enamoured with the love of the world there Christs riches and his excellencies are undervalued A fourth Impediment is an unbeleeving heart Christ is not a Imped 4. An unbeleeving heart whit regarded amongst unbeleevers onely beleevers account him precious 1 Pet. 2. 7. He that knew the worth of the pearl of price and beleeved there was such vertue in it sold all to purchase it Mat. 13. 46 47. These Impediments being removed some speciall duties ought to be practised 1. Alwaies set before thine eyes the great God of heaven and Dut. 1. Set God before thine eyes earth as omnipresent pure and omnipotent who seeth knoweth and searcheth all hearts This consideration will make thee afraid to present any thing vile and refuse unto so great so holy a Lord God How thou prayest in thy closet what thy secret reserved thoughts are what thy intentions are in any duty all are naked unto that great and glorious Majesty with whom thou hast to deale 2. Labour for sincerity of heart That 's it which will carry thee Dut. 2. Labour for sincerity of heart through all brakes bryars difficulties and perplexities whatsoever It 's said Asa's heart was upright there 's a neverthelesse put in 2 Chron 15. 17. It 's this which comforted Hezekiah when the sentence of death was past against him 2 King 20. 3. It 's that which God requires even truth in the inward parts Ps 51. 6. It 's that which is the cause of rejoycing 2 Cor. 1. 12. Nathaniels character to be an Israelite indeed without guile Joh. 1. 47. The upright are they which love Christ Cant. 1. 4. And they are Gods delight Prov. 11. 20. Their Tabernacle shall flourish Prov. 14. 11. Their high way is to depart from evill Prov. 16. 17. They walk surely Prov. 10. 9. and no good thing will God withhold from them Ps 84. 11. Their end is peace Psal 37. 37. Upright walking with God will carry a man through all troubles whatsoever and in life and death will yeeld matter of abundance of consolation 3. Embrace the present season of Grace Seek ye the Lord whilst Dut. 3. Embrace the present season he may be found call ye upon him whilst he is near Isa 55. 6. Now give God your strength and marrow and lay aside all delayes Apologies and Procrastinations 4. Be much in Prayer and Supplication that what ever thou Dut. 4. Be much in Prayer dost what duty whatsoever service thou offerest unto God that he would accept thee through Jesus Christ As the Ancients held the Plough and prayed so hear and meditate on Gods Word keep the Lords Sabboth holy and pray for a blessing upon all from heaven Blesse Lord his substance Deut. 33. 11. 5. Make Religion thy work the grand design thou drivest Let Dut. 5. Make Religion thy work thy generall calling as a Christian have the preheminence of thy particular calling in the world Seek first the Kingdome of God Mat. 6. 33. The last Use is for Consolation unto those who to the utmost in Vse 5. For Consolation sincerity of heart endeavour to walk before the Lord. Thus Enoch walked with God Gen. 5. 24. Zachary and Elizabeth walked in Gods Commandments blameless Luk. 1. 6. David was a man after Gods own heart Yet the best of Gods children have their failings Jacob confest himself not worthy of the least of Gods mercyes c. David confest himself as foolish as a bruit Beast and wise Agur acknowledged that he had not the understanding of a man It 's a great cause of greif and a burthen to the spirits of Gods dearest children to consider how much they faile in duties Their dulnesse deadnesse disorder of spirit much afflicteth them What I shall further adde shall be comprised in these ensuing considerations Consid 1. Infirmities are incident to the best 1. Infirmities are incident unto the best of Christians I sleep saith the Spouse Paul complains of a body of sin and of flesh and of an antipathy between flesh and spirit 2. Gods children allow not themselves in sinne but mourn Consid 2. Gods childrē allow not themselves in sin Consid 3. Sincerity is accepted Consid 4. Where sincerity is there is an endeavour after more grace Consid 5. Others examples are not just standards Consid 6 Perseverance shall obtaine the Crown for sinne Sinne is their exceeding great grief and burthen 3. Where the heart is sincere it is accepted a willing mind is accepted 2 Cor. 8. 12. 4. Where the heart is sincere it is not contented with what it hath already attained but labours for more grace Phil. 3. 13 14. 5. Consider that others examples and attainments are not that standard for every one to measure himself by No examples but that of Jesus Christ is every way authentique Some will say on one hand Such and such goe no further and will not this serve my turne others say such goe so farre and if I cannot come near them I may justly suspect my self to be an Hypocrite Neither this nor that must determine us 6. And lastly consider that Perseverance shall obtain the Crown Rev. 2. 15. Many beginne well and fly back Of all Apostates are most hated by God But as for such who persevere in Grace and
we injoy without him all is bitter with him every thing is sweet JERUSALEMS REMEMBRANCERS UNFOLDED ON A SOLEMNE FAST DAY Upon Isaiah 62. vers 6 7. Ye that make mention of the Lord keep not silence and give him no rest till he establish and till he make Jerusalem a praise in the earth UPON perusall of the 1. vers We shall find that Sermon 4. Preached at St. Marye's Oxon. Jan. 7. 1658. selfe same thing put into practice which is earnestly charged upon us as our grand duty in the Text for Zions sake c. Which words some learned expositors understand to be spoken of the Prophet Isaiah whose prayers were incessant in the behalfe of Jerusalem But I rather concurre with Scultetus Scultet Muscul Musculus c. Who understand them spoken of God promising and not of the Prophet praying For the words are a prophecy of Israels deliverance out of Babylon and of the glory and happinesse that shall be put upon the Church of God And Zion and Jerusalem are a Type of the Christian Church So that God will neither let the world nor the Potentates therein rest untill there be a full cleare and conspicuous deliverance offered for the Church of God Hence the Gentiles shall take notice of such wonderfull works of God Vers 2. The Gentiles shall see thy righteousnesse Vers 2 and all Kings thy glory c. The Church that was so much afflicted Vers 3 and distressed shall be called by a new name vers 3. No more termed desolate but Hephtzibah and Beulah vers 4. And the moving cause of all this is Amor complacentiae For the Lord delighteth in Vers 4 them Which delight is amplified by a similitude Vers 5. For as Vers 5 a young man marryeth a Virgin so shall thy Sonnes marry thee And as the Bridegroome rejoyceth over the Bride So shall thy God rejoyce over thee For the accomplishment of this great work to make the Church a glorious Church the Lord raiseth up eminent Instruments Vers 6. I have set watchmen upon thy walls O Jerusalem Vers 6 Hieronym which shall never hold their peace day nor night c. Jerome understands Angells Prophets Princes Teachers And some conceive that faithfull Governours and faithfull Ministers are here meant by the watchmen of the walls even all such as are in publick place and authority who are diligent in their watch and importunate sollicitors such as will have no nay and will never cease begging but are constant day and night as well in bad as good times in pouring out their hearts in prayer in the behalfe of Jerusalem These things premised I resume the words of the Text wherein there 's offered to our consideration a charge of greatest concernment unto the watchmen For the Lord having promised such eminently usefull Instruments for the effecting these great things promised to Jerusalem and the Lord having given a Character of their fidelity that they shall never hold their peace but shall be busied in praying for or instructing of the people of God in their duty Now the Lord by an Apostrophe directs his speech to those watchmen and chargeth them with the maine duty of the Text Ye that make mention c. 1 Wherein are three things to be observed 1. The perrsons described by a note of distinction to whom Divis the charge is given yee that c. 2. The substance of their charge set down Negatively in two expressions 1. Keep not silence 2. Give him no rest 3. The main end and designe intended that Jerusalem should be made a praise in the earth 4. The duration and continuance of this charge or employment of these persons that make mention of the Lord keep not silence till Jerusalem be establisht i. e. Their prayer must so long continue and they may not cease till Jerusalem be establisht and the gracious promises accomplisht in behalfe of the glorious condition of Jerusalem Before I give you the Doctrines I shall for explication of the words resolve a few Queries 1. What is meant by those that make mention of the Lord Q. 1 Ans Calvin understands them of the Ministers that Preach the Word of God The 70. renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the vulgar edition renders it verbatim Qui reminiscimini domini Qui ad memoriam revacatis Dominum Tigâ—r Tran. So Jerome Vatablus Osiander And our Marginall note in our English translation is Ye that are the Lords remembrancers some conceive this speech to be an Allusion to that standing office in Kings Courts of Remembrancers Corn. A. Lapide upon the place tells us Corn A. Lap in Loc. that the Kings of Judah had Maskirim Admonitores whose office was to put the King in mind of weighty affaires Junius renders the words Qui commemoratis Jehovam Rememorantes Dominum So Vatablus and he gives a marginall note Qui reminisci facitis Domini I shall not peremptorily determine which is the best of these translations Neither shall I confine the duty of the Text only to Ministers They in an eminent manner are the Peoples mouth unto God and Gods mouth unto the people And this duty of being the Lords Remembrancers belongs to them not that God needs any putting in mind or remembrance but that he would have us do our duty by assiduous supplications Yet we may not exclude any of Gods children from practising the duty of the Text in presenting prayers making diligent addresses unto the Throne of grace Though it belong unto all godly men yet in a more speciall manner to Ministers So * Quamvis haec sententià ad pios omnes pertineat tamen praecipue Sacerdotes attingit Cal. Calvin on the place 2. What 's meant by not keeping silence giving God no rest Q 2 Ans These two come to one and the same effect implying that they ought to speak and continue importunate in speaking They should speak aloud and never give over speaking The words are Metaphoricall took from those who are indefatigable sollicitors and will take no deniall Here 's a Character of fervent prayer which gives the Lord no rest i. e. earnestly and incessantly plyeth the Throne of grace and will take no repulse Of this more anon 3. What is meant by Jerusalem Q 3 Ans For Answer Jerusalem is either taken litterally for the place and Metropolis of Judea or rather by a Metonâ—mia continentis as it signifies the whole body of the Inhabitants there or else Mistically for that Jerusalem which cometh down from above And this is either universall or particular The universall Church is the whole body of believers dispersed through the whole world The particular Church is that wherein we live And this according to judicious Carthwrights division is of one Nation or of a narrrower compasse And the same Learned Author gives distinct definitions of them both A Church saith he of one Nation is that which is gathered under one politick civill government A V.
among the best Wheat There 's no Church without spot or wrinkle till we come to Heaven Indeed to seperate from Heathens and from Idolaters we are commanded and this is a warrantable seperation But to seperate from a true Church must needs cause multitudes See Dr Harris his judgment in his life lately set forth by E. D. p. 100 101 102. of Scismes and Divisions as daiely experience witnesseth and we have no warrant in the Word of God for such a seperation Let all professours know that they are not therefore converted because they take upon them the bare name and forme For some there are as the Apostle mentions 2 Tim. 3. 5. Having a forme but denying the power And such as are only Nominall Christians and content themselves with the bare name are really Atheists It 's the easiest matter in all the world to take upon one a bare profession Machiavel himselfe would allow an outward profession But to have the Profession adorned with a Holy life and Conversation to be a Christian in name and in truth this is the great thing required To name the name of Christ and depart from Iniquity to purify ones selfe as God is pure this is the great work indeed Now having discovered these false glasses I l'e set before you one true glasse wherein we must behold our selves and that is the Word of God This discovers our Pollutions this shewes us the way of cleansing Psal 119. 11. Wherewithall shall a young man cleanse his way by taking heed thereto according to thy Word This discovers our Maladies and Remedies Now where there is a reall Change and a thorough transformation it will be known by three Characters 1. By Universality 2. By Sincerity And 3. By Perpetuity First For Universality and that lookes at five Subjects Char. 1. Vniversality 1. At the understanding Eph. 4. 23. And be renewed in the spirit of your mind 2. At the will Psal 110. 3. Thy people shall be a willing people in the day of thy power 3. At the affections Col. 3. 2. Set your affections on things above and not on things on the earth 4. The heart Ezek. 36. 25. Then will I sprinkle cleane water upon you and yee shall be cleane from all your filthinesse and from all your Idolls will I cleanse you a new heart also will I give you and a new spirit will I put within you and I will take away the stony heart and give you an heart of flesh 5. The life Newnesse of life is required For so it 's required that we should walk in newnesse of life Rom. 6. 4. Secondly Sincerity The aymes must be single and sincere Char. 2. Sincerity no change for selfe ends Interests Preferments c. The glory of God must be in thy eye 2 Cor. 1. 12. Our rejoycing is this the testimony of our Conscience that in Simplicity and Godly Sincerity not with fleshly wisdome but by the grace of God we had our Conversation in the world and more abundantly to youâ— wards Thirdly Perpetuity Rev. 2. 10. Be thou faithfull unto death Char. 3. Perpetuity and I will give thee a Crowne of life he that endureth unto the end shall be saved 3. The third Use is for Exhortation Let 's all labour to be Vse 3. For ExhortatioÌ„ Mot. 1. From the equity of the duty Mot. 2. from the necessity of the duty thus transformed By way of Motive 1. It is but equity that there should be a thorough change The whole man is defiled by sinne and the whole man should be transformed and changed 2. There 's a necessity necessitas precepti medii 1. How often are we cald upon to make us new hearts to turne unto the Lord to amend our waies 2. This change is an instrumentall meanes to pacify Gods wrath 2 Chron. 7. 1â— If my people which are calâ—ed by my name shall humble themselves and pray and seeke my face and turne from their wicked waies then will I heare from Heaven and will forgive their sinnes and heale their land So Joel 2. 12. Therefore thus saith the Lord turne unto mâ— with all your heart with fasting weeping and mourning rent your hearts and not your garments and turne unto the Lord your God for he is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill 3. Consider the Utility God will however have his glory and Mot. 3. from the Vtility yet we are the gainers by this change By having changed hearts we can do more acceptable service unto God and are more in abled toperforme the will of God which is a good acceptable and perfect will 4. Now I l'e in the last place conclude with a word of comfort Vse 4. For Comfort unto those upon whom God hath wrought this gracious change i. e. Blessed are their eyes for they see They were afore this change as bad as others but now they are washed and cleansed Great is their comfort whose eyes are opened and they are brought from darknesse unto light from the power of Satan unto God By being converted and so becoming sons and daughters of God by grace and Adoption they obtaine these singular Priviledges 1. They have Union and Communion with Jesus Christ They Privil 1. Vnion and Communion with Jesus Christ are one with him mystically He is their Head they his body they injoy Communion with him in the exercise of graces in their approaches unto him in worship 1 Joh. 1. 3. That which we have seen and heard that declare we unto you that yee also may have fellowship with us and truely our fellowship is with the Father and his Son Jesus Christ 2. They have Interest in all the Promises 2 Cor. 1. 20. For all Pri. 2. They have Interest in all the Promises the promises of God in him are yea and in him Amen unto the glory of God by us 3. They have Interest in all Christs purchases of Justification Sanctification and Glorification What can I adde more but the Pri. 3. They have Interest in all Christs Purchases complement of all from Rev. 1. 5 6. And from Jesus Christ who is the faithfull witnesse and first begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sinnes in his own blood And hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen And such honour have all his Saints even all such as are converted and borne againe upon whom this reall change and renovation is past These are here militant saints on earth and shall be triumphant Saints in the highest Heavens Dr VVilkinsons 3. DECADS of SERMONS
characters This is a fundamentall an excellent and a soule-saving knowledg 1. I say this is a fundamentall knowledg The knowledg of 1. Fundamentall Christ is the summe and substance of all Divinity the scope of all the Scriptures the very pith and quintessence of all religion even that which is without controversy the great mystery of Godlinesse The Scripture is the field and Christ the pearle of price The Scripture the Box and Christ the pretious oyntment Pretiosum oppâ—balsamum in gemmeo myrhothecio Christ is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though every word in Scripture didre-echo this pretious word The Apostle sets it downe unto the life Eph. 2. 20 21. And are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the cheife corner stone in whom all the building fitly framed together groweth unto an holy temple in the Lord. 2. Excellent 2. Adde hereunto this is an excellent knowledge The Apostle though a man of incomparable gifts yet accounted all things but losse and dung in comparison of this Phil. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be they what they will honours riches in their greatest estate and confluence arts and sciences in their resplendent lustres let them be virtues which beautify the mind yet when they come in competition with Christ they passe under such a censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losse and garbidge the most vile and contemptible things in the world This knowledge must needs be amiable because it proceeds from Christ the fairest of ten thousands And lastly for the complement of all this is a soule-saving-knowledge 3. Soule saving 1 〈◊〉 2. 14. When all Philosophicall speculations puzzle non plus thy understanding and cannot administer the least auxiliaries unto thee For the naturall man perceiveth not the things that are of the spirit of God then when thou hast the spirit of discerning to see their emptinesse and impotency Christ darts a ray of supernaturall knowledge into thy soule infuseth into thee new principles a renewed nature And now thou discernest with another manner of eye for the spirituall man knoweth all things Thou must then have a better master then Aristotle to teach thee This knowledge can no where be learnt but in the schoole of Christ A man may be admired for a great Gnostick as accurate a Text-man as Buxtorfe records of the Jewes as to know every letter in the Bible and observe every point as the Masorâ—tâ—es doe yet all this while he may be a meere stranger to this soule-saving knowledge For if the Doctrinall truth of Scripture be not made an experimentall truth unto thy soule and conscience though thou mayst be reputed a great schollar yet thou art farre from being a good Christian When Christ comes into thy soule by his grace he renewes thee in the spirit of thy mind he purifies thy nature reformes thy life redeemes thee from thy vain conversation When his gracious face shines upon thee he makes his waies and saving health known unto thee as it is Psal 67. 2. Thus I have endeavoured to describe the object of this knowledg positively considered lett 's now view it as privatively and by way of Antithesis set down in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely or nothing else besides Jesus Christ Q. But doth no other knowledge passe currant Doth my Apostle use a kind of Ostracisme to banish all secular learning out of the schoole of Christ A. Doubtlesse such an interpretation stands not with the sense Calvinus in locum Aquin in locum of my Apostle Nulla mihi scientia tanti fuit ut aliud cognoscere appeterem quam Christum licet crucifixum So Calvin He esteemed no knowledg equall to the knowledge of Christ Per sapientiam verbi â—vacuatur crux Christi By eloquence of words the Crosse of Christ is made of none effect so Aquinas upon the place But these two agree with Estius and Paraeus who are no enemies unto humane learning but they much disrellished the affected eloquence of new-fangled preachers who rent the people a sunder from unity to mutiny from faith to faction and so teare the seamlesse coate of Christ They bragd of Cardans vaine glorious humour otherwise a man of wisdome who making a catalogue of renowned worthies inserted himselfe Hiâ—ronymus Cardanus in the number So these instead of preaching Christ in all humility are not ashamed to vent the frothy issues of their abortive braines rather to tickle their auditors eares then to affect their consciences Therefore to this poyson my Apostle prescribes a soveraigne antidote and that Paraeus inlocum is to preach Christ and him crucified Sola Christi cognitio sufficit ad salutem saith Paraeus The knowledg of Christ is alone sufficient unto salvation but he addes further sed cum aliis conjuncta tanto erit jucundiâ—r but mixt with other sciences will rellish some palates the better Having a spice of humane learning it may winne upon mens affections and so take the learned in their own Art Augustine going to have his eares tickled had his heart touched and got Christ to boote with the eloquence of Ambrose A Minister ought to preach in the most winning way and ought to endeavour by a pious kind of fraud not in a Popish nor Machiavilian sense to insinuate himselfe into the affections of his Auditors I ground my assertion upon the Apostle 2 Cor. 12. 16. beeing crafty I caught you with guile The preacher studied acceptable words Elegant composures and apposite expressions are commendable I know not any thing to the contrary but an Aegyptian jewel may be dedicated to the service of the sanctuary The Apostle quotes Menander Videmus non satis esse si sidem nostrae integritatis faciamus nisi â—ales deprehendantur quorii usâ— fucrimus opera Quare delectus habendus est non levis neque perfunctâ—rtus sed exquisita diligentia Calv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Dan. 2. 34. Aratus Epimenides Heathen Poets that so he might foile the Gentiles with their own weapons Chrysostome upon my Text saith The Apostle who knew greater things of art could not be ignorant of these lesser things yet he would relinquish his learning deny his parts seeme to be ignorant of his gifts that by this meanes he might gaine the people to the knowledge of Christ The Apostles Acts 4. 13. were accounted by the Counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illiterate men even Ideots as the word is commonly Englished yet these God used as instruments to confound the wisdome of the wise and to put to silence the most knowing men We read in Daniel of a stone without hands cut out of the mountaines which battered all the rest in pieces so the Gospell of Christ in its purity and simplicity without the help of humane policy or contrivances throwes down all the towring thoughts of men it levels mountaines as low as the vallies and casts
preach Christ but to preach a man's selfe in a vaine glorious affectation of eloquence Herein consists the duty of a Minister for matter to preach Christ only for manner with all humility and him crucifi'd This is the preaching when all 's done this I may terme the very Art of preaching which directly tendes to the Glory of God and the salvation of soules Admit a man be of never so meane a presence and men come to heare him possessed with a prejudicate opinion yet if he labour to divide the word aright and to speake to the conscience rather than the fancy of his Auditors O! what wonders doth the Lord worke by weake meanes As by rammes hornes the walls of Jericho were battered in peeces and by earthen pitchers the huge host of the Midianites was discomfited so by that preaching which the wittes of the times and men that applaud their own fansies accoumpt empty and foolish the Lord workes miraculously in the conversion of soules It 's the Apostles assertion For after that in the wisdome of God the world through wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believe Thus having endeavour'd to beat the corne out of the eare suffer me now to grinde it at the mill Application is the life of every sermon Let me then intreat your patience in a few words to presse what hath been said unto your practise and then I shall put a period to my discourse Marlorate out of Calvin drawes two inferences of practice Quid docendum first and then Quid discendum afterwards Christ crucified is the substance of all that we can preach or heare It 's a lesson can be never enough taught and never enough learn'd In the first place seeing this is that lesson which we all ought to teach Fathers and Brethren suffer I beseech you the word of exhortation to conferre your best endeavours to put in practice this excellent method and exquisite art of preaching Wast not this pretious lamp of the sanctuary in making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumstantials the maine imployment What 's this but to tithe mint and cummin and to neglect the weightier matters of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ther 's one most needfull Doctrine which you ought frequently to inculcate and make deep impressions upon the conscience and that 's the knowledge of Jesus Christ and him crucified I cannot sufficiently admire how sacred is the ministeriall function What a great honour is it to be imploy'd in Embasy for the King of heaven O! what fidelity is requisite in the discharge of so concerning a message You are God's sword hearers beare up that sword which he hath put into your hands The Lord hath promised to be your portion And if I invert the order of the words that they which live upon the Altar ought to serve it it 's a piece of the same truth as well as that The Lord hath so ordain'd that those which serve the Altar should live upon the Altar The readiest way I conceive to suppresse schismes and divisions is by preaching the power of godlinesse This is the way to stop the mouthes of Gainsayers when they see that selfe is not the maine Engineer nor the promoting of a man 's own particular ends and interests but the glory of God and the love of Christ constraines a man then they are put to silence and have nothing to gainsay We read how Moses in his own cause was the meekest man upon the face of the earth yet transported with zeale in the cause of God A spirit of discretion is required in a Christian least he may quickly pluck downe with the one hand what he endeavours to build up with the other Moderation is much talked of it 's a gooâ— to be desired For oft times it serves as a golden bridle to curbe a passion Calvin in Epist ad Melanct. But Calvin's caution to Melanchthâ—n is worthy of your observation Take heed saith he that moderation doe not quench thy zeale Meeknesse and silence doth good and is commendable in a man 's own cause It 's a man's glory to passe by a personall injury but when religion suffers and the cause of God lies a bleeding then to be silent argues a spirituall stupefaction as if a man were possessed with a dumbe Divell When men preach their own inventions teaching for Doctrines the traditions of men When men deride the way of holinesse casting nicknames and aspersions of Puritans Precisians and I know not what upon them that so they may render their persons and profession odious just as thy dealt with the Saints in the Primitive Church who were put into beares-skins and then worryed When men are not affrayd to exercise their wits to be witty even unto blasphemy to cast a slur or a jest upon that sacred word by which one day they shall be judged This is not to preach Christ crucifi'd but it 's to crucify him afresh and to put the Lord of glory to an open shame When men like Jehu drive furiously mistaking a passion for zeale and so oft times spoile a good cause in the carriage this is not sutable to that meeknesse that was in Christ Let not then any humour or opinion sway thee ther 's nothing so dangerous in religion as this compliance with humors and fancies and siding for selfe-interests and advantages The Spirit of God must be thy Pilot to sâ—eare thee and the word of God must be thy compasse and the glory of God ought to be in thy eye as the scope and end of all Take nothing upon trust but imitate those noble Act. 17. 11. Bereans who let nothing passe without due examination For we read that they searched the Scriptures dayly whether those things were so 2. As you have heard what we must all teach so you shall 2 Quid discen dum heare what we must all learne viz Christ crucifi'd Let me then perswade you as Jerome doth in an Epistle to Paulinus Let 's learne that knowledge on earth which will carry us unto heaven May Discamus eam teâ—ris quorum scientia perseverabit in coelis Hieronymuâ— in Epist ad Paulinum it never be verifi'd of any of us that we seek our own things and not the things of Jesus Christ and that we resemble Mercuries statue that poynt the way to others but move not one step our selves A good life is the best commentary of a good sermon and the best conâ—â—tation of a slaunder The shepherd hath discharged his duty when by his own example he leads his flock to the waters of comfort We should all labour to be spirituall builders As no noise was heard in Solomons Temple so my heart desires that there may be no differences nor jarrings to be heard among us Quirites was a forcible word with Caesar to suppresse all his souldiers mutinies and shall not the word Christiani be as prevalent with us What said Abraham to Lot Gen.
tidings but rather hearing them as it were in a dreame he cuts the role in peices and casts it into the fire O the Sottish Lethargy of a rebellious sinner Hee 's setled upon his lees at ease in Zion come what will come he thinks himselfe secure that no evill shall happen unto him Security is the harbinger of ruine But wickednesse stands not still it 's a teeming mother though of a spurious issue To make his sinne compleatly sinfull he sends hue and crie to apprehend the prophet and the scribe Heel 'e be reveng'd on the instruments though for the performance of their obliged duty O ungratefull patient who when he hath trampled soveraigne physick under his feet straightway plots the destruction of his physitian but humane power is circumscrib'd with certaine limits and compasses and cannot goe one jot further then the supreme overruling hand permits the motion Man purposeth but the Lord disposeth of that purpose as it pleaseth him God himselfe becomes an hiding place unto his servants But the Lord hid them Jer. 36. 26. the kings expresse commands must be frustrated his messengers must returne without their errand for God hath more worke for the prophet and the scribe A new role must be writ The nationall rebellions must stand upon record legible to posterity This God gives in precept and they immediatly put in execution And over and above the text is expresse in the close of the forecited chapter that there were added besides unto them many like words New rebellions renew their sorrowes and continuance in sin abundantly aggravates the punishment By this time Baruch is perplex'd with multitudes of sorrowes the apprehension of the Kings wrath makes him feare and tremble he is sensible of a burthen too heavy for him to beare the weight whereof mak's him fall groveling unto the ground The Lord becomes the remembrancer of his passionate expressions Thou didst say woe is me now for the Lord hath added greife to my sorrow I fainted in my sighing and find no rect v. 3. Addidit dominus scriptionem Scripti vi one writing after another I hardly scap't for my former writing and now I put my selfe into the very mouth of the lyon adding a second danger to the former and so expose my selfe unto a continuall succession of miseries In the mount in the greatest straits and extremities the Lord will be seene Now comes the Lord and brings out a precious cordiall which he reserv'd for a languishing condition Now he shewes himselfe indeed a very present helpe in this needfull condition and time of trouble Hee 's the good Samaritan he powrs oyle into the wounds and binds them up hee 'l in no wise quench this smoking flax nor breake this Matth. 12. 20. bruised reed O tast and see O Baruch how good and gracious the Lord is to thee in particular There 's an universall conflagration and yet thou art as a brand pluck't out of the burning There 's a generall massacre and yet thy life is given thee for a prey whithersoever thou goest The Prophet brings this tidings from the mouth of God v. 4. behold that which I have built I will breake downe Goodly edifices must be leveld with the ground and not one stone left upon another It followeth and that which I have planted I will pluck up even this whole land The vineyard of Gods own plantation must be laid wast and pluck't up root and branch The Lord when he begins will make an end Laesa patientia fit furor Patience abused breaks forth into extremity of fury his wrath is incens'd and his jealousy burnes hot like fire If any thing questionlesse a showre of teares might quench this burning but their hearts are unbroken their fallow-ground is not plowed up they are past relenting and so shut against themselves a dore of mercy And now O Baruch thou sonne of Neriah where 's thy sympathy why dost not thou call thy comforts Ichabods Dost thou thinke to fare well at home whilst the Church of God is under hatches abroad wouldst thou be in the floate of prosperity whilst the Church is in the ebbe of adversity As the marriners in a tempest rows'd Jonah and cryed what meanest thou O sleeper arise call upon thy God Jonah 1. 6. so say I arise and lay to heart the afflictions of thy brethren When private calamities come in competition with publick let the latter preponderate Thou must not stick to foregoe thy own rest ease tranquility nay thy life it selfe when thou hast a lawfull calling to lay it downe in these times of horrour and confusion Let this advice from heaven in my text have an effectuall influence upon thy spirit tu quaerâ—res tibi res magnas ne quaerito and seekest thou great things for thy selfe seeke them not My text may be stil'd Baruch's hurt and cure If he or any other Baruchs Hurt and Cure would with the sorcerer bost himselfe to be some great one in the world if he set upon the pursuite of great things in this world an arrow from God will be sent and pierce his soule through with many sorrowes there 's his hurt But if so be he become endowed with a selfe denying spirit so that sublunary things are below his notice he can bid adieu unto them as unsutable to his elevated affections hee 's a man of a singular temper hee 'l discerne a sun of righteousnesse with healing wings there 's his cure So then in the words formally considered there 's a Question and an answere In the Question I recommend three particulars unto 1. An Act. 2. An Object 3. The person your observation 1. An act and seekest thou 2. The Object great things 3. The persons one and the same thou for thy selfe The Prophet anticipates Baruchs answere and gives it himselfe seeke them not This dehortation is diametrically opposite It stands like the Cherubims with a flaming sword to keep the way of the tree of life A sinner rides full speed in a swift career of ungodlinesse Here 's a Remora which purposely meets him and stops his passage Hee 's bid to stand by the watchman of the Lord of Hosts You see then my Brethren what I am to presse upon your affections that ye would get rays'd spirits and sue out a divorce between your selves and the world The Argument of my discourse is Heavenly mindednesse The enlargement of this Theme is most sutable to these present distractions where there are such sad thoughts of heart for the afflictions of Joseph and for the divisions of Reuben Is it now a time for purchasing of Lands and revenues eating the fat and drinking the sweet to solace our selves in all variety of voluptuousnesse and epicurisme to stretch out our selves in beds of Ivory to drinke wine in bowles and yet remaine insensible of the afflictions of Joseph If by such projects as these we seeke to get a name upon earth we may build a Babel of our own confusion
But let us learne to deny our lawfull pleasures and make our teares our meate and drinke imitating St James whose knees as Eusebius records became like camels hooss by the assiduity of his devotion Where 's the man that spares the more either from his Eusebius Eccle. Hist belly or his back that prostrates himselfe in the dust before the throne of Grace whose soule is alike affected with Jâ—remies to weep in secret for the sins of the times I feare our times are just like those before the deluge eating and drinking and making merry God grant that wee imitate not the Swans who as they say sing sweetly before their Funerall Cast your eyes upon the bleeding condition of Ireland and that which comes neerer home the miserable distractions of the land of our Nativity Is mirth jollity seasonable at a Fast or Funerall Is it a discourse sutable for a dying man to talke of honours high places and promotions shall a man drencht in teares pursue pastimes and pleasures shall humility and lowlinesse change the scene into pride and ambition shall poverty invest it selfe with stately robes shalt thou O Baruch when all the world is in combustion be so spiritually benummed as to have thy heart doting upon the momentany pleasures of this wicked world doth thy heart hanker after thy pleasures and with Lots wife doest thou looke back upon the delights of Sodom Let her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thy warning peice not to seeke great things for thy selfe Thus having paraphras'd the words I shall prosecute them according to my proposed method intending the question for the doctrinall part of my text and seekest thou great things for thy selfe And the dehortatory answere shall be my use and application seeke them not In the unfolding whereof I shall purposely indeavour to enlarge my selfe in a plaine and familiar discourse making my text my Apology not to seeke great things for my selfe not any sublime composures to gratify any wanton eares of Athens but to condiscend unto the capacity of the meanest Auditor that heares me this day In the prosecution of the words I shall not separate the act from the object they are joyn'd in the sense and therefore I l'e not divide them in my discourse And so I l'e resume them jointly Et quaeris tibi grandia and seekest thou great things And now O Baruch thou sonne of Neriah let me once more on this wise expostulate the matter with thee Is there any such a miablenesse in that thing whereon thy heart is so wholy enamoured doth the object so necessarily conduce to the compleating of thy felicity that with Rachel thou must have it or else die Is thy life bound up in it's life as Jacobs was in Benjamins so that for a moment thou canst not foregoe the fruition of it what is the reason that thou art so possest with so much anxiety of spirit when I see a man bid adieu to all other things and wholly fix himselfe upon one thing alone I presently conjecture that there is some rarity and excellency in that thing which wholy takes up his affections and terminates his acquiescencie as lines in their proper center Let 's then as Moses did turne aside and see what these great things are whether answerable to the report and expectation yea or no. But alas our paines will be to small purpose and the issue parallel to the pains both alike unfruitfull The text calls them great things by which Vatablus and some others understand the gift of propheâ—y but this interpretation hath no correspondence with the History and seems Vatablus Theodoretus C. A. Lapide Calv. in Loc. to offer violence to the words But I rather adhere to Theodoret a Lapide Calv. and indeed the generall current of interpreters who by great things understand rest and tranquility an immunity from imminent and apparent dangers a confluence of outward delights and comforts as riches honours and the like Out of an apprehension of the losse of these there arose such grievous complaints and bitter expressions of sorrowes a great infirmity a practise how unsutable unto a servant of God! what was not Baruch promoted to so high an honour as to be the Scribe and Amanuensis of the Lord of Hosts and shall he be so nice and delicate as to account his life more precious then many thousands to preferre his private well-fare before the weale-publick O faint hearted souldier Vriah was of a more Heroicall spirit when David bad him goe home to his house and refresh himselfe after his journey The Arke saith he and Israel and Judah abid in tents and my Lord Ioab and the servants of my Lord are incamped in open feild shall I then goe into my house to eat and to drink and to lie with my wife as thou livest and as 2 Sam. 11. 11. Salu. Bell. Jugurâ—h thy soule liveth I will not do this thing Marius in Salust discoverd a magnanimous resolution unto his souldiers Doctus sum hiemem aestatem juxta pati humi requiescere eâ—dem tempore inopiam laborem tolerare A child of God must preferre the welfare of Zion before his private respects and interests he must not dreame of his own personall peace in their publick calamities in times of captivity and Iacobs troubles we must beare a share with them in their sufferings O brave profession of the Kingly prophet Psal 137. 6. If I forget thee O Jerusalâ—m let my right hand forget her cunning That of Moses must be the good Christians choyce Heb. 11. 25. Rather to suffer affliction with the people of God then to enjoy the pleasures of sin which last but for a season But le ts take a narrower survey of these great things and le ts consider whether they be worth the seeking after yea or no. One man seek's rest and quietnesse these are his great things Naomi sought out a rest for Ruth This man would Induction One man seekes rest and quietnesse faine sit under his own vine and under his own figtree hee 's secure with the men of Laish he resembles the whore who sits as a queen and saith no evill shall happen unto her But ye know the wofull end of the men of Laish Their security exposed them to their enemies rage and fury And that Babylonish strumpet shall have death and mourning and famine even all these plagues come upon her in one day Rev. 18. 8. So the foole in the Gospell and Nebuchadnezzar amidst their vaine glorious boastings were cashier'd of all When Amnons heart was merry with wine then was he slaine The hand-writing came out against Belshazzar and numbred his dayes amid'st his carousing and jollities Agag came delicately but was presently hewed in peices before the Lord in Gilgal Sisâ—ra tooke his sleepe but never awak't but unto eternity When men seeke rest it will fly from them When Job promis'd rest unto himselfe he could not find it my bones saith he are pâ—irced
the City of God which St Peter cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 4. an immarcessible crowne of glory then thou would'st be transform'd into another manner of man thy tongue will be toucht with a coale from the altar Thy language wouâ—d bewray thee to be a denizon of Canaan thy love joy and hope would be alienated from the world and wholy center upon God who is the love joy and hope of thy soule Were there no future reward of godlinesse the beauty that is in it selfe is more amiable and desiderable then all the Kingdomes of the world and the glory of them What Cleopatra said Cleopatra to Marcus Antonius It 's not for you to be a fishing for small fish but for townes forts and castles And so for those who have the beames of Gods reconcil'd countenance darted into their soules who have a spirituall acquaintance and a sacred communion with the great â—â— God of Heaven and Earth It 's not for them to be trading for meane things for the trash and pelfe of this miserable world but their spirits must aspire unto great things eternall life v. Fox Martyr de Edvardo primo glory and immortality even the price of the high calling that is in Christ Jesus our Lord. It 's story'd of Edward the first that he had a vehement desire to goe to Jerusalem but being prevented by death he gave in charge on his death-bed that his sonne should convey his heart thither and for that purpose he left a great Masse of mony so the Saints though their bodies are not in Heaven yet their hearts are there and their conversation is above though their bodies are here below O that my words might make a firme impression upon your consciences that you would put the highest price upon godlinesse and account it your honour and preferment whilst others labour for corne and oyle and joyne house to house for the perpetuating of their memories let me perswade you to labour for the riches of faith and the riches of Christ that you may be rich in holinesse and may be truly noble by the divine image stamp't upon your soules you that are cald to be Gods Embassadours his mouth to his people how dare ye chuse rather to be schollars to Pythagoras then to Christ by affecting a stupendious silence you that have tooke upon you the charge of soules doe not O doe not maintaine your bravery by the price of blood The time will come when it will be said sheapheard give accompt of the flock committed to thy charge When Andrew shall come in with Achaia by him converted to the saving knowledg of the faith John with Asia Thomas with India Peter with the Jewes and Paul with the Gentiles where then shall the idol shepheard appeare will such an Apology hold I could not brooke the rusticity of the people it would be a crushing of my hopes of preferment if I should spend my spirits upon such illiterate men But how darest thou deny thy breath to those poore soules for whom Christ powred out his pretious blood out of his veines My hearts desire is that all men in place of quality would herein anticipate authority and feed their flocks themselves and labour to approve themselves workemen not to be ashamed not handling the word of God deceitfully Happy were it for us if we could keep a Parliament within our selves and save them a labour by setting upon the worke of reformation every man in his own soule and conscience Hee 's the best Critick who makes a Critica Sacra upon his own heart who labours to understand the Errata of his own life and to wipe them out with the spunge of Godly sorrow Whilst we have an heart and a heart a heart for God and a heart for Mammon whilst worldly pompe and high place come in competition with the glory of God so that we would gladly carry a faire correspondence on both sides if these be our humours we can never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke with a right foote in the waies of godlinesse When thou flatterest thy heart on this wise O if I shone in an higher sphere if I had such and such a place of dignity I should then labour to bring more glory to God thou colludest with thy conscience and art not acquainted with thy selfe-deceiving-spirit how higher places might cause greater precipices If thou art not qualifi'd for the present condition I feare thou wilt be more unfit to manage another This is an hard lesson which I inculcate what shall the wise man deny his wisdome the honourable man his honours the rich man his riches we say t is a strong stomack that can digest much honey so it 's a strong spirit that is not overcome with the sweetnesse of much prosperity It 's a true signe that the Eunuchs were on Jehues side when they cast down Jezebell who had painted her face in pompe and glory so when the world comes in its harlots dresse and inticeth us to all manner of impurity if we can lend a deafe eare unto its syrenicall inchantments if we can bid defiance unto its bewitching allurements this is an argument that we set our faces towards Heaven that we seek a citty which is above whose maker is the Lord of Hosts In the second place I le adde a few directions how we should Use 2 1. For Direction doe to slacken our pursuit after great things and get our hearts estrang'd from them 1. For direction amongst many I shall only advise you to these foure things 1. Labour for a contented mind 2. Learne to deny your selves 3. Study the vanitie of the creature 4. Be acquainted with the fulnesse that is in Christ 1. You must labour for contentation of spirit It 's a lesson worth Dâ—rect 1. Labour for acontented mind the learning Phil. 4. 11. I have learned in what state soever I am therewith to be content what 's the reason that the ambitious never ceaseth climbing the covetous never ceaseth scraping the Epicure never ceaseth swallowing but because he is not contented with his present condition No life to a contented mind it accounts its poore cottage a kingdome it accounts its gleanings a granary its russet beyond all the rufflings in silk and sattin satis est divitiarum nihil amplius velle So Quintilian This is reckned by Seneca Quintil. Orat. 13. Seneca de vita beatâ Solum certe Beatum Cortina Aglium judicavit qui in angustissmo Arcadiae pauperis soli Dominus nunquam egâ—essus paterni Cespitis Teâ—minos invenitur Jul Sol. Polyhist amongst his beatitudes beatus est praesentibus qualiacunque sunt contentus amicusque rebus suis He indeed is a happy man who is contented with his present condition whatsoever it be Imagine thy present condition to be that which is allotted unto thee by God and that best which he in wisdome sees most convenient for thee this was Agars prayer Prov. 30. 8.
of activity over his cattle and much more ought they to be men of activity who are to be set over souls No industry no labor like that of the brain I should rather say that of the heart for the heart labor is the best labor of a Preacher of the Gospel There 's no resting from our labors till we come to Heaven we read of Pauls labors in weariness and painfulness in watchings often c. you read 2 Cor. 11. 27. often of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chrysâ—stâ—mâ—s Homilies Some of Calvâ—ns excellent Commentaries were read every day Let not such as hope to gain souls to indulge their ease 'T is a dangerous thing to be a lover of ease Leave off dallying and procrastinating and sall a working wrap not thy Talent in a napkin but improve it industriously to the glory of God and advantage of souls 9. He that would win souls must be a man of discretion that Charact. 9. He must be a man of discretion knows how to speak a word in due season He must have skill in this soul-trade when to give a Corrasive when a Cordial when stronger when gentler Physick must be prescribed There are Lambs as well as Sheep Babes as well as strong men broken hearted as well as hard hearted and a suitable remedy must be applyed He must speak war where God would have him and speak peace where God would have him O how faithful ought he to be in the discharge of his Function he must divide to every one their portion mercy to whom mercy and judgement to whom judgement belongs Thus was the Prophet Isaiah qualified for saith he The Lord God hath Isa 50. 4. given me the tongue of the learned that I should know how to speak a word in season to him that is weary Gregory de pastorali cura a Book Greâ— de Pastorali curâ worthy of our reading insists largely upon this particular how proud and how humble persons how merry how sad persons how angry how meek persons c. are to be admonished that so remedies may be applyed suitable to the sore This wisdom we must pray for and put it in practice throughout the whole course of our Ministry 10. and lastly He that would win souls must be a man of an Charact. 10. He must be a man of an humble spirit humble spirit Love was the first I mentioned Humility the last but not the least Love must lead the van and Humility brings up the rear and then there 's great hope of a souls conquest The Apostle exhorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye cloathed with 1 Pet. 5. 7. humility The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hensius and Pollux observes signifies vestimentum humile a mean Garment which servants wore and it was a badge of humility Let 's put on Humility as a garment this let us always wear never put it off Next to the Râ—be of Christs righteousness it 's the best garment in all the world When God gives thee parts and thou art proud of them this spiritual pride will be thy ruine But when thou hast good parts and an humble spirit thou art put in a capacity of saving thine own soul and those that hear thee For God gives grace to the humble and pours most precious liquor into empty vessels I have read a Story of one that saw in a vision many snares of the Devil spread upon earth he sat down and mourned and said within himself Who shall pass through these whereupon he heard a voice answering Humility shall pass through them Humility will pass through Caut-ropes Gins and Pit-solds which the Devil lays in the way O beware of Pride and above all pride of spiritual pride It 's that dead fly that mars many a Box of precious â—yntment It 's like that wilde gourd that spoild the pottage and caused them to cry out Est mors in olla Take notice how God blesseth the labours of many of meaner parts who are humble and watchful when as many of greater parts possest with Luciferian pride of spirit are curst in all their undertakings Thus you have heard him set forth in his proper colours and decyphered in legible Characters who of all others is likeliest to win souls Q. But what if notwithstanding a man in some good measure thus Q. qualified cannot reap the fruits of his pains nor obtain the seal of his Apostleship I Answer That must be our stay and supportation Isa 40. 4. A. Then I said I have labored in vain I have spent my strength for naught and in vain yet surely my judgement is with the Lord and my work with my God It 's said Rev. 22. 12. And behold I come quickly and my reward is with me to give to every one according as his work shall be It 's not said according to the fruit but according to the work It may be our sad affliction for which our hearts must bleed that we labor all night and catch nothing yet at the word of Christ we must let down our net Though we plough amongst rocks and sow amongs thorns yet if there be a willing minde it will be accepted God will accept the will for the deed Let us then be conscientious and constant our duty and leave the success to God And thus far for the Doctrinal part of the Text. The third and last head propounded is To draw from the premises 3. Head Application some inferences of practice which is the particular Application I promised you of which in a few words and I shall put a period to my discourse Three Inferences I shall onely draw from this Doctrine for Humiliation Exhortation and Direction 1. For Humiliation Here 's just cause of deep Humiliation that Vse 1. For Humiliation we are so little acquainted with this precious fruit specified in the Text of winning souls It was a saying Few Confessors of great men are saved which a Learned Divine renders in equivalent terms Few great Mr. Calamyes Sermon on Iosh 24. 15. mens Chaplains come to Heaven Few Ministers are skilled in this soul-saving art they that are best skill'd yet have cause enough of Humiliation I well know and shall ever acknowledge that to save a soul is the peculiar work of the great God yet Gods Messengers are accounted his mouth unto his people And the word of God is the power of God unto salvation We have a weighty duty lying upon us Ier. 15. 19. Rom. 1. 16. and we have great cause every one to be humbled to the dust that we come short of our duty And if they that labor all the day in Gods vineyard and are faithful in the work have cause to be humbled for their unprofitableness O how should they lay it to heart and sigh even to the breaking of their loyns who leave the Sheep with Mercenaries in the Wilderness whil'st themselves fare
luxuriously and live with Dives deliciously every day Peradventure they give their flock a visit at Sheep-shearing time once a year as the High Priest entred into the Temple and then with blood and indeed a Non-Resident is a soul-murderer who maintains his bravery with the price of blood Fathers and Brethren I love not to lay out my Mothers nakedness but my heart burns in love to your souls and I hope and pray that a through Reformation may go on and prosper and that under no pretence whatsoever Non-residency may be dispensed withal for the future it being Materia prâ—rsus indispâ—nsabilis For this sin the Scarlet Gowns ought to come down in the dust and wear Sack-cloth Statute Tolerations Dispensations for such and such Dignities local Statutes in Colledges dispensing for such a Lecture and for a Living under such a value all these will prove but sorry fig-leaves to cover thy nakedness Will any of these â—leas serve thy turn at the Audit of the great Judge of Heaven and Earth Will they stop the cry of blood It was said in Suetonius Quintili Vareredde lâ—giones so will it be said Steward give an account of thy Stewardship Sheep-herd give an account of thy flock Isa 56. 10. where then will dumb dogs as the Holy Ghost stiles them and Idol Shepherds appear They will wish that thâ— hills might fall upon them and the mountains cover them from the face of the Lamb. In the second place suffer I beseech you my Brethren the Vse 2. For Exhortation word of Exhortation I beseech you by the mercies of God in the bowels of Jesus Christ above all your gettings get this wisdom to gain souls In general it concerns every one to do all the offices of Heb. 10. 24. love they can and to consider one another to provâ—ke to love and to good works Let Parents do this for their Children Tutors for the in Scholars they are Pro-parents for the time Masters for their Servants one Friend one Neighbor for another Let any one indifferently learn this Art and put it into practice These Scriptures I commend to your serious considerations and continual practice one is Levit. 19. 17. Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbor and not suffer sin upon him Another is Mal. 3. 16. Then they that feared the Lord spoke often one to another and the Lord hearkned and heard it and a Book of remembrance was written before him for them that feared the Lord and thought upon his name A third is Heb. 3. 13. Exhort one another daily whilest it is called to day lest any of you be hardened through the deceitfulness of sin And in a peculiar and special manner I address my Exhortation unto my Brethren of the Ministry in the Language of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I put you in remembrance 2 Tim. 1. 16. to stir up your gifts Let not good parts be blasted or lie rusty for want of using If such yet remain here unpurged would there were none who keep their Pastoral Livings and their Founders maintenance living here at ease let the Flock sink or swim I recommend those dreadful Imprecations unto their saddest thoughts Zech. 11. 17. Woe to the Idol Shepheard that leaveth the flock the sword shall be upon his arm and upon his right eye his arm shall be clean dryed up and his right eye utterly darkned And 1 Cor. 9. 16. Wo is unto me if I Preach not the Gospel And for such as are set apart for this Calling and as yet have not a Pastoral cure a particular determination ad hic nunc know that you are Ministers of Christ ordained into the universal Church that 's my Judgement for the benefit of the Church of God in general be not idle and lazy saying No man hath hired us Begin betimes and consecrate your strength and marrow to God And if the first-fruit be holy the whole lump will be sanctiâ—ied Neighbor Villages stand in need of your charity many poor souls ready to starve cry as earnestly for spiritual bread as poor Prisoners for corporal bread And the want of a setled Ministry in several places is occasioned by a scandalous maintenance Give me leave to be importunate in my suit and press your duty farther from thâ—se moving considerations 1. Consider your high and weighty Calling what a great honour it is to be a Minister of Jesus Christ You are called Ambassadors Consid 1. The Ministers weighty calling 2 Cor. 5. 10. Matth. 5. 13. now Ambassadors must pursue the Instructions of their Commissions and your principal instruction is to beseech people to be reconciled to God You are the salt of the earth and if the salt loose its savour wherewith shall it be salted You are lights and lights must not be put under a bushel you are Stewards and Stewards must be faithful you are Laborers and Laborers may not eat the bread of idleness 2. There 's a price put into your hands you have abilities and opportunities Consid 2. A price put into the hands of Ministers health and strength and if God be pleased to give you hearts the business would be soon done and well done you have helps of Learning helps of an ingenuous Education helps of frequent Preachers dividing the Word faithfully amongst you these are as so many prizes put into your hands to get wisdom the Lord give you an heart to make a spiritual improvement of them Two places of Scripture drawing to a close I would gladly fasten upon your thoughts The one is Eccl. 9. 10. What soever thy hand find th to do do it with thy might for there is no work nor device nor knâ—wledge in the grave whither thou goest The other is John 9 4. I must work the works of him that sent me whilst it is day the night cometh when no man can work Thirdly and lastly Consider the strictness of your account at the Consid 3. From the day of accompt day of Judgement Then the Lord will say Give account of thy Stewardship Shepheard give account of thy Flock Watch-man hast thou looked to thy Watch Laborer hast thou wrought in my Vine-yard The consideration of the day of Judgement the day of visitation should awaken your spirits and put you upon a carefull provision against that day Vse 3. In the last place let me close up all with a word of direction Vse 3. â—or direction and I have done according to that little experience I have and the Lord forgive me that I have no more I 'le commend a few rules of direction to you 1. Give your selves to Divine Meditation This was Mose's practice Direct 1. To meditate 1 Tim. 4. 13. in the Mount Isaac's in the Field and a duty prescribed by Paul to Timothy Meditate upon these things Meditation is as it were the wing of the soul to carry it unto Heaven and herein a Ministers
infinitely more worth then all and therefore willingly foregoes all things for him It 's Chrysostom's observation Christ is the Pearl of infinite value if you sell not all you cannot purchase him But an Objection lies in the way and must be removed lest it Q. prove a dangerous stumbling-block Can Christ Heaven Salvation be bought and sold Questionless Heaven is the Saints inheritance not their purchase but Christs for them For Answer hereunto we may not too hard strain a Parable lest A. we draw blood out of it And it 's a received rule in Divinity Theologia Parabolica non est argumentativa And Pareus observes on the place Hoc servit Parabolae non sensui Non enim pretio emitur sed gratis fide acquiritur No merit no purchase of Heaven all 's from Grace But then saith Calvin are we said to buy Christ Quum volentes nos privamus carnis desideriis i. e. When we willingly renounce carnal desires When knowing the worth of Christ we deny our selves foregoe what 's dearest and nearest so far forth as it stands in competition with or opposition unto Jesus Christ When we forsake all for Christ foregoe lusts pleasures profits honors in their greatest estate and confluence then are we said to buy this Pearl of price Now the Parable thus unfolded holds forth these evident truths of Doctrine First That every true Believer is a Merchant of goodly pearls Secondly Every spiritual Merchant-venturer must sell all for the purchase of the Pearl of price And these shall be the ground-work of my ensuing Meditations Both I purpose to enlarge this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solemnity of the day requiring inlargement of Duties I resume the first Doct. 1 Doctrine propounded That evâ—ry true c. In handling whereof I shall observe this method Meth. 1. To illustrate the similitude between material and immaterial Pearls And shew how the comparison holds between them that shall constitute the Doctrinal part Then secondly I 'le review the comparison betwixt a Merchant and a true Believer and from the practice and negotiation of the one infer the duty of the other This shall constitute the Use and Application 1. Then my task lies in illustration of the similitude and making 1. A similitude between material and immaterial Pearls 1. Pearlâ— have lustre and beauty a comparison between material and immaterial Pearls The comparison holds good in these resemblances 1. Pearls have a resplendent lustre and beauty Pearls and pretious Stones are beautiful even to admiration The sparkling of a Diamond the beauty of a Ruby will even dazzle the eyes of the beholders So the Word and Sacraments are beautiful Ordinances there 's a great deal of beauty and splendor put upon the Word of God sincerely preached and the Sacraments purely administred There 's a vast difference betwixt Pearl and Pearl A Bristol stone or a bastard Pearl may cheat ignorant people But a skilfull Jeweller will bring them to the touch-stone and discover the difference There 's a great difference between Preacher and Preacher One man bands Jesuite against Jesuite Councâ—l against Councel or stuffs up his Sermon with Poetical fragments high-flown Stage-play expressions this man is cryed up for an excellent Preacher even in Athens amongst some raw wanton Auditors And I wonder not that such preaching frequently of late years used in this place thanks be to God there is better now hath been useless unfruitful such as God would not honor with a blessing because it came onely from the head and so went no further then the head it tickled the ear and pleased the fancy onely it never descended into the heart and affected the Conscience Whereas on the contrary another man preacheth Christ in simplicity of heart in the demonstration of the spirit having experience of Gods love in his own soul he comforts others with those comforts wherewith he himself in particular hath been comforted withall This is the Preacher likeliest to do good And the seet of such are beautiful The Gospel is most Isa 52. 7. 1 Cor. 1. 21. beautiful in its own dress And the foolishness of Preaching is effectual to salvation There 's no necessity of guilding a Pearl the Pearl of it self is more precious then all the guilding that's put upon it To guild over Sermons with humane inventions and froth of wit is like to those who when they could not make the Picture handsome fell a daubing of it I discard not humane Learning but highly commend it if it be used with wisdom and moderation as a servant keeping its due distance But love to your souls constrains me to speak and be your remembrancer how thankful ought you to be and O that you would improve the price put into your hands that instead of such whose study was to preach affected phrases strong lines more Philosophy then Divinity now at last God hath sent amongst you faithful painful Preachers dividing the Word aright even between the Joynts and Marrow applying it home to your consciences such you ought to esteem highly for their works sakâ— as the Apostle exhorts It hath been an exceeding 1 Thess 5. 13. grief of heart unto me to hear so little use made of Scripture in this place formerly when Postillers and Jesuites have been muster'd as frequently as uselesly I would therefore inhance the price of this inestmable Pearl of the word of God There 's more beauty more strength of judgement more conviction of the conscience in one line of Gods word then in all the elaborate Volumes of Philosophers Compare Livy and Moses Pindarus's Odes and Davids Psalms compare Demosthenes and Cicero with Isaiah and Paul as some of the Learned have done and you 'l finde how the Learned Clem. Alex. Stâ—om Philosophers and Orators are put down and vanquisht in their own Art quite foil'd with their own Weapons so that the Quintessence and Elixar drawn out of the exquisite Writings of Philosophers are but bastard Pearls in comparison of the Holy Scriptures Let me impart an experience I speak it onely to the glory of God that I have gone from Commentator to Commentator though â— approve of their help and have been unsatisfi'd at last I have compared Scripture with Scripture and there have I received satisfaction upon my knees which otherwise I could not obtain Let 's all study the Scripture more for Gods Word is more beautiful then all the Writings of the wisest Men. 2. Pearls are very rare and scarce A man may finde millions of 2. Pearls are very rare Pebble-stones for one Pearl The Margarites come out of a sheâ—l and that very rare to be found but in the Indian Ocean The Merchant that gets them must sound the depth of the sea And many precious stones are found only in craggy steep rocks A man must scramble up to the top of high Rocks and incur the hazard of a dangerous Precipice And it 's doubtful whether for all his labours
Niniveh Paul Mary-magdalen others repenting Upon these experiences an afflicted remnant may conclude that God will be gracious unto them See Joâ—l 2. 12. 13 14. Therefore now thus saith the Lord turne yee even to mee with all your heart and with fasting weeping and mourning And rent your heart and not your garments and turne unto the Lord your God for hee is gracious and mâ—rcifull slow to anger and of great kindness and râ—pâ—nteth him of the evill Who knoweth if hee will returne and repent and leave a blessing behind him even a meat offering unto the Lord your God Wee read in Scripture of the afflictions of Joseph as a proverbial spech alluding to Joseph the Patriarch who met with evill intreaties from his brethren and from Potiphars wise hee was cast into a pit bought and sold slandred cast into prison and the house of Joseph his posterity and not only his proper natural posterity but all the children of God must through many tribulations enter into the Kingdâ—me of God Act. 14. 22. That the whole house of Joseph that all the generation of men is not utterly consumed is a great mercy wee have cause to acknowledge it with thankfulness that there is a remnant yet left Now a through reformation a turning from sinne to God a hating that which is evill a loving that which is good an establishment of Justice may much prevaile with God to bee gracious to an afflicted remnant Though the number of the Church be few though Jacob bee small and Joseph bee but a remnant yet many promises are made to a remnant Isai 10. 21. The remnant shall returne even the remnant of Jacob unto the mighty God Jeremiah 15. 11. The Lord said verily it shall bee well with thy remnant verily I will cause the enemie to intreat thee well in the time of evill and in the time of affliction Ezek 6. 8 Yet will I leave a remnant that yee may have some that shall escape the sword among the Nations when yee shall bee scattered through the countries Eph 3. 12 13. I will also leave in the midst of thee an afflicted and poore people and they shall trust in the name of the Lord. The remnant of Israel shall not doe iniquitie nor speak lies nâ—ither shall a deceitfull tongue bee found in thâ—ir mouth for they shall feed and lay downe and none shall make thâ—m afraid Rom. 9. 27. Though the number of the children of Israel bee as the sand of the sea a remnant shall be saved And for the remnant we must pray Isay 37. 4. It may be the Lord thy God will heare the words of Rabshakeh whom the King of Assyriah his master hath sent to reproach the living God and will râ—prove the words which the Lord thy God hath heard wherefore lift up thy prayer for the remnant that is left Jer. 31. 7. For thus saith the Lord sing with gladnesse for Jacob and shout among the chiefe of the Nations publish yee praise ye and say O Lord save thy people the remnant of Israel So then you may plainly discerne the summe and substance of these words That which they drive at is to ingage people to a through reformation as the only means to pacifie an incensed God Iudgments fall round about us thick and threefold many have been numbred out to the sword many to famine and pestilence Let the remnant lay these things to heart Let them humble themselves turne from the evill of their doings cease to doe evill learne to doe well execute judgment and Justice and it may be God may turne againe and repent and be gracious to the remnant of the house of Joseph The words thus divided and opened commend these principall Doctrine 1 Doctrines to your serious Practicall Observation That sinne alone ought to be the Object of our hatred and indignation So saith the Psalmist Ye that love the Lord hate evill Psal 97. 10. And the feare of God consists in hating of evill The feare of the Lord is to hate evill Prov. 8. 13. pride and arrogancie and the evill way and the froward mouth do I hate You have a short Catalogue of what things God hates in Prov. 6. 16. These six things doth the Lord hate yea seven things are an abomination to him a proud looke a lying tongue and hands that shed innocent blood a heart that deviseth wicked imaginations feet that be swift in running to mischiefe a false witnesse that speaketh lies and him that soweth discord among brethren Nay further whatsoever is sinfull God hates and where God hates we should hate 2. That which is good ought only to be the object of our love It 's a Doctrine 2 character of the wicked Amos 3. 2. to hate the good and love the evill Holinesse hath Gods Image stamped upon it and we must love God's Image where ever we find it God requires publick establishment of Justice in a Kingdome It 's said in the gates where people went in and out There ministers of Iustice Doctrine 3 sate and the eyes of the whole land were upon them and in an especiall manner the eyes of God Iustice must not be dispensed in a scantling measure here and there a drop but judgmâ—nt must run down as waters and righteousnesse as a mighty streame Amos 5. 24. 4. In that there is such a connexion between these words hate Doct. 4 Deut. 5. 17 18 19. the evill and doe good and establish judgment hence observe In religious duties there is a sacred concatenation and harmonie It 's observed that all the commands of the Decalogue are copulative Thou shalt not kill neither shalt thou commit adulterie neither shalt thou stealâ— neither shalt thou beare false witnesse c. The same God that ingageth us to the obedience of one Command doth not dispense with us or give any exception for any other 5. The people of God his Josephs may be reduced to a very small remnant So they were in the Babilonish captivitie but 7000 that had Doct. 5 not bowed their knees to Baal and whether all these were upright hearted is doubtfull The primitive Christians in times of persecution were but a handfull a despised remnant in the eyes of the world And in the Arke which was a type of Christ there were but eight persons and Cham was one of them In Christ's own familie but twelve and one of them a Judas 6. Observe That the reformation of a people in hating evill and Doct. 6 loving good may prevaile with God to extend mercy and compassion towards them It shall suffice only to have named these unto you It concernes mee to fix upon the establishment of judgment which the Text specially points at and the aspect of a Venerable Iudicature in presence puts me in mind of that point of Doctrine which is genuine from the text and most seasonable to the Auditorie Thus I propound it to you Doctrine That the faithfull execution of Justice in a land is a probable
Fountaine is opened and men apprehend their thirst they will hasten to the waters 4. The fountaine is opened because God sends messengers to 4. God sends Messengers to invite invite and guides to direct to it The ministers Embassâ—e is to invite men and women to come unto this Fountaine to perswade them to reconciliation 2 Cor. 5. 20. Now then wee are Embassadours for Christ as though God did beseech you by us wee pray you in Christs stead to bee reconciled unto God It 's our maine business to beseech and intreat men to take Christ and to come unto this fountaine 5. Now is the day of grace the opportunity season offered from 5. Now is the day of grace God a price put into our hands Now Christ tenders himselfe and his benefits Now the counsel is a word in due season Isai 55. 6 7. Seek yee the Lord while hee may bee found and call upon him while hee is near Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and hee will have mercy 6. The Lord opens to us upon him and to our God for hee will abundantly pardon 6. The Lord himselfe now opens to us and this is evident because hee knocks for us to open to him Rev. 3. 20. Behold I stand 6. The Lord opens to us at the dore and knock if any man heare my voice and open the dore I will come in unto him and I will sup with him and he with mee And the Lord affords us severall Hammers to knock at his dore withall viz. especially 4. Hammers God useth to knock withall 1. The Hammer of his word Every sermon you heare is a 1. Hammer of the word knocking at the doâ—res of your hearts God makes use of his Messengers as his mouth Jer. 15. 19. Thou shalt stand before mee and if thou take forth the precious from the vile thou shalt bee as my mouth However the Ministers of God be despised and evill intreated Christ accounts the affronts offered to them equall to those hee met withall immediately offered unto himselfe Luk 10. 10. But into whatsoever City you enter and they receive you not goe out into the streets of the same and say even the very dust of your City that cleaveth on us wee shak off against you By the sermons you heare God knocks at your hearts Ezek. 25. and Ezek. 33. 30 31 32 33. They speak each one to another saying Come and heare what is the word that commeth forth from the Lord they sit before thee as my people and heare thy wordes but will not doe them 2. The hammer of his spirit The spirit breatheth upon the waters 2. Hammer of the spirit How many strivinges waitings whispers of the spirit are there to draw us unto God Wee are exhorted not to quench the spirit nor grieve the spirit The Lord will once say as Gen. 6. 3. My spirit shall not alwayes strive with man 3. The Hammer of mercies God knocks at our hearts by mercies peace prosperity Ther 's a prevalent exhortation Rom. 12. 1. 3. Hammer of mercies I beseech you brethren by the mercies of God that yee present your bodies a living sacrifice holy acceptable unto God which is your reasonable service To us he speakes by mercies Wee are brands pluckt out of the burning and have our lives for a prey 'T is mercy wee enjoy peace in our Borders wee are free as yet from the Plague Famine and the sword wee enjoy the peace of the Gospell and the Gospel of peace 4. God knockes sometimes by the Hammers of judgment sometimes 4. The Hammer of Judgments by the Sword Plague and other Calamities though at present we are free our duty is Jer. 6. 8. Bee thou instructed O Jerusalem lest my soule depart from thee lest I make thee desolate and a land not inhabited Wee should learne righteousness at all times especially when judgments are amongst us Isai 26. 9. With my soule have I desired thee in the night yea with my spirit within mee will I seâ—k thee earely for when thy judgments are in the earth the inhabitants of the world will learne righteousness Micah 6. 9. Heare yee thâ— rod who hath appointed it It appeares farther that the fountaine is opened because God God affords the right key One false key is Free-will hath afforded us the right keys to open it There are three false keyes and foure true keyes The first false Key is free-will O saith the sinner I le repent hereafter I shall have time enough But is repentance in thy power Velle naturae malè velle corruptae naturae bâ—ne velle gratiae Phil. 2. 13. For it is God who worketh in you both to will and to doe of his own good pleasure Jam. 1. 18. Of his own will begat he us with the word of truth that wee should bee a kind of first fruites of his Creatures Free-will is an Aegyptian reed it will deceive us Jer. 10. 23. O Lord I know that the way of man is not in himselfe it is not in man that walkâ—th to direct his steps Samsâ—ns case is very observable Judg. 16. 20. And shee said the Philistines be upon thee Samson and hee awoke out of sleep and said I will goe out as at other times before and shake my selfe and he wist not that the Lord was departed from him Man can undoe himselfe and marre himselfe but cannot save himselfe Hos 13. 9. O Israel thou hast destroyed thy selfe but in me is thy help 2. A second false key is universal grace and redemption Christ died A 2d false key is universal Redemption for all say some tasted death for every man for Cain and Judas as well as David and Paul many plead and think by this key to open the Fountaine but it 's a false key and will not unlock the fountain Dore. The latter part of the Text which they urge expounds the former they urge Joh. 316. God so loved the world that hee gave his only begotten-Son that whosoever believeth in him should not perish but have life everlasting And that in 2 Cor. 5. 15. And that hee died for all But what followeth that they which live should not hâ—nceforth live unto themselves but unto him who died for them and rose againe They urge likewise Heb. 2. 9. But wee see Jesus who was made a little lower than the Angels for the suffering of death crowned with glory and honour that hee by the grace of God should tast death for every man The grace and free love of God moved him to bestow this transcendent benefit on his people only not for the whole world Rom. 5. 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life Here is hended the universality of Christ's body Adam was a common
but when they are got up into the Air. When Gods children are out of their course of duties when they are in Meseck and have their habitation in the Tents of Kedar their spirits are dumpish But when their hearts are set in a right frame when they are exercising holy Duties amongst the society of Saints then are their hearts chearful then are their spirits revived then are they merry indeed 4. Thou complainest of Gods peoples sadness maybe it 's thy company that makes them so They hear thee Swear see thee Drunk O Consid 4. Bad company cause Gods peoples sadness how this troubles them It so troubles the children of God to see any dishonor offered to God as they cannot be merry Psal 119. 136. Rivers of waters run down mine eyes because they keep not thy law But let them come amongst Believers and joyn with them in religious Exercises their wonted joy comes to them again Then their joy is above the joy of Harvest and the dividing of the spoil with the mighty 5. It is not Religion that makes Gods children sad but because Consid 5. Gods people are sad because they are no better they are no more religious They grieve that they can grieve no more They are sorry that they are no more sorry for their sinns They finde many failings they want former Love-tokens and feelings then they mourn and cry out Restore to me the joy of thy salvation They want Gods gracious countenance wherefore they cry out Psal 4. 6. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us 6. This Joy is secret an inward thing which strangers shall not Consid 6. Joy is a secret inward thing intermeddle withal A worldly man cannot judge of this Joy Rev. 2. 17. To him that overcometh will I give to eat of the hidden Manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it The joy of the godly is not in outward flashes nor is it to be measur'd by outward aspect This is a hidden thing which so ravisheth their hearts as they cannot utter it Saul could not be merry without a Musitian nor Ahab without Naboth's Vineyard nor Gardiner that bloody Persecutor till he had receiv'd the news of the Martyrs death A godly Mans v Fox Acts and Monum in Q. Mary's Raign joy proceeds from no outward principle A covetous man joys and takes pleasure in his Barns heap'd with Corn and Coffers cramm'd with Gold A voluptuous man joys in Cards Dice Hauks Hounds A Drunkard in his Cups An ambitious man in his Titles Pedegree Preferments But a godly man can rejoyce and be merry without all these His joy ariseth from another principle even the reconciled countenance of God in Jesus Christ Now these Objections being remov'd and my passage thus cleared I come in the second place to prove the truth of the Doctrine 2. The Doctrine proved by particular instances by particular instances And I shall instance in particular Scriptures which give testimony to this truth then in particular persons who by their own experience subscribe to the truth of it And lastly I shall survey the particular ways of godliness and discover the pleasantness of them all and so from an Induction of Particulars sufficiently numbred I shall collect this universal Conclusion That all the ways of godliness are ways of pleasantness 1. For Scripture Testimony meer Quotations would fill a Sermon 1. By Scripture Testimony But I shall gather sparingly from the heap Prov. 22. 17. Bow down thine ear and hear the words of the wise and apply thine heart unto my knowledge for it is a pleasant thing if thou keep them within thee If Pleasure consists in Honors then Wisdom affords it abundantly Prov. 4. 7 8 9. Wisdom is the principal thing therefore get wisdom and with all thy getting get understanding She shall give to thine head an ornament of grace a crown of glory shall she deliver to thee Exalt her and she shall promote thee she shall bring thee to honor when thou dost embrace her Prov. 8. 15 16 17 18 and 31. By me Kings reign and Princes decree Justice By me Princes rule and Nobles even all the Judges of the earth I love them that love me and they that seek me early shall finde me riches and honor are with me yea durable riches and righteousness If Life be a pleasure it 's to be found in Wisdom verse 35. For whoso findeth me findeth life and shall obtain favor of the Lord. If there be pleasure in Singing and Rejoycing it 's promised to the people of God Isa 51. 11 12. Therefore the redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be upon their head they shall obtain gladnâ—ss and joy and sorrow and mourning shall flee away I even I am he that comforteth you who art thou that thou shouldst be afraid of a man that shall die and of the son of man which shall be made as grass I 'le instance in particular Persons who by experience confesse the ways of godliness ways of pleasantness They call the Sabbath a delight Isa 58. 13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight not doing thine own ways nor finding thine own pleasure nor speaking thine own words then shalt thou delight thy self in the Lord. Nehemiah accounts the joy of the Lord their strength Neh. 8. 10. Then he said unto them Go your way eat the fat and drink the sweet and sena portions unto them for whom nothing is prepared for this day is holy unto our Lord neither be ye sorry for the joy of the Lord is your strength So Habakkuk cap. 3. 17 18. Although the fig-tree shall not blâ—ssom neither shall fruit be in the vines the labor of the Olive shall fail and the fields shall yield no meat the Flock shall be cut off from the fâ—ld and there shall be no Herd in the stalls yet I will rejoyce in the Lord and will joy in the God of my salvation So David danced before the Ark with all his might He makes it the Character of a blessed Man Psal 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night And his counsel is Psal 37. 4. Delight thy self also in the Lord and he shall give thâ—e the desires of thine heart And his own practice is Psal 40. 8. I delight to do thy will O God yea thy law is within my heart Psal 94. 19. In the multitude of my thoughts within me thy comforts delight my soul Psal 119. 16. I will delight my self in thy statutes I will not forget thy word ver 35. Make me to go in the path of thy commandments for therein do I
1. 3. Because of the savour of thy good oyntments thy name is as oyntment poured forth therefore do the virgins love thee Cant. 4. 13 14. Thy plants are an orchard of pomgranates with pleasant fruits camphire with spikenard Spikâ—nard and saffron calamus and cynamon with all trees of frankincense myrrhe aloes with all the chief spices As for instance Faith is a sweet pleasant Grace it s our life nothing sweeter then life Hab. 2. 4. The just shall live by faith So Hope is sweet pleasant Pro. 10. 28. The hope of the righteous shall be gladness but the expectation of the wicked shall perish Then patience is sweet for it sweetens all hardships and bears all crosses It makes a vertue of necessity Heb. 10. 36. For ye have need of patience that after ye have done the will of God ye might receive the promise Likewise Love is pleasant for it by a Divine Alchimy turns the basest Metals into gold Cant. 8. 6 7. Set me as a seal upon thine heart and as a seal upon thine arm for love is strong as death Many waters cannot quench love neither can the floods drown it Another delightful Grace is Meekness A meek spirit is chearful and reviv'd amidst storms of persecution And so is Humility Passionate and Proud men take no joy in any thing they are of Haman's humor But meek humble self-denying spirits are full of joy and tranquility when the minde is quieted and setled whatever makes against it there 's something to make for it something coming in to support the soul and carry it on chearfully There 's the exercise of no Grace but it 's joyous and delightsom to Gods children Faith Hope Patience Love Meekness Humility are the delight of Gods children 4. Lastly There 's much delight and joy in obedience to Gods 4. There 's much delight and joy in obedience to Gods commandments commandments O how love I thy law Thy law is my delight said David All the Duties of obedience are pleasant to Gods children When the Spouse is once drawn she will be a running Cant. 1. 4. Draw me and I will run after thee So David Psal 119. 32 77. I will run the ways of thy commandments when thou shalt enlarge my heart It was Pauls delight in the place above mention'd and it was Davids rejoycing Psal 119. 14 15 16. I have rejoyced in the ways of thy testimonies as much as in all riches I will delight my self in thy statutes and not forget thy word Obedience to the commandments is easie to Gods children They do it with as much delight as David danced before the Ark. But profane persons do duties as Phaltiel followed Micâ—l 'T is said 1 John 5. 3. This is the love of God that we keep his commandments and his commandments are not grievous 'T is easie with Gods children to forbear Swearing they covenant with their tongues It 's easie to forbear Whoredom they covenant with their eyes It 's easie to keep the Sabbath for they call it a delight It 's easie to hear the word and tarry it out patiently for it is a joy unto them Matth. 11. 28 29 30. Come unto me all ye that are weary and heavy laden and I will give you rest Take my yoke upon you and learn of me for I am lowly and meek For my yoke is easie and my burthen is light Do not therefore discourage any from the ways of Religion as the Spies did from entring into Canaan You can subscribe to this by experience you can do much more work when your spirits are chearful when you do your business willingly A chearful minde will facilitate the weightiest enterprize Many use Recreations to refresh their spirits And Recreation may not be us'd otherwise then as a File to Devotion Now the practice of holy Duties is the godly mans recreation It was Christs meat and drink to do his Fathers work and so it is of the godly Therefore they Pray Read Hear Meditate and live chearfully Their souls are delighted and quieted in the performance of duty Carry home this truth with you that there 's more real sollid joy in the ways of Religion then all the delightful ways in the Universe And Oh! that this might stir your affections to be in love with the ways of godliness I now come to the confirmation of the Point by some evident Demonstrations 1. Whatever pleasure men finde in the world is much more to Demonst 1. No pleasure in the world like to the pleasure of godliness be found in the ways of godliness Prov. 3. 14 15. For the merchandise of it is better then the merchandise of silver and the gain thereof then fine gold She is more precious then rubies and all the things thou canst desire are not to be compared unto her Prov. 8. 14 15. Counsel is mine and sound wisdom I am understanding I have strength By me Kings reign and Princes decree justice I shall instance in all the senses The eye takes delight in beautifull Objects It 's a pleasant thing to behold the Sun the Light is pleasant but no such beauty as in the ways of God Solomon speaks much of the Ruby and compares Wisdom to it for its resplendent Lustre Could the beauty of godliness be seen with these eyes they would be dazled Excellens sensibile corrumpit si sensuÌ„ The eye of man hath seen stately Buildings rich Treasures precious Commodities but the eye of Faith in a Believer seeth the holy Trinity the Throne of God In comparison whereof the bravest sights in the World are nothing even less then nothing 2. The eare is delighted with melodious musicke Men love to heare a skillfull Musitian But in a transcendent manner the eares of the godly are delighted with hearing the word the strong cryes and prayers of God's people the singing of Psalmes Psal 89. 15. Blessed is the people that know the joyfull sound they shall walk O Lord in the light of thy countenance Some antient Philosophers phansied musick in the Orbes and Intelligences to wheel them about That opinion is much controverted amongst themselves But this is an undoubted truth that there 's no musick so delightfull to the eare as duties of religion They are pleasant to God's eare For hee loves to heare his people praying and should not they bee pleasant to ours And besides what wee heare of God now is but for a moment what wee shall heare heareafter shall bee to eternity When the damned are a roaring skriking howling blaspheming cursing weeping and heare nothing else Then the Saints shall heare Hallelujah's praising singing and joyne themselves in a Celestiall Consort 3. The tast shall bee delighted in the ways of godlinesse Gluttons and drunkards delight much in their tast Curious tasts will not bee pleased but with sweet and delightfull things Now O Christian get another tast a spirituall relish of heavenly thinges Psal 34. 4. O tast and see that the Lord is good
receive benefits by others and are beneficiall to others 4. To these I adde a fourth Bonum Honorabile Riches and honour are with wisdome None so honorable as God's servants Noe such honourable wayes as the wayes of Religion The pathes of wickedness are base and ignoble Antiochus is cal'd a vile person Dan. 11. 21. And in his estate shall stand up a vile person to whom they shall not give the honour of the Kingdome but hee shall come in peaceably and obtaine the Kingdome by slatteries But godliness is honourable Honor est in honorante What shall be done to the man whom the King of Heaven delights to honour And wee read Act. 17. 11. These were more noble than those in Thâ—ssalonica in that they received the word with all readiness of mind and searched the scriptures dayly whether those things were so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence Ignatius sayd Nobilitas antiquitas mea Jesus Christus Godlinesse is an honourable service The wayes of Wickednesse most ignoble and dishonourable 5. It 's bonum conveniens a good suteable and commensurate to the desires of the soule The soule is a heavenly borne being spirituall immateriall and nothing can bee suteable but that which beares a like proportion The soule is not nourished with huskes pleasures profits delights of the world No earthly thing can satisfie the vast and boundless desires of an immortall soule when the Depth says It 's not in mee the sea it 's not in mee the easterne and westerne treasures of gold spices say It 's not in us from God alone commeth satisfaction Hee alone can fill up the Angles of our heart Psal 90. 4. O satisfie us early with thy mercy that wee may rejoice and bee glad all our dayes Wee may eat and not bee satisfied that 's a curse threatned Micah 6. 14. Thou shalt eat but not bee satisfied and thy casting downe shall bee in the mid'st of thee c. Wee may see varieties of delightfull objects and yet not bee satisfied Eccles 1. 8. The eye is not satisfied with seeing nor the eare fild with hearing Wee may love silver and yet not bee satisfied Eccles 5. 10. Hee that loveth silver shall not bee satisfied with silver nor hee that loveth abundance with increase But Jer. 31. 14. And I will satiate the soules of the Priests with fatness and my soule shall be satisfied with goodness saith the Lord. Pleasures riches honours profits are not suteable goods But holyness is suteable and satisfactory to the soule 6. Bonum permanâ—ns Riches make themselves winges and fly away Friends are perfidious Creature comforts are like Job's deceitfull brook But godliness is durable Prov. 8. 18. Riches and honour are with thee yea durable riches and righteousness Holynesse lasts to eternity When all leaves thee a good Conscience keeps thee company in Heaven Doe you then desire an eternall permanent good get the feare of God principled in your hearts Demonstrat 6. Drawne from incouraging delight which God hath promised The 6th and last demonstration shall be drawne from the many incourageing delights that God hath provided for them They enjoy the garden of Eden a paradise of delights here upon earth their lives are sweet and delightfull for they have a God to goe to to call him Abba father They have Christ their Mediatour the spirit of truth their comforter They have thee the sweet springes and Rivers of Ordinances to refresh them and rich and precious promises They have in them a grand Charter full of immunities and glorious priviledges And they have a Christ the tree of life and what hee hath is put forth for their good Hee 's a counsellour to instruct them a fountaine to cleanse them a mighty God to defend them so that having all these helpes and Incouragements from the holy Trinity from the promises from the ordinances they must needs suck sweetness out of these breasts of consolation Review all these demonstrations and from them learne to set a high price of and delight your selves in the wayes of Godlynesse Therefore this doctrine serves 1. For an Use of conviction to convince Use 1. For conviction the world of their exceeding great folly in their prejudicate opinions against the wayes of godlyness They are unacquainted with the amiable beauty sweet refreshings of divine wisdom and therefore they speak evill of that which they know not prejudging and rashly censuring God's people for melancholy dumpish spirited persons These deale with the wayes of God as the Pagan Persecutors with the primitive Christians They put them in Beares and dogges skinnes so to render them odious to the multitude then they baited and worried them Just so prophane men now adayes put religion into ugly conceits they censure Professours of religion for dissemblers and hypocrites and the profession it selfe sowre unpleasant and burdensome and thus they revile the wayes of God But these peoples tongues are no slanders They even fight against their own shaddowes or else make a man of clouts and then fight against him This is their fancy their conceit and their groundlesse misprission Not that ther 's any such thing as they fancy in the wayes of godliness For all the wayes of Godliness are lovely and excellent sweet and delightfull unto the Saints of God only thou judgest ignorantly and rashly Thy eye is like one that hath the yellow Jaundice which seest all things yellow Thou hast a naturall eye and therefore canst not discerne aright of the wayes of God 1 Cor. 2. 14 15. But the naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can hâ—e know them for thâ—y are spiritually discerned But hee that is spirituall judgeth all things yet hee himselfe is judged of no man Thou hast a dull eare therefore wilt not hear the voice of a spiritual charmer charme hee never so wisely Thou hast a carnal tast and therefore canst not relish and tast sweetness in God's wayes Thou hast all thy affections disordered and out of frame thy love joy desire are upon the world Thou followest other lovers pleasures lusts profits These have bewitched thy heart and took up thy delight and therefore thou art a mere stranger unto the wayes of godliness I would gladly convince carnall men that ther 's no delight in carnall sinfull pleasures I have proved largely that the wayes of godliness are the only wayes of pleasantness I le propound some convictions that the wayes of sinne and wickednesse have no reall solid pleasure no true delight and contentment in them 1. The wayes of wickedness afford only sensuall fleshly pleasures Convict 1. The wayes of wickedness afford sensuall pleasures The drinking gameing epicurizing of ungodly men only reacheth to the sensuall part And what shall I pamper a carcass that which must bee wormes meat and shall I neglect my precious soule what shall Christ heaven eternity bee neglected for satisfaction of a base lust a few paltry
as God and Christ are world without end Oh that God would work this consideration and set it home upon your serious thoughts that considering your life daily hastens to an end you might timely and seriously prepare for that life which shall never end The Lord give you grace to make the best use of this moment to beautify your soules to trim up your lampes to walke every day as if it were your last day that so when the Lord summons you by death you may have nothing to do but to die and with comfort and confidence you may breath out your soules into the armes of Jesus Christ Cons 6. There will â—e a day of Judgment 6. Consider there will be a day of judgment for soule and body There 's a day of visitation a day of accompt a generall Assize held for all the world 2 Cor. 5. 10. And Christ's coming is like a theefe in the night There 's a different sentence Matth. 25. viz. Come ye Blessed Go ye cursed A different place heaven and hell no medium no tertium Purgatory is a Popish dream If thou beest not purged here thou shalt never be purged hereafter Body and soule shall be reunited and either be companions in woe or blisse unto all eternity 7. Consider as death leaves thee so judgment will find thee As Cons 7. As Death leaves us so Judgment will find us the tree falls so it lies If thy soule be filthy and guilty and unwasht by the blood of Christ when separated from thy body it will ever so remain in that condition If thou diest unreconciled to Iesus Christ judgment will find thee so and so thou shalt remain even unto all eternity If sanctification be not begun yea and in some measure wrought in this world it will not be wrought in another If here thou hast not the first fruits of the spirit the hansell part of payment thou wilt never reape the whole harvest in another world If thou art not justifi'd by grace nor sanctified by the spirit nor acquitted by the bloud of Christ before thou departest this world death will give a returne unjustif'd unsanctify'd unacquitted and judgment will so find the returne and passe upon thee an irrevocable sentence O then be perswaded so to live as ye may have hope in your deaths and so to die as you would have judgment to find you judgment will neither find you better nor worse then death hath left you 8. Consider the riches of Gods mercy free love and grace abounds exceedingly That thou art yet alive on this side the grave Cons 8. The riches of free grace and mercy hell and judgment and God gives thee this gracious warning God might justly cut thee off in thy wickednesse and send thee to hell speedily But Oh! infinite patience and long suffering Now God expostulates why will ye die oh house of Israel God delights not in your blood see Acts 17. 30. Isai 55. 7. Isai 55. 1. God gives you warning sends his messengers to premonish you to bid you look to your souâ—es It 's the whole drift and scope of Gods messengers to perswade you to have a speciall care of your soules Now you have food for your soules now you have sabbaths the desire of daies and many pretious Gospel opportunities It 's free grace you enjoy them For you have forfeited them all Oh! wonderfull mercy that God doth not take the forfeiture Consid 9. This may be the last warning 9. And lastly Consider this for ought any of us know may be the last warning that God will give any of us You may not live to hear another Sermon you may not live to enjoy another sabbath God may say to you because you loath this spirituall Mannah I 'le take it from you Because you misuse my messengers I 'le take them away from you Because you sâ—eight all the admonitiâ—ns and counsels for the good of your soule I 'le not have these pearles cast any more before you I will suffer my messengers no more to be abused my pearles no more to be trampled unâ—er foot this is the last warning I will give yâ—u my spirit shall no longer strive with you I 'le no longer stand and wait knocking at your dores Brethren we cannot promise to our selves a moment of time we have none of us a lease of our lives VVe are Tenants at will whether many or any shall live to heare any further warnings none of us can determine Let 's therefore be perswaded to look upon these counsels I have given you as for ought you know may be the last warning we may have And Oh! that God would give us grace to take warning VVeigh seriously in your most retired sad thoughts those 9 forementioned considerations and the Lord go along with them The 4th Use shall be for a strict triall and examination whether Use 4. For Examination we take care for our souls yea or no Ask the vilest of people what do ye not take care for your soules They will tell you t' were pitty else they should live But to undeceive the world I le propound some searching queries 1. Dost thou set a higher price of thy soule then all things under Qu. 1. the sun Dost thou foregoe pleasures profits father mother wife children the dearest and nearest relations when they come in competition with or opposition to thy soule Dost thou foregoe thy beloved sins thy constitution sins sins of profit antiquity delight Dost thou take up weapons against thy soules enemies and resolvest never to give over till thou returnest with the trophies of victorie If so it 's apparent that thou lovest thy soule 2ly Dost thou survey the windings diverticles and turnings Qu. 2. of thy soule Dost thou study to know thy soule it's angles and lurking places Dost thou reveiw the breaches in thy soule and endeavourest the reparation of them Dost thou take a twofold Candle the Candle of the word and the Candle of thy conscience and searchest into the meanders recesses and most inward corners of thy soule This is a signe that thou hast a care of thy soule 3ly Dost thou keep strict watch and sentinell over thy soule Qu. 3. Dost thou watch over thy thoughts words and actions As watchmen examine passengers so dost thou examine thy heart call thy selfe to account for vain thoughts misplaced words evill actions and when thou findest them dost thou labour to exterminate them and to execute justice on them Dost thou watch against vagrant lusts not willing to give entertainment to straglers but as thou findest them thou casheerest them if so this is a signe that thou takest care of thy soule 4. Dost thou endeavour to wash and cleanse thy soule A pure Qu. 4. fountain is stil a purging Dost thou purge out thy corruptions Dost thou lament over thy soule for sin water thy couch with thy teares and as sin comes and corruption surprizeth thee art
Mourning for others sins p. 82. 6. The heart approves it self to God ibid. 7. There will be a pressing forward towards perfection p. 83. 8. A strict watch over the heart ibid. 9. The desire and endeavour must be universally extensive ibid. 10. The Spirit is without guile p. 84. 11. There will be the practise of Mortisication and Vivification p. 85. 12. A burning in love to Jesus Christ ibid. Use 4. for Direction in 6. Particulars 1. Pray for the spirit of sanctisication p. 85. 2. Wash and cleanse thy heart ibid. 3. Be exercised in Meditation p. 86. 4. Consider the Omnipresence and Omniscience of God ibid. 5. Set an high estimate on Gods Ordinances ibid. 6. Associate your selves with holy company p. 87. Use 5. for Consolation SERM. V. Joh. 3. 10. Jesus answered and said unto him art thou a Master of Israel and knowest not these things The Text divided and expounded p. 91. Doct. There may be and are many men otherwise of great Learning yet grosly ignorant in the maine Fundamental Doctrine of Regeneration p. 92. This is proved by Scripture Instances p. 92. and by 3. Reasons 1. From the nature of Regeneration p. 93. Reas 2. Drawn from the Nature of Unregeneracy in a foursold estate 1. Of Impurity p. 94. 2. Of Enmity ibid. 3. Of Blindnesse ibid. 4. Of Death p. 95. Reas 3. From the Free workings of Gods Spirit Application in 5. Uses 1. For Exhortation and that to Teachers p. 96 97. and to Disciples p. 98 99. Use 2. For Information 1. What Regeneration is not 1. Not in Nicodemus his sense p. 100. 2. Not in a new Physical Beeing ibid. 3. Not in Civility and Morality ibid. 4. Not in great parts and abilities p. 101. 5. Not in common graces ibid. 6. Not in a bare Profession of Christ ibid. 2. What Regeneration is 1. The new Nature p. 102. 2. A new Vnderstanding ibid. 3. A new Will ibid. 4. New Affections ibid. 5. A new Heart ibid. 6. A new life ibid. Use 3. for Excitation Mot. 1. From the Necessity p. 102. 2. Unregenerate persons can obtaine no acceptance p. 103. 3. Nothing defiled shall ever come into heaven ibid. Use 4. for Direction 1. Pray hard for Divine Wisdom 2. Wait upon God in his Word 3. Pray for the Spirit Use 5. for Consolation And their duty is 1. To praâ—se God 2. To walk as becommeth Converts 3. To set an high price on Gods love SERM. VI. Esth 9. 27 28. The Jews ordained and took upon them and upon their seed and upon all such as joyned themselves unto them so as it should not faile that they might keep these two daies according to their writing and according to their appointed time every year c. The Text divided and expounded Doct. That it 's the duty of a delivered people to keep mercies upon Record and make a thankfull remembrance of signal deliverances and perpetuate the Memorial thereof from Generation to Generation p. 108. Reas 1. Because Gods name and honour is from Eternity to Eternity p. 109. Reas 2. Because Thankfulness is Gods Tribute ib. Reas 3. Drawn from the excellency of the Duty Reas 4. Drawn from many obligations viz. 4. Vinculo Creationis Redemptionis Gratitudinis Gloriae divinae promovendae p. 110 111. Vse 1. For Information In the Popish Treason eight particulars are considered 1. Length of time in projecting p. 112. 2. Vnwearied pains p. 113. 3. Cunning conveyance ibid. 4. Inveterate malice ibid. 5. The persons acting p. 114. 6. The persons against whom p. 115. 7. The place ibid. and 8. their cruelty ibid. Observe 1. The Means of discovery by Auricular Confession p. 116. 2. The seasonablenesse p. 117. 3. The just Retribution ibid. Vse 2. for Caution 7. Popish opinions 1. That the Pope is Christs Vicar p. 119. 2. That he hath power of bâ—nding and loosing 3. That he may depose Princes ibid. 4. That Protestant Princes may be Excommunicated ibid. 5. That they may be murthered ibid. 6. That Faith is not to be kept with Hereticks ibid. 7. That Equivocation is lawfull Protestants Principles 1. That the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 120. 2. That a Papist cannot goe beyond a Reprobate ibid. 3. That the eâ—ought to be no peace with Rome ibid. 4. That a Papist living and dying in the opinion of his own merits cannot be saved p. 121. 5. That Babylon is Rome ibid. Vse 3. for Exhortation 1. Remember and transmit the memory of this day to Posterity p. 121. 2. Praise God for the Deliverance p. 122. 3. Remember and be vigilant ibid. SERM. VII Rom. 2. 16. In the day that God shall judge the secrets of men by Jesus Christ according to my Gospel The Text divided and expounded p. 124 125 126. Doct. 1. There shall be a day of Judgement p. 126. Doct. 2. At that day the secrets of all mens hearts shall bee judged Doct. 3. Christ shall be Judge at that day Method of handling The first Doctrine proved by Scripture out of the Old and New Testament p. 126. and confirmed by six Arguments 1. From Gods Decree p. 127. 2. From Gods Iustice ibid. 3. From conviction of conscience p. 128. 4. From the dependance and connexion between the Resurrection and day of Iudgement ibid. 5. From the generall expectation of the Saints p. 129. 6. From Gods glory ibid. Vse 1. For Reproof to ungodly persons p. 131 132. Vse 2. for Instruction to Magistrates and Ministers 6. Lessons commended 1. Entertain serious thoughts concerning the day of Iudgement p. 134. 2. Let this consideration engage us to holynesse of life and conversation ibid. 3. Let this read us a Lecture of Patience p. 135. 4. Le ts be engaged to watchfulnesse 5. Le ts learn to fear God ibid. 6. Le ts learn compassion and charity ibid. Vse 3. for Consolation 1. From the nature of the day p. 136. 2. From the Iudge Christ ibid. 3. From the sentence ibid. 4. From the eternal happinesse ibid. Doct. 2. That at the day of Iudgement the secrets of all mens hearts shall be judged p. 136. Reas 1. Drawn from Gods Omniscience p. 136. Reas 2. From Gods justice p. 137. Reas 3. For the acquitting of the godly ibid. Reas 4. For the further condemnation of the wicked p. 138. Vse 1. for terror unto the wicked ibid. Vse 2. for comfort to the godly p. 139. 3. For counsel to both p. 140. Doct. 3. At the day of Judgement Jesus Christ shall be Judge p. 140. 1. Proved by Scripture p. 140. 2. By 3. Reasons 1. From Equity and Retaliation ibid. Reas 2. For the comfort of the godly ibid. Reas 3. For the terrour of the wicked ibid. Q. 1. Is the Father excluded A. p. 141. Q. 2. How shall Christ appear A. p. 141. Q. 3. Whom shall Christ judge A. ibid. Q. 4. What will be the manner of Christs judging A. ibid. Q. 5. What signs are there of this day A. p. 143. Q. 6. Why God defers the day
subjiciuntur Contra ingenium naturae suae agnoscamus naturam Dei quae cogit illa nostris usibus inservire Pet. Mart. Poenitentia Dei est MutaÌ„dorum immutabilis ratio August Hunc adulterinum degenerum pro meo jam agnoscere dedignor Calv. in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Inter. Sedes vitae sedes animae principium intellectus vo luntatis affectnum moâ—um to vanity and destruction through Mans iniquity Rom. 8. 20 22. But this sharp Sentence God pronounceth with a great deal of reluctancy he is said to repent in this verse and v. 6. both to repent and be grieved at his heart This is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance cannot in a proper sense be attributed to God Repentance in God is the unchangeable disposition of changeable things as Augustine observes God may will a change where he doth not change his will There 's no change in the Creator the change is in the Creature and here we may see how God takes upon him our affections and so condescends to our capacity As we repent and are grieved when any thing displeaseth us so God here speaking after the manner of men is said to repent and grieve Hence we may observe what an hainous and abominable thing sin is that causeth God to grieve Calvin on the place supposeth God pleading on this wise This is not my work this is not the man created after mine Image endowed with such noble faculties this adulterous and degenerate world I scorn to own for mine But wherein consists the greatness of the sins of the old World against whom the Lord threatens destruction You have a general charge given in by God himself v. 5. compared with Gen. 8. 21. It 's said there The imagination of mans heart is evil from his youth They were habituated in wickedness generally both heart and life stark nâ—ught they were gray hair'd in wickedness and now arrived at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest point and degree of impiety and the heart which the Philosophers say is the seat of life and Scripture saith It is the seat of the soul and principle of the understanding will affections and motions this is depraved and become the forge of all abominations It 's said Every imagination of the thoughts of his heart were onely evil continually Of this change in general the Lord gives a clear proof by particulars v. 2. The sons of God saw the daughters of men that they were fair c. By sons of God some understand Angels This was the conjecture of Tertullian Justin Martyr Clemens Alexardrinus and others But Chrysostome urgeth that Scripture which to me seems a full confutation of their opinion Matth. 22. 30. In the resurrection they neither marry nor are given in marriage but are as the angels of God in heaven Others understand by sons of God the sons of Princes and those great Personages that liv'd in those days I shall rather wave these â—xpositions and concur with Calvin Luther Musculus Ainsworth and other solid Commentators who unanimously by Sons of God understand the Posterity of Seth such as were the sons of God by external Profession the men of the Church of God and these took the daughters of men i. e. The Posterity of Cain The holy Seed mingled themselves with the prophane Seed they looked at naught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Interp. else besides Beauty and satisfaction of â—usts Beauty was the * object of their Love This desire of Beauty was the Harbinger of their ruine It seems they took any Women whatsoever having no regard to goodness no regard to God none to their Parents advice they made their own choice Beauty Lust Violence their own will was the rule they went by and might prevail'd above right Violence and power carryed all before them v. 4. some derive the word quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the Earth This Etymology savors of a Poetical Figment therefore I discard it altogether The word in the Original is Nephilim it comes from Naphal to fall they were Apoâ—ates and fell from God and by reason of their tyranny and cruelty caused many to fall before them It 's said Haggibburim they were mighty men The Caldee calls them Gibbaraja mighty men So Nimrod was Gibbor mighty Gen. 10. 8. He hunted souls he was a monstrous Tyrant and Persecutor of the Church of God These men were famous they had a great name but they were famous onely for oppression and cruelty their Will was their Lâ—w and their strength and might bore down all before them They got power and a name by the Injuries and Persecutions which they exercised upon the Church of God Calvin gives a remarkable observation That it was the Haec prima fuit mundi nobilitas nequis longa famosa imaginum serie nimium sibi placeat Calv. in Loc. first Nobility of the world That no one should too much please himself with a long and famous series of Images of Ancestors And Luther gives another note writing of the fame of these wicked Gyants and the renown they got by their Villanies he compares them to the Popes Cardinals and Bishops who would not be called by those names they deserved they would not be called Tyrants Impious Qui salutantur principes regna tenerent non Tyranni c. sed clementissimi sanctissimi reverendissimi appellantur Luth. Sacrilegious but Merciful Holy Reverend So the renown of these Gyants is mentioned for their Villanies They were famous Oppressors cruel Blood-suckers wicked Tyrants And thus you have a draught of the old World set before your view Their crying sins were prophaneness of heart and life promiscuous Marriages Polygamies contempt of God and Parents Oppressions Cruelty and Persecution They had many warnings from God many reproofs and admonitions by the Ministry of the Patriarchs and all in vain wherefore the Lord threatens in the Text My spirit shall not always strive c. Which words are a Sermon Preach'd by the great God of Heaven and Earth to the old wicked World which Sermon is a Patern and the Archetipam for Ministers to Preach by and consists of Judgement and Mercy 1. Here 's a dreadful Judgement or a sad Commination of Divis 1. A Judgement and the reason thereof the heaviest punishment that can befall a people on this side Hell My spirit c. 2. Here 's a strong reason to enforce For that he also is flesh In the Mercy contained in the Text. 1. You have something implyed It s said Not always implying that it hath striven some time and a long time too In Justice God might cut sinners asunder in the midst of their rebellions and send them to Hell But O the infinite mercy and patience of God thus to strive at all and to strive so long with rebellious sinners 2. Here 's a mercy
a new pretended light or revelation from the old Prophet he forsook the true word and believed a lying word what a sad Catastrophe befell him v. 24. When he was gone a Lyon met him by the way and slew him and his carcase was cast in the way and the 1 King 13. 24. Ass stood by it and the Lyon stood also by the carcase Yet notwithstanding extraordinary Revelations Dreams Visions Extasies Enthusiasms though they have ceased long ago and we have no warrant to expect them because we are to keep close to the revealed will of God written in his holy word Yet I say we are to take notice of the sweet motions and spiritual illapses upon our souls Though Prophesies cease yet there are manifold discoveries of Christ unto the soul The secret and intimate acquaintance of the soul with Christ the souls ravishing consolations the breaking in and flashes of heavenly light upon the soul the heavings aspirings and harmony of the heart with Christ experience of mercies issues out of temptations protections of Angels all these are Heavenly constant revelations out of the Word of God manifested to the souls of the faithful by the Spirit according to the word Let us therefore embrace and cherish the gracious motions of the Spirit of God Where the spirit of Grace is in the heart it cannot be idle or lie dead but it 's exceeding operative The Spirit gives light to teach thee it gives heat to warm and comfort thee It is a spirit of burning and purging to burn up the stubble of corruption to purge out thy sins It is a spirit of refining and purifying Therefore when the spirit of God strives by its gracious motions inlightning purging inflaming comforting wooing thee to walk closely with God bidding thee beware of wounding thy conscience of resisting the light and going against known truth O beware of grieving this holy Spirit of God! Do not O do not force the spirit to depart sadded and grieved from thee This is one way whereby the spirit strives viz. by its motions and whispers A second way whereby the spirit strives is by the Ministry of 2. The Spirit strives by the Ministery of the Word the word It is said Rev. 3. 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me The Spirit of God knocks at the doors of your hearts by the hammer of the word The spirit knocks louder and louder and the Ministers are to cry aloud and spare not Isa 58. 1. Cry aloud spare not lift up thy voice like a trumpet and shew thy people their transgressions and the House of Jacob their sins The Lord calls upon us by every Sermon we hear Why will ye die Why will ye bolt the door against the frequent knocking 's of the Spirit of God The Spirit of God hath strove with some of us ten years some twenty some foâ—ty some sixty years How many years have we lived under the sound of the Gospel having heard the voice of the Turtle crying in our Land How many powerful Preachers have spent their strength their breath wasted their spirits wooing intreating beseeching us to be reconciled unto God many of them are gone to their rest their works praise them in the Gate their memory is blessed and their name is like sweet Oyntment poured forth How many are yet alive to this day who Preach Jesus Christ faithfully and experimentally how do they pray and wrestle with God how zealously do they preach how many admonitions reproofs exhortations warnings do they give us And if we will not take warning the Ministers shall deliver their own souls and our blood will be upon our own heads and the time will come when it shall be known that we have had Prophets amongst us I shall make an allusion to that Scripture Deut. 20. 11 12 13. It shall be if it make thee answer of peace and open unto thee then it shall be that all the people that is found therein shall be tributaries unto thee and they shall serve thee And if it will make no peace with thee but will make war against thee then thou shalt besiege it and when the Lord hath delivered it into thy hands thou shalt smite every male thereof with the edge of the sword Just so God proclaims peace and the Ministers are Ambassadors of Peace and deliver their commission after this manner Into whatsoever house ye enter first say Peace be to Luke 10. 5 6. this house And if the son of peace be there your peace shall rest upon it if not it shall turn to you again The Lord now beseâ—â—eth your hearts by the Ministry of the word and offers you peace and reconciliation if you will submit unto his Scepter and cast down your rebellious weapons the Lord will have mercy on you but if you hold out the flag of defiance and will not come in to Jesus Christ what remains but utter ruine and destruction Every Sermon you hear is like the water of Jealousie when he hath made her to drink the water then it shall come to pass that if she be defiled and hath done trespass against her Husband that the water that causeth the curse shall enter into her and become bitter Num. 27. 28. and her belly shall swell c. but if she be not defiled she shall be free When the word is received into an honest and good heart it doth it good and makes it fruitful when into a corrupt heart it rots it and makes it worse It s an observation of a Reverend Divine That it is an indignity beyond all apprehension to the spirit of Dr. Ed Reynolds grace when we suffer him to wait daily at our Bethesda's our houses of mercy and all in vain to spend his sacred breath in the Ministry of reconciliation in doubling and redoubling his requests unto our souls that we would be content to be saved Yet all this while we harden our hearts and stop our ears and set up the pride and stoutness of our own reasonings till we even weary the spirit of God chide him away and cause him to depart sadded and grieved from us O my Brethren despise not prophecying undervalue not the Ministry of â— Thess 5. 20. reconciliation An indignity or affront offered unto Christs Messengers Christ takes it as done unto himself Luke 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Be then exhoâ—ted to set an high price of the Gospel and make much of the motions of Gods holy Spirit in the Ministry of the word Ursin relates in his Preface to his Catechism That those godly Vrsini Praf Catech. Protestants that fled beyond the Seas for their Religion in that Marian quinquenium of Persecution acknoâ—ledged That that great innundation of misery
conscience 2. The strivings of a mans own spirit are pacified with natural means are pacified with natural means eating drinking sleeping idle company vain pleasures quiet meer natural convictions But where Gods Spirit strives the soul cannot be quieted but by supernatural means the in omes of God the ravishing consolations of the holy Ghost a white Stone a pardon sealed no mirth sports company can satisfie a wounded conscience onely one remedy is reserved for a perfect cure and that 's the Medicine made up of the Blood of Christ 3. The strivings of a mans own spirit are flashy suddain and soon gone when the judgement ceaseth As soon as the judgement 3. The striviâ—gs of a mans own Spirit are flashy and suddain is removed the strivings cease but when Gods Spirit strives it is solid and serious If the Jvdgement be removed and the sâ—n unpardoned there can be no quiet If the Judgement be over Pharaoh is quiet but no quiet in Davids spirit till the sin be removed Q. 3. A third Quaery is How may we know whether Gods Spirit Q. 3 A. hath effectually stroven and prevailed with us 1. When we hearken to the call of Gods Spirit Psal 27. 8. Thou 1. Whâ—â— we answeâ— the call of Godâ— spirit saidst seek my face my heart said unto thee Thy face Lord will I seek 2. When we have the testimonie of Gods Spirit as Rom. 8. 16. The spirit it self beareth witness with our spirits that we are the 2. When we have the spirits testimony children of God 3 When we have the sealing of the Spirit Eph. 1. 13. In 3. When the spirit seals whom after ye believed ye were sealed with the holy Spirit of promise 4. When we have the earnest of the Spirit Eph. 1. 14. 4. When we have the earnest of the Spirit 5. When we have the spirits anointing 6. When we have the fruits of the Spirit Use 5. For direction 1. Pray for the Spirit 2. Set a high price on the Spirit 3. Cherish the motions of the Spirit 4. Observe the call and knocking of the Spirit 5 When we have the anointings of the Spirit 1 John 2. 20. Ye have an Unction from the Holy One and ye know all things 6. When we have the fruits of the Spirit Gal. 5. 22 23 24. Love joy peace long-suffering gentleness goodness faith meekness temperance The fifth Use is for direction 1. Pray for the Spirit to sanctifie and cleanse thee No work of sanctification but by the spirit 2. Set an high price of and be a diligent attendant of Gods word The Spirit usually works by the Word The Spirit and Word agree together 3. Cherish the sweet motions of Gods Spirit make much of every holy motion and inspiration O do not grieve nor sad O do not quench the Spirit of God but account Gods long-suffering your salvation God waits and is patient O do not provoke do not abuse his patience 4. Observe all the calls knocking 's and invitations of Gods Spirit The Lord calls by his word by checks of conscience by mercies and by judgements do not then bolt the doors of your hearts nor stand out against all the warnings threatnings and promises all these are upon record Heb. 2. 3. How shall we escape if we neglect so great salvation Lastly Here 's one word of comfort unto all those who make Use 6. For comfort much of the strivings of Gods Spirit These shall be filled with the consolations of the Spirit The Spirit will comfort support help them In Prayer The Spirit helpeth their infirmities Rom. 8. 26. The Spirit purgeth and purisieth them The Spirit of God is their Counsellor in doubts their Comforter in all distresses and the Spirit will guide them by his counsel till he bring them unto glory Doct. 2. It s aâ— exceeding great mercy c. I now proceed in a few words to the second Doctrine That it is an exceeding great mercy when the Lord vouchsafes unto any person time and space for repentance Here the Lord alloweth to the old World 120 years so long it was that the Spirit of God strove with the old World We read in Gen. 18. 24 25. the Lord staid communing with Abraham making abatements from 50 to 45 from 45 to 40 from 40 to 30 from 30 to 20 from 20 to 10 Was it not a great mercy for the Lord to bear so long with the Amorites They had a long time of forbearance Thus did the Lord deal with Niniveh Jonah 3. 4. Yet forty days and Niniveh shall be overthrown So the Lord waited long on the Israelites Psal 95. 8. Harden not your hearts as in the provocation and as in the day of temptation in the wilderness So Jerusalem Luke 19. 42 44. If thou hadst known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes The five foolish Virgins had a time allowed both wise and foolish slept and slumbred but the foolish wanted oyl and lost the accepted season Jezabel had time alloted her Rev. 2. 21. I gave her space to repent of her fornication but she repented not The Reasons are 1. To glorifie the riches of Gods mercy Mercy Reas 1. To glorifie the riches of Gods mercy waits upon us wooing and alluring us to repentance The Lord invites Isa 55. 1. Ho every one that thirsteth let him come c. He calls sinners to repentance He entreateth by his Ambassadors 2 Cor. 5. 20. He waits to be gracious Rev. 3. 20. 2. To glorifie the Justice of God and to leave a people without R. 2. To glorifie Gods justice excuse When mercy patience goodness graciousness long-suffering are all abused what remains but destruction never fruit grow on thee more Cut it down I will take this kingdom from you I will send you a famine of the word These are terrible threatnings 3. The Lord oftentimes is pleased to spare a people longer at the R. 3. God spares a people at the request of his servants request of his servants Luke 13. 8. The Vine-dresser prayed Let it alone yet longer till I dig about it and dung it Gods Ministers pray hard and tug hard at the oar they cry night and day Lord spare try this people a little longer exercise a little more patience towards them let thy Word work upon them they live under the sound of it let it effectually prevail with them The Uses are 1. For admiration O admire the infinite mercies of God who doth thus bear with sinners notwithstanding Use 1. For admiration their provocations yet he tryes waits and allows them a great deal of space when as in Justice he might cut sinners assunder in the midst of their sins This breathes terrors unto all presumptuous sinners who presume Vse 2. For terror of space and grace neither of which is in their own power To some God gives space others he
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
he desires and endeavours after the encrease of every grace more Faith more Love more Humility thus hee cries as the Horsleach's daughter give give 8. There 's a careful strict watch set upon the heart life against Charact. 8. Ther 's a care full watch ovâ—r the heart and life bosom sins Be they ancient customary constitution complexion sins as dear as a right hand and a right eye they must be cut off pluckt out David profest I kept my self from mine iniquity Psal 18. 23. Be it peccatum in deliciis an Herodias a Delilah away with them be it a Gibeonite a pretending sinne mâ—ke no league with it be it a Benhadad an Agag give no quarter to them bid adieu to every sin though delightful and pleasing to flesh and blood say to it as to a menstruous cloath get thee hence Let Josephs resolution be as a Monitor and as a Frontlet before thine eyes How can I doe this great wickednesse and sin against God 9. Yet further the desire and endeavour must be universally extensive as to hate and turn from every sinne so to have respect to Charact. 9. The desiâ—er â—ndeavour must be vniversall every commandement Psal 119. 101. It is an argument of a gracious heart neither to divide in duties nor commands neither to pleade a dispensation in the first nor in the second Table This was Pauls exercise he as it were drove that trade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is consonant to the doctrine of the Gospel Universality is a divisive difference it distinguisheth a Sheep from a â—oat a true from a formal Professour and a constitutive difference to constitute Act. 24. 16. Tiâ— 2. 11 12 Psal 119. 6. a child of God The universality respects as I now mentioned the object the whole Law all Gods Commandements the subject the whole man at all places and in all companies to walk closely with God all the daies of our lives 10. The Spirit is without guile Here 's an Israelite indeed without Charact. 10. A spirit without guile Psal 32. 2. Joh. 1. 17. guile such was that excellent commendation that Christ gave Nathaniel There are three words whereof a godly man is compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singlenesse of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincerity You have two of them in one verse and thence was matter enough of rejoycing 2 Cor. 1. 12. This we must labour for even singleness simplicity and sincerity and acting upon these principles wee may with comfort look the King of terrours in the face when all carnal Machiavilian policies wil prove Physitians of no value 11. There wil bee the practise of Mortification and Vivisication Charact. 11. The practice of mortification The mortifying of the deeds of the body and the quickning of the graces of the Spirit these are fruits of Regeneration and Repentance Col. 3. 5. Rom. 8. 13. Never dream of a shorter cut to hâ—aven than the rule of the Word prescribes Mr. Perkins saith He that was never truly humbled never truly believed O set upon the practise of Mortification put to death these brâ—ts of Babylon crucifie slay mortifie thy corruptions â—et this day be a slaughter day for thy sins spare not an anâ—ient sinne let not thine eye pity thy most delightful sinne butlet thy â—ow be like the Bow of Jonathan that never returned empty without the blood of the slaine This is a severe way but there 's comfort in it The Apostle useth two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the making of the body black and blew and the bringing it into subjection There may be no toleration of any sinne Take heed of easie lazy wayes pleasing to thy corrupt nature they are dangerous wayes Follow the old light of the Word that presseth Repentance Humiliation Mortification that 's Gods Law Take heed of any Antinomian Ignes fatuos which decrie so row for sin if thou followest them thou wilt follow a blinde guide and if the blinde lead the blinde both will fall into the ditch 12. And lastly there wil be a burning in love to Jesus Christ Charact. 12. There wil be a burning in love to Jesus Christ such a love as many waters cannot quench nor stood-gates drown it Cant. 8. 7. The love of Christ wil conâ—â—rain him 2 Cor. 5. 14. He wil doe and suffer out of a principle of love to Jesus Christ This man loves Christs image holynesse Christs Members Joh. 13. 35. Christs â—rdinances they are his delight and counsellors Christs Messengers the appearance of Jesus Christ 2 Cor. 4. 8. Tit. 2. 13. He longs for Christs comming Rev. 22. 20. By all these signes and discriminating characters we may judge of the Tree by the fruit and conclude that heart to be a gracious heart that can produce these evidences and where the heart is upright and holy the conversation cannot but be suitable when the heart is inlarged the feet wil runne the wayes of Gods commandements Put your selves to these Tryals proved to you from the Word of God and your own consciences The foâ—rah Vse shall be for Direction how we shall make the best Use 4. For direction use of this day of Judgement In pursuance of this consideration what rules of directions must we observe that from hence we may be engaged to a holy conversation amongst many I shall presse six Rules to be reduced to point of practise 1. Pray for the Spirit of Sanctification It 's Gods will our Sanctification we must pray that his will may be done in us and by Rule 1. Pray for the Spirit of SanctificatioÌ„ us that Christs kingdome may be within us that Christ would love and wash us and make us Kings and Priests unto God This is a new creation and requires an omnipotent hand Psal 51. 10. This is the Apostles prayer for the Thessalonians that the God of peace would sanctifie them This is the prayer suitable to Gods will and if â—eâ— ask any thing according to Gods will he heareth us We read of a spirit of holynesse Rom. 1. 4. and sanctification of the spirit Pray hard for holynesse wrestle with God be importunate for Grace and when it 's begunne pray for the consummation of it that hee that hath begun a good work will not leave it unfinished till the day of Jesus Christ 2. Be much employed in washing and cleansing thy heart This Rule 2. Be much employed in washing thy heart God calls for Jer. 4. 14. There 's a great deal of filthinesse that lyes lurking in thy heart many foul corners O wash and rinse thy heart there are many vain and wicked thoughts there 's in thy heart a stye a sink of filthinesse a cage of uncleane birds Many nasty rotten thoughts and wicked imaginations doth this womb conceive Try thy heart throughly be better acquainted at home doest thou hope to have benefit by Christ see to thy duty to purifie
so farre and many there are that come short of him But besides this speculative there is an experimentall knowledge of Regeneration when a man findes the sweetness and lively power thereof upon his own soul when a man apprehends the image of Christ which consists in righteousness and holyness stampt upon him when a man findes a reall powerfull and effectuall change upon his heart and life this is the knowledge a minister ought cheifly to have Let him study the Theory and be able to instruct others what this new birth is but above all let him labour for the practical and experimentall knowledge thereof in his own heart that he may feel it operative and active in his own heart and so be more able to discourse from observations out of the book of his own heart 2 Teachers should teach frequently doctrine rather then out of the choicest writers that handle that subject 2. You that are Teachers of others let me beseech you in the bowells of Jesus Christ to preach frequently this fundamentall Doctrine of Regeneration â—his is a most needfull Lesson which can be never enough taught never enough learned Christ crucified Faith Repentance Holiness Regeneration are maine necessary doctrines to be Preach't in season and out of season doe not throw away and wast your time about unnecessary controversies vaine â—â—nglings doubtfull and curious disputations where the scripture it silent It was said of old Elias cum venerit solvet dubâ—um And we say now that where Gods spirit is silent our curiosity deserves a check Let such as bend their wits to force blood out of the Scriptures and coyn new interpretations at the Mint of a whimsical brain let them be convinced of their great folly and O that for the future such would preach Regeneration more and in all their Preaching hold fast the forme of sound words A preacher will doe more good through Gods blessing by preaching one Sermon on this Argument from an experimentall feeling of Gods spirit upon his heart then if to pleasure any wâ—nâ—on ears of Athens he preach a thousand Sermons full of high-flown Poeticall expressions Fathers and Brethren suffer the word of Exhortation Round about the country neere to the Vniversity the poore people cry for your help as the man of Macedonia come and help us Charity binds you Conscience binds you In some places you have Impropriations these help to feed you with corporall food and in conscience you are bound to feed them with spirituall food Why then stand any of you idle in the Market Why doe not you arise be doing and travel East West North and South preaching of the Gospel of Jesus Christ And when you goe doe not stuffe up your Sermons with fragments of Poets and fag-ends of Philosophicall distinctions It was the â—â—nne of your Predecessours removed lately sometimes to preach strong lines uncouth Phrases at some Neibouring Parish and this they call'd Ayring of a Pauls or a Court Sermon and so they seemed to the people no better then Barbarians preaching in an unknown tongue High-flown Poets formerly and Familists of late both unsit for a Pulpit amuse the people with sublime non-sensical straines speaking as the Apostle Jude â—ude 16. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed none of you be such Therefore let it be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Christ crucified Shew men their misery by nature the necessity of Regeneration The excellency of Christ thisis that unum necessarium Governours Tutors Masters Parents all in their places had need take more paines in examining those under them concerning the Doctrine of a new birth You will upon search find many men that can discourse of State Controversies and Church Controversies that can discourse of Discipline that can readily fall upon the Ministry and Vehemently cry down their maintenance as Jewish or Antichristian c. and yet oft times such are very ignorant in the maine necessary Point of Regeneration This is the grand point that should be more preach't then it is now adayes 2. To Disciples the other part of the Use respects them Let me beseech you to lay aside itching Ears after novell Doctrines 2. To Disciples come not here with an appetite to have your fancy tickled Be not like those of old Athens of our Athens we hope better things ever expecting some new thing some Brain Fancy some Chimara or Ens rationis some new coyn'd Interpretation besides and against the rule of the word of God But rejoyce in plain preaching and delight in that which tells you plainly of the necessity of holyness new creature interest in Jesus Christ This is the life of preaching to preach Christ crucified in the demonstration of the Spirit And this is the life of hearing to yeild ready obedience thereunto Let every one say let the plain powerfull profitable preaching come let it come let it come closly particularly and effectually into my soul let Gods word finde me out divide unto me my portion and separate between the joynts and marrow even between my self and my bosome corruptions Some of you are the sonnes of Nobles Antient Families O remember wherein consists your best Nobility and that 's in this New Birth The Bereans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kings Daughter is said to be glorious within her clothing is of Act. 11. 12 Psal 45. 13. wrought Gold The graces of Gods spirit Faith love meekness temperance goodness and the like these ennoble your soules these make Nobility it self truely noble And these will last when honorable persons shall be degraded and all honours lye in the dust Therefore labour for this true Nobility It was Ignatius his saying Nobilitas Antiquitas mea Jesus Christus It was an excellent saying of Lewis of Bavyer Emperour of Germany Hujusmodi comparandae sunt opes quae cum naufragio simul enatent Such goods are worth getting that when a shipwrack happens will swimme along with us And these are the riches of Christ the graces of his spirit this great grace of Regeneration When stormes and tempest even Euroclydons the most blustering windes come when concussions overturnings and hurlyburlyes come there 's safety for that man who hath made God his portion who hath an interest in Christ he shall not be afraid of evil tidings because his heart is fixed trusting in the Lord he hath the name of the Lord to go unto a rock of ages to shelter himself upon and so shall be safe Brethren I speak to many men of great learning well skill'd in Arts and Sciences I acknowledge singular use of them and I know none that will speak against them unlesse such of whom the Apostle speakes they speak evil of that which they know not yet notwithstanding here is a Science that out bids all your Sciences and that is the knowledge of Christ Paul the learned Doctor of the Gentiles thus determines 1 Cor. 2. 2. I determined to know nothing amongst you save Jesus
Christ and him crucified And he calls other things in comparison of this knowledge Phil. 3. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above all knowledge labour to get this knowledge and above all your gettings labour to get this understanding And unless you be newborn you can never attaine unto a savory knowledge of Christ An ignorant person will ask what is thy beloved more then an other beloved but the Spouse answered my beloued is white and ruddy the cheifest of ten thousand Here lyes our duty to pray for the spirit and wait upon God in his word the word is the seed the spirit that formative vertue that makes it effectuall O prize Gods ordinances and wait upon God in them Happy will it be for any of you of whom it can be truely said Loe there was he born Loe there was he new born and wash'd with the laver of Regeneration In such a place and at such a Sermon God came in and chang'd the heart This is the Nail we are a driving we let down the Casting-net of the Gospel hopeing to catch some and it 's the desire of our soules to be instrumentall to beget soules unto Jesus Christ Let 's all doe our duties faithfully and leave the success with God The 2d Use is for Information To handle this use more distinctly 2 For Information my work will be 1. To shew you negatively what Regeneration is not 2. To shew positively what it is 1. Negatively and this I shall discover in these ensuing particulars 1. It consists not as Nicodemus grosly apprehended in a second 1. Regeneration is not understood in Nicodemus his sense entring into the wombe Suppose that a naturall man could be born in a natural way a thousand times over yet there is such defilement in his naturall being and birth by reason of Original sinne that it 's infinitely different and disagreeing with spiritual Regeneration this natural birth would be but flesh and our Saviour tells us that which is born of the flesh is flesh 2. Regeneration consists not in a New Physicall being i. e. to 2 Regeneratiom consists not in a Physicall being loose the essentials we had of a soul and the faculties thereof We have some Familists and vain Dreamers who talk of being Goded and Christed and tell of a strange Deification of being made God with God This is Blasphemy in a high measure see 1 Pet. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have by Christ not a new substance put into us but new qualities In a Theologicall sense he is wholly a new man who is changed in quality from bad to good yet the substance remaines still the same The alteration is not in the essence but in the operations and qualities of a man 3. Regeneration is not Civility and morall honesty 3. Regeneration is not civility and morall honesty though civility and moral honesty are both commendable and a shame for any Christians to be strangers to them yet men may be morally honest just in dealings and yet not outstrip heathens who never heard of Christ A Socrates a Plato a Regulus a Fabritius by their principles may goe a great way walk inoffensively to the eye of the world and yet may be a meer Ignoramus of Regeneration What 's the reason the Apostle will tell us 1 Cor. 2. 14. The naturall man receives not the things of the spirit of God Heathens have called the new moulding of their life a new birth Seneca tells us Nobis ad arbitrium nostrum nasci licet Yet this is farre short of that heavenly birth which the Scripture discovers How were Heathens new moulded but according to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common naturall principles according to those institutions which they had in the Schooles of Plato Zeno and Aristotle It s the property of Gods word only to beget this new nature It 's call'd Incorruptible seed 1 Pet. 1. 23. Now not only a proâ—ane man must be born again but a civill man Joh. 3. 3. It 's spoken Indefinitely except a man be born again c. A man outwardly vertuous a man of a sweet disposition a man of a good nature he must be born againe It was a Blasphemous Hyperbole used in commendation of Bonaventure In hoc homine non peccavit Adam yet let the nature be nere so ingenuous it must be born from above 4. Regeneration consists not in great parts and abilities Many 4. Regeneration consists not in great Parts and Abilities may have great learning both naturall and acquired parts to admiration and yet remaine altogether ignorant of Regeneration The learned Orators and Philosophers attain'd unto a great measure of knowledge and yet were ignorant of the mystery of Regeneration Where Regeneration is ther 's a wonderful change wrought upon the heart the inward man is purified the thoughts are sanctified the heart cleansed But all the Documenta and Principia of the cheifest of Philosophers and Orators mention not one syllable of heart cleansing heart purifying they direct no further then the outward man 5. Regeneration consists not in common graces There may be a 5. Regeneration consists not in common Grace coÌ„mon Faith a coÌ„mon Love and a coÌ„mon Hope in such as are unregenerate To have a temporary opinionative Faith to have a coÌ„mon verbal Love a presumptuous Hope these are common to those that perish But to have a Faith that purifieth the heart a Love without dissimulation a Hope that maketh not ashamed these appertain only to regenerate persons 6. Regeneration consists not in a bare profession of Christ and 6. Regeneration consists not c. acknowledgement of the Gospel Many have an external profession and profess that they believe in Christ and yet cannot tell what this New birth means Many may be turned from Paganism to Popery from Popery to Protestantism and yet be unregenerate all the while There must be a conversion from an outward profession at large to a holy conversation There must be a saving work of grace upon the heart Wee must not onely be externally professors but internally and really changed in our natures we must be took off the old stock and planted into the new we must not be contented to be accounted nominal professors unlesse we be really wrought upon and throughly changed Now as I have shewed you in six particulars wherein Regeneration is not I shall now endeavour to shew in six particulars wherein it consists viz. in a new Nature a new Understanding new Will new Affections a new Heart and a new Life and Conversation 1. For the new Nature this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 1. There 's a new nature 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5. 7. This consists not onely in the change of some particular actions but the change of the whole Nature 2. There 's a new Understanding Eph. 4. 23. Rev. 3. 18. 1 Joh. 2.
A new understanding 2. 20. when Saul was converted he had a new understanding he was another manner of man he was inspired from heaven and had divine illumination 3. There 's a new Will Psal 110. 3. Paul askt Lord what 3. A new will wouldst thou have me to doe after Christ met with him by the way 4. New Affections Col. 3. 2. 4. New affections 5. A new heart 6. A new life 5. A new Heart It 's commanded Ezek. 18. 31. and promised Ezek. 36. 26. 6. A new Life there are new paths there are new waies the fruit of Regeneration is newnesse of life and conversation the fruit of a regenerate man is to holynesse he brings forth fruits meet for repentance as we are commanded Mat. 3. 8. I proceed to another Use for Exhortation to exhort and excite Vse 4. For Exhortation every one to search and enquire and let every one ask his own heart whether or no he be regenerated This is a matter of eternal consequence and therefore we should make it a Question and ask every one himself particularly Am I regenerated yea or no. For Motives consider 1. The necessity Joh. 3. 3. No comming to heaven withou Mot. 1 Regeneration 2. All the Actions Services and Duties performed by unregenerate Mot. 2 men can no waies be acceptable and pleasing unto God For whatsoever is not of Faith is sin Now the most gaudy specious pretences of unregenerate men arise not from a Principle of Faith there 's Self-love Vain-glory at the bottom Now without Faith â—ere is an utter impossibility of pleasing God Heb. 11. 6. 3. Nothing defiled shall ever enter into heaven Now an unregenerate Mot. 3 person is unwasht left to lye in his blood and pollution his wayes are foul his mind and conscience are defiled No sink so filthy as the state of unregeneracy The fift Vse is for Direction Vse 5. For Direction First Pray hard for Divine Wisdome Jam. 1. 17. All Secular Learning all the accomplisht knowledge in the Arts and Sciences are not able to teach this Mystery of Regeneration It comes from heaven it 's the work of the Spirits illumination to open the understanding to bring a soul from darkness unto light 2. Wait upon God in his Word the Word is the â—eed of Regeneration it 's immortal incorruptible Seed 3. Pray for the Spirit the Spirit causeth this Seed to fructifie The sixth Vse is for Consolation O how happy are their conditions Vse 6. For Consolation Rev. 1. 5. who are savingly wrought on by the Spirit of God! It 's God that hath loved them and washt them and made them Kings and Priests unto God They are new born and are of the family of the First-born Not flesh and blood not the greatest birth nor accomplisht parts hath revealed this Mysterie of Regeneration this is onely the work of Gods Spirit Now what 's the Duty of regenerate persons 1. To praise God and tell of his goodness So did Paul reciting the History of his Conversion break forth into Praises 1 Tim. 1. 17. 2. To walk as becommeth converted children Eph. 5. 8. Regeneration must be evidenced by the fruits of a sanctified conversation 3. To set an high price on so great a distinguishing love and mercy That God should change thy heart and purifie thy nature This is 1 a work of an Omnipotent God 2. In instanti 3. Ex nihilo it 's a pure Creation pray then with David Psal 51. 10. Create in me a clean heart O God and renew a right spirit within me Unconverted must pray for Regeneration and Converted must pray foâ— further Manifestations and Evidences there 〈…〉 that this great work is effectually wrought upon their soules The Feasts of Purim OR Two Solemn Festivals instituted ordained in remembrance of that wonderfull Deliverance from Hamans bloody Plot applyed to our Anniversary Commemoration of Gods gracious Deliverance from the GUN-POWDER TREASON upon Esther c. 9. v. 27 28. The Jews ordained and took upon them and upon their seed and upon all such as joyned themselves unto them so as it should not fail that they would keep these two dayes according to their writing and according to their appointed time every year And that these daies should be remembred and kept throughout every Generation every Family every Province and every City and that these dayes should not faile from among the Jews nor the memoriall of them perish from their seed THE Text and Solemnity of this day of Thanksgiving answer Serm. 6. at St. Maries Oxon. Nov. 5. 1654. each other as in water face answers face The Jews having obtain'd a signall deliverance from a barbarous Massâ—cre plotted and contrived by Haman the sonne of Hammedatha the Agagite their inveterate and implacable Adversary set apart by way of gratulatory Commemoration the foâ—rteenth and fifteenth day of the Month Adar that they should make them daies of feasting and joy and of sending portions one to another and gifts to the poor Ver. 22. And wee of this Nation being wonderfully delivered from a Romish Devillish design of the Gun-powder Treason are here on purpose met to commemorate with thankfulnesse this fifth of November when the Blow was intended to be given but through Mercy was disappointed Some Parallels might easily be drawn between Hamans hortid Assassination and the bloody Butchery intended this day though in many things this Popish Plot wants a parallel Haman was an old enemy to the Jews he was an Agâ—gite of the Family of Agag King of Amalek and therefore upon an old grudge the greater enemy And this Haman was a â—avoâ—rite in the highest degâ—ee of King Ahasuerus and so in a fitter capacity to bring his mischief to â—ass The occasion of the first quarrel was but a petty trissing inconsiderable matter Mordecai did not bow nor do reverence to Haman The want of a bended knee first blew Esâ—h 3. 2. the coâ—l of contention firâ— incensed Haman against Mordecai Several Questions are raised whether Haman expected from Mordecai more than a civil worship or whether Mordecai refused to do reverence because Haman was a Persian and as their custome is had the Sun pictured in his breast or because he was of the Family of Amalck with whom God would have War from generation to generation Exod. 17. 16. Hence there are raised several disputes and many coÌ„jectures neither is it necessary to be too peremptory in our determination seeing the Scripture is silent but Human thought scorn to lay hands on Mordecai alone Esth 3. 6. Aquila non â—aptat muscas he aims at the utter ruin of Mordecai and all his people Tutum est nescire quod tegitur Ambr. He complains to the King against the Jews pleads an argument ab inutili that it 's not for the Kings profit to suffer them Esth. 3. 8. The King gives Haman his â—ing and gives the Jews into his hand ver 10. The Scribes write the Letters the Posts
ashamed to begge let these be the objects of your charity Florioes View of Tuscany Doe good to all but especially unto the houshold of Faith this is the speciall duty of such a day as this is to honour God with our substance to distribute our bread to the hungry Wherefore forget not this duty it 's a sacrifice where â—ith God is wel-pleased I commend this duty unto your practice and the Lord stirre up your hearts and cause you to draw forth your hearts to the reliefe of the distressed afflicted especially the poor members of Jesus Chriâ—â— that this may be a good day and a day of rejoycing to you and a good day and a day of rejoycing to them and let the memoriall of this day be Monumentum aere perennius Le ts imitate the Jeâ—s in the Text and use all the care we can that such dayes as these are may never faile nor the memoriall of them perish from our seed The Day of Iudgement Discovered from Rom. 2. 16. In the day when God shall judge the secrets of men by Iesus Christ according to my Gospel A Serious discourse of the day of Judgement is both seasonable Serm. 7. at St. Maries Oxon. Decemb. 9. 1655. 1. This Doctrine is seasonable 2 Pet. 3. 3 4. and profitable seasonable because as the Apostle informed long agoe there shall come in the last dayes scoffers walking after their own lusts and saying where is the promise of his comming There have been of old multitudes of Hereticks who have decried and endeavoured to expunge this Article out of the Creed concerning the day of Judgement Such were the Sadduces Epicures Dositheans Samaritans Marâ—chees Prodâ—anitae Floriani Symmachiani and of all these Sects the vilest were the Borboritae against whom Augustine made an elaborate Confutation Aug. lib. de Haeresibus ad Quod vult Deum c. 6. V. Act. Mon. vol. 1. Near of kin to those filthy beasts were the Harlots against whom there was long since by King Hen. 2. a Proclamation sent into Northhamptonshire and the lewd Ranters their genuine abhominable off-spring in these last and worst of times Now adaies Hell it selfe is broke loose through the variety of Hereticks who though differing from one another yet all agree against the truth like Herod and Pilate who of enemies were made freinds and they both agreed together against Christ What shal we say when Scepticks Antiscripturists Atheists in print and practice in their works and deeds deny the day of Judgement Surely as at all times so now especially the Preaching of this Doctrine of the day of Judgement is exceeding seasonable 2. This Doctrine is as profitable as seasonable And this will 2. This Doctrine is profitable be evidenc'd by two Reasons which are of great weight and consequence 1. Because the Preaching of this Doctrine is an incentive and a 1. Because it is an Incentive to godlinesse speciall motive to excite unto the practice of godlynesse Why doth God command all men to repent there 's a strong reason used by the Apostle to perswade Because hee hath appointed a day it the which he will judge the world in righteousnesse And from the consideration of the day of Judgement the Apostle draws a strong engagement unto Holyness of life and conversation Seeing then that all these things shall be dissolved what manner of persons ought wee to be in all holy conversation and godlynesse looking for and hasting unto the coming of the day of God 2 Pet. 3. 11 12. 2. Because this Doctrine of the day of Judgement is the foundation 2 This Doctrine is the foundation of comfort of comfort unto the godly Hence Paul triumphed I have saith he fought a good fight I have finished my course I have kept the faith Henceforth there is layd up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day c 2 Tim. 4. 7 8. Such as have been troubled who belong to Christ they shall have rest as the Apostle saith When the Lord Jesus shall be revealed from heaven with his mighty Aâ—gels and the righteousness of God is engaged for performance 2 Thes 2. 6 7 Seeing it is a righteous thing with God to recompence tribulation to them that trouble you and to you who are troubled rest with us Now to come nearer the words Their connexion and dependance is upon ver 12. For as many as have sinned without Law shall also perish without Law And as many as have sinned in the Law shall be judged by the Law Although they had not the Moral Law promulgated to them by the Ministery of Moses yet they had the Law of Nature written in their hearts And the Law of Nature though unwritten in Tables of stone shall condemn them that sinned against the written Moral Law What else is the Moral Law but a Transcript more fairly wrote of that Law of Nature which was first wrote in Adams heart Those likewise that sinned against the written Law as the Jews did shall be judged by it For there is a dreadfull curse threatned Deut. 27. 26. Cursed is he that confirmeth not all the words of this law to doe them Now if the Question be propounded When shall this judgement bee executed upon Jews and Gentiles My Text gives in the Answer In the day c. Which words containe a plain assertion and an evident proof of a grand Article of our Faith concerning the day of Judgement Wherein wee may observe 1. A Fundamental Doctrine asserted That at the day of Judgement the secrets of all mens hearts shall be judged by Jesus Christ 2. Here 's a full proof of this assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel Which is not to be understood as if Paul Secundum quod annuncio per Jesum Christum Hier. Suum appellat â—atione Ministerii Calvin was the Author of the Gospel but onely the Publisher thereof Jerome thus understands the Apostle According to that which I declare by Iesus Christ And this the Apostle calls his own as Calvin observes in respect of his Ministry So that I conceive Paul may be thus understood as if he should say This is the Gospel that Christ my self and all the Apostles have taught This and no other Gospel I preach unto you The words thus opened and divided contain three Doctrines 1. That there shall be a day of Judgement 2. At that day the secrets of all mens hearts shall be judged 3. Iesus Christ shall be the Iudge at that day I resume the first Doctrine in order according to this Method Doct. 1 1. To lay down evident proof for clearing of so great a truth Method 1. 2. 2. To make some usefull improvement of all by particular Application For proof hereof Scripture and Reason both contribute abundantly The Doctrine proved to the evincing and stablishing of us in this Article of ouâ— Faith I begin with Scripture Testimony which is
was upon praevision of workes All such Arminian Glosses which corrupt a good Text are quite overthrowne by the Apostles Determination Rom. 9. 11 12 13. Where this numerical Scripture is quoted and expounded 2. 1. Contempt of God 2. Here 's set down the ingratitude of the Jewes And this brand is set upon their foreheads in legible Characters as may appear by these ensueing instances 1. Their signal contempt of God v. 6. 12 13. A son honoureth his father and a servant his master If then I be a father where is mine honour And if I be a master where is my fear Saith the Lord of Hosts unto you O Priests that despise my name And ye say wherein have we despised thy name v. 12. But ye have profaned it in that ye say The table of the Lord is polluted and the fruit thereof even his meat is contemptible v. 13. 8. Ye said also Behold what a weariness is it and ye have snuffed at it saith the Lord of Hosts and ye brought that which was torne and the lame and the sick thus ye brought an offering should I accept this of Proved by 2. Aggravations Aggrvv. 1. From their Relation your hands saith the Lord The aggravations are great 1. From their Relations they were sons and servants yet though sons honoured their fathers and servants their masters yet those Jewes were undutiful Nay they had neaâ—eâ— Relation then this as Priests consecrated after a peculiar manner Quicunque vult Every one might not take upon him the Priests office As they might not then so neither may every one now take upon him the Ministers office God hath set some Pastors some teachers in his church Eph. 4. 11. Some cannot signify all Now the fault was the greater because they being Priests polluted the table of the Lord as may appear by comparing v. 7. and 12 together v. 7. Ye offer polluted bread upon mine Altar and ye say wherein have we polluted thee In that ye say the table of the Lord is contemptible v. 12. But ye have profan'd it in that ye say The table of the Lord is polluted and the fruit thereof even his meat is contemptible A 2. Aggravation is their insensibility v. 6. They expostulate the case Wherein have we despised thy name Aggravat 2 The Insensibility of sinne Thus sinners are apt to excuse themselves are not easily brought to an acknowledgement of their offences And of all others those staines which are in a linnen ephod are most conspicâ—ous It 's a common saying Nugae in ore Laicorum sunt blasphemiae in ore Ministrorum It 's Calvins observations Non levatur culpa populi Calvin in loc 2. Proof of the Evidence etiamsi gravius sit crimen Sacerdotum 2. You have the evidence proved v. 7. 8. Ye offer polluted bread upon mine altar and ye say Wherein have we polluted thee In that ye say the table of the Lord is contemptible v. 8. And if ye offer the blind for sacrifice is it not evil And if ye offer the lame and the sicke is it not evil Offer it now unto thy governour Will he be pleased with thee or accept thy person saith the Lord of Hosts 3. At last followes the dreadful punishment and 3. The dreadfull Punishment 1. vengeance of God upon them for their sins Amongst others three Judgements are most remarkable 1. Rejection of their prayers and persons both v. 9. And now I pray you beseech God that he will be gratious unto us This hath been by your means Will he regard your persons saith the Lord of Hosts 2. A transferring of Gods worship to the Gentiles v. 11. For from the rising of the sun even unto the going down of the same my name shall be great among the gentiles and in every place incense shall be offered unto my name and a pure offering for my name shall be great among the heathen saith the Lord of Hosts 3. A terrible curse in the Text So the Anathema is pronounced Cursed be the deceiver c. Divis 1. 2. 3. Not to detaine you any longer in the context The words may be divided into these ensueing particulars 1. A dreadful curse threatned or woe denounced 2. The person decypherd upon whom this curse justly falls i. e. The deceiver hypocrite jugler 3. The greatness of his crime which is amplified by these aggravations 1. He sacrificeth a corrupt thing 2. This was not done accidentally or unawares but deliberatly He binds himself with the religion of a voweâ— He voweth and sacrificeth that which is feeble corrupt vile contemptible and useless 3. All apologies of inability poverty and indigency are remooved out of the way Had he been poor and had never a better in his flock his willing mind had been accepted In case of integrity of heart the Lord accepts the will for the deed But this sordid spirited-man Dolosus Machinator as he 's usually termed had a male in his flock and in contempt to God offers that which was vile and refuse Wherefore this circumstance aggravates his sin beyond all degrees of comparison As if the Lord should say what vile unthanke-full wretch dost thou thus requite me for giving thee of the best to make returns of the worst unto me Do'st thou thus requite me foolish and unwise Lastly here 's strength of Reason to inforce the premises And this is a double one drawn from the Majesty and Soveraignty of God For I am a great King saith the Lord of Hosts The other is drawne from the dreadfulness of Gods name among the Heathen and my name is dreadful among the Heathen There may be many choyce Doctrines raised from the words But I conceive it needful to premise a brief Paraphrase upon the words which I shall endeavour to doe by giving resolutions to these three ensueing Inquiries 1. We are to inquire what we are to understand by the deceiver 1. Drus in loc in the Text For answer Drusius thus brands him Qui aliud vultu in oratione prae se fert aliud pectore clausum tenet i. e. He is one who in his pleasing countenance and speeches pretends one thing but in his heart intends another The Psalmist gives such hypocrites a remarkable Character Psal 55. 21. The words of his mouth were smoother then butter but war was in his heart His words were softer than oyle yet were they drawn swords Now this Deceiver in the Text which according to the version of the Interpreters is called Quadruplator Impostor Machinator c. is an errand Hypocrite who makes many fair pretences and thereby flatters himself hoping to collude and cousen God conscience and the world Hee is a crafty subtle dissembling fellow who is most in semblance least in substance greatest in pretences least of all in intentions One he is in a word that 's a Nominal Professor and a real Atheist None more forward than he to professe Religion none more backward to practise
consecrated unto the Lord And if the first fruits be holy the whole lump will be sanctified Pub. Scipio first went into the Senate to pray before he went into the Capitol to consult Christ was at prayer a great while before day Mark 1. 35. David prevented the night watches The Jewes divided the day into three parts the first was for prayer the second for the study of the Law the third for worke I have read that King Alfred the founder of the ancientest Colledge in our University divided the day into three parts eight houres for prayer study and writing 8 houres for eating drinking and sleeping and eight houres in the affaires of the estate My Brethren let 's all make it our business to serve the Lord with all our hearts Le ts in good earnest with all the members of our bodies and faculties of our souls give up our selves to God Let 's offer all we are and have even a whole burnt offering unto the Lord. Let 's give God the best of the best Let 's not sleep away a morning Sermon and be in our beds when we ought to be in the publicke Congregation Cannot we rise early enough for our secular interest and shall we neglect in the mean time the eternal good of our immortal soules The Queen of Sheba came from the uttermost parts of the earth and the wise men came from the East c. And shal any be so lazy as not to step over their thresholds to hear a Sermon Will men loose this Manna for want of gathering it Men ought to labour more to be good then to bee great and to be more careful to discharge their places of preferment then sollicitous to procure them What seeking riding solliciting undermining what scandalizing supplanting perfidious dealings are every where to be found These waies of unbrotherly dealings are very frequently practiced in these evil daies These things my brethren ought not so to be I fear those times and practises are revived now a daies against which the Prophet Micah complains chap. 7. 3. That they hunt every man his brother with a net Thence an exhortation is inferred v. 5. Trust not in a friend put not confidence in a guide But here lies our duty to doe all we can to promote the honour of God to lay out our selves Interests and all to advance the Gospel of Jesus Christ We seek our selves every where our own honour ease and Interest How greedy are many to get more riches how sollicitous of increaseing their substance But how careless are men of doing their duties and discharging the great trust reposed in them Wherefore the other part of my Use shall in an especial manner be directed to two sorts of Persons viz. Magistrates and Ministers 1. Let Magistrates doe their best in their capacity to promote 1. To Magistrates the glory of God They have great advantages put into their hands and let them remember that they bear not the sword in vaine A Magistrate in Gods cause should be like Levi who knew neither Father nor Mother nor Brother nor Sister Of all others a Magistrate should be a man of zeale and courage he should bring the wheel upon the wicked Be they honourable or worshipful he should not spare them in their wickedness Swearers Drunkards Whoremongers Sabbath-breakers these should be punished and Blasphemers who are as bad as the worst For their abomination is never the less because they have so many to plead for them It 's an old Moral Law never yet repealed that he that blasphemeth the name of the Lord should be put to death Lev. 24. 16. What abundance of good may Magistrates doe How many prizes have they put into their hands to serve God in their places Let none be afraid to be good Let them have this Motto or Monitor in their serious thoughts Those that honour God he will honour but as for those that despise him they shall be lightly esteemed 2. To Ministers 2. Here 's one word to Ministers and so for the present I shall conclude Must God have the best then let Ministers offer to God their prayers studies best paines Luther used to say that prayer Meditation and Tentation makes a Preacher And Bernard used to say Bene orasse est bene studuisse Let all Ministers pray much let them first study their own hearts and then study their sermons which they preach to their Auditors The Preacher studied acceptable words A Minister must be an Interpreter one of a thousand Gods mouth to distinguish the pretious from the vile He must have the tongue of the learned to speak a word in due season I have often thought of Davids resolution to Araunah that he would not offer to the Lord that which should cost him nothing Questionless transcriptions Extemporary effusions vain fancies forced Allegories Wire-drawne Expositions are unbecomeing a Pulpit There 's a curse upon all those that doe the work of the Lord negligently Let 's all endeavour to approve our selves workemen that neednot to be ashamed Thanks be to God There 's a choice company of young men who usually supply this lecture Their spirits are serious and their language savory and they preach solid Orthodox and soule-saving Doctrines I must admire and can neuer enough bless God for the same The saying is no more common than true that the hope of our Church is in our young men I will make no comparisons I wish from my heart that we were all better that we would preach more solidly and more frequently And sor mine own part I am of opinion that those who preach most frequently haveing a single eye at Gods glory these are the best and most profitable Preachers and doe most good to poore soules Let none of us hide our talents in a Napkin Let 's not hide our Candle under a Bushel But let 's imploy frequently this sword of the spirit and draw it out lest Ducentas octoginta sex Conciones quotannis habuit Calvinus ad Popu'uÌ„ Lectiones vero centum octoginta sex praeter Epistâ—las Disputationes c. Beza in vita Calvinâ— by keeping it in the scabbard it grow rusty for want of using When we read of Chrysostomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saith he preacht yesterday and to day And of Calvins indefatigable paines as * Beza writes in his life we may be ashamed that we do no more Let not any ordained Minister especially stand idle in the market place and say none hath hired me There are many pulpits empty both here in adjacent Parishes Yoâ— have places enough to visit were you but of the rare spirit of Amaziah the son of Zichri who did willingly offer himself unto the service of the Lord. Brethren I am jealous over you with a godly jealousy And in love to your soules I am your remembrancer of these things Liberavi animam And so for the present I conclude heartily desireing that what hath been spoken may abide by you
†Gal. 4. 18. zealously affected in a good matter * Praedicare verbum Dei nihil aliud est quam derivare in se furorem totius inferni satanae Luth loc com †In aliis mansuetus ero in blasphemiis in Christum non ita Zuing in Epist ad Servet Luther used to say That to preach the Word of God zealously was a ready way to bring the rage of all the Devills in Hell about our ears But in Gods cause let 's go on couragiously and though we may be vilified by the vilest of men yet let 's resolve with David to be more vile A good God a good cause and a good conscience will carry us through the greatest dangers and difficulties And let us still remember to shew most meeknesse in our own cause and most zeal in the cause of God So * Zuinglius answered Servetus in other things I will be mild but not in blasphemies against God Now I have not yet done with the pressing of this Doctrin◠of union amongst Brethren I shall yet prosecute it farther heartily desiring that my words may leave deep impressions upon your Spirits and obtain some comfortable successe The breaches amongst the Ministers were as an Arrow stuck in the sides of that good man Philip Melancthon Whereupon on his death bed V. Vitam Phil. Melancth per Melct Adamum editam he profest I am very glad I am to leave this World because I shall be with Christ and then shall be freed from the contentions of some Divines which were very great at that time There 's a sad story of two eminent Martyrs for the truth viz. * Epiphan Haeres 68. Meletius and Peter Bishops of Alexandria who when they were put into Prison fell at variance amongst themselves about a petty difference whether the Lapsi were to be received into communion The Schisme was very great insomuch as they drew a partition between each other in Prison and would not hold communion with each other and yet afterward they joyntly suffered Martyrdome And it 's not easily to be imagined what a great Rent their dissention made in the Church of God and gave advantage to the common Enemy And what a dust was raised between two choyce and constant Martyrs Ridley and Hooper one prest conformity too strictly upon his Brother and contended with too much eagernesse for such kind of vaine uselesse Ceremonies which Calvin calls tolerabiles ineptias Yet notwithstanding these two Godly Bishops could not agree in Blacks and Whites they could both agree in Red for they resisted even unto bloud and sealed the truth of their Religion with the effusion of their bloud And now to speak my judgment more plainly as in the presence of God without partiality having no mans person in admiration for advantage I conceive it a word spoken in due season and that there is necessity of speaking of it even to exhort Ministers to study the things that make for peace and especially to agree in a sweet Harmony one with another And I am fully satisfied in my judgment that to effect this much desired union a speciall expedient will be in severall Counties as †London Lancashire Essex Warwick Worcester Norfolke c. some herein have given a good President already to associate into Presbyteries and exercise that Government which by experience is known to be Flagellum Haeresium and ordaine Ministers and to put Church censures into execution When Ministers meet together and sosolemnly seek God by prayer and fasting they strengthen one anothers hands and unite each others hearts The keeping up of Discipline is a speciall means to preserve union amongst Brethren to extirpate Heresies and sweep them away as dung and promote the power of Godlinesse It hath often lain sad upon my Spirit to consider the mischiefe that hath ensued upon want of execution of Church Discipline Hinc illae lachrymae Hence for want hereof a sluce hath been opened to let in an inundation of heresies and blasphemies But it 's much to be hoped that the execution of Discipline will shut up the sluce and stop the inundation Faxit Deus Now having spoken thus farre to Ministers the other part of 2. Part of this use to people my use I will direct to people And the substance of my exhortation is to perswade them with all alacrity of Spirit to embrace the Doctrine of Reconciliation tendred to them It 's the great Doctrine of concernement in an especiall manner to be Preacht and practised The Ambassadours of peace publish these good tidings They come in the name of Jesus Christ offering termes of Reconciliation With what joy with what ardency of love should you embrace such gracious offers O how sweet is the voyce of Christ unto his Church His lips drop as an honey combe If thou be the Spouse of Christ thou wilt delight to heare the voyce of the Bridegroom So the Evangelist tel's us * Joh. 3. 29. Discimus etiam hic quod etsi amicus sponsi i. e. Minister Evangelii non gaudeat gaudium sponsi neque fructum eum percipiat ex Ecclesia qui sponsi proprius est non tamen caret gaudio quodam suo vel ex eo quod stet audiat vocem illam sponsi longe suavissimam quam rursus bona fide tanquam internuncius referet sponsae Rollocus in locum That the Friend of the Bridegroome which stands and hears the Bridegrooms voyce rejoyceth greatly Now consider Christ's messengers are his voyce unto people They come on his errand and deliver what he puts into their mouth O how sweet then will Christs words be to a gracious heart And this is that sweet welcome word which Ministers deliver to pray men to be reconciled and make their peace with God My brethren I beseech you in the bowells of Jesus Christ to set the highest estimate upon this Doctrine of Reconciliation preferre it before your appointed food before thousands of Gold and Silver And have them in honour and account their feet beautifull who do the office of Evangelists and are dispensers of these truths and Trumpetters of Gospell peace Though they be men of like passions yet they are Persons of honour Commission officers authorized by Jesus Christ to Preach the Gospell Private Christians may discourse of these things Charitative but let them keep within the compasse of their own calling and exhort one another to embrace this Doctrine but Ministers exhort Authoritative as Ambassadors and commissioners of Jesus Christ Wherefore Brethren let me be your remembrancer of the great duty incumbent on you all to love and reverence the Persons of your Ministers and have them in honour for their works sake especially I shall put you in mind of a Scripture or two that so my exhortation may leave deeper impression upon your hearts one is * 1 Cor. 4. 1. 1 Cor. 4. 1. Let a man so account of us as Ministers of Christ and Stewards of the
as a correction of the Premises saying It 's the safest way to relye only on the mercies of God in Christ Wherefore let Papists discard their own merits however they distinguish de congruo condigno to elude their consciences and let Socinians abhorre their blasphemy who conceit that their obedience without Christ merits can justify them Yet notwithstanding let us wholly betake our selves to Christs righteousnesse His robes are broad enough to cloath us His merits are of Infinite dignity and estimation The great Apostle desired not †Phil. 3. 9. Deo homines examinante probante inveniar insitus Christo ut pâ—lmes viti qui non meos ex lege Mosaica sed ex virtute Christi me efficientis fructus proferam deo gratos Arias Mont. in loc to be found in his owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith And Job that holy man propounds the Question * Job 9. 2 3. Quasi dicat frustra se defendere apud ipsum prae ipso conetur Nulla comparatio Dei hominis justitiae Mercer in loc How should man be just with God if he will contend with him he cannot answer him one of a thousand Should the holiest of men such as were Enoch Noah Moses Abraham David c. Stand upon their own righteousnesse and joyn issue with Gods Justice not one of them could be able to stand in judgment Wherefore we lay this down for a foundation and a certaine truth That all reconciled Persons account Christ their only Peace-maker their rock and refuge their Counsellour saviour their only Intercessour and * 1 Cor. 1. 30 him who of God is made unto them Wisdome Righteousnesse Sanctification and Redemption This then is the first note of triall whether we come off clear whether we throw away our own reason merits righteousnesse and venture all upon the righteousnesse of Jesus Christ He is a †Isa 27. 16. stone a tryed stone a pretious corner stone a sure foundation Wherefore we must as the Persians when the King was offended brought his Son in their Armes offer Christ unto the Father in the Armes of faith and venture all upon his meritorious satisfaction There 's no danger of miscarrying if with a lively faith we cast our selves upon Jesus Christ Secondly This foundation being necessarily laid a superstructure Charact. 2. The heart is new framed and fashioned may the better be raised on it Therefore another note of triall I shall assigne to be the new framing new moulding and fashioning of the heart For the heart of an unreconciled Person is rebellious against God As it 's recorded of Julian the Apostate that he shot up arrowes into the skie with a malicious intention to hit Christ So every naturall man that lives without God in the World would dethrone God if he could he hates God his wayes his people But as soon as the conquering power of the Spirit of God subdues the heart there is a marvelous change and alteration for the better There 's a * Rev. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to anoint the eyes So that the understanding is inlightned and those that are Gods Children are †Eph. 4. 23. renewed in the Spirit of their minde They are all men and women of a pretious anointing which is that * 1 Joh. 2. 20. unction from the holy one whereby they know all things And as for the wills of these regenerate reconciled Persons they are now yielding obedient and pliable to the will of God For instance Saul before his conversion raved in a distemper'd zeal against the Disciples breathed threatnings slaughter against the Church and through his distemper'd zeal thought he did God good service by persecuting of the Church of God but as soon as ever Christ met him in the way and threw down Horse and Man and told him that †I am Jesus whom thou * Act. 9. 5. persecutest it is hard for thee to kick against the prickes then his will was changed and he wholly devolved himselfe upon Christs will as appears by his humble answer Vers 6. Lord what wilt Vers 6. thou have me to do Further all the affections are changed These a reverend †Mr. Dyke in his book called the Deceit fulnesse of mans heart Divine in an excellent and Singularly usefull book calls the feet of the soul By these the soul is carryed along And indeed the affections are the wings of the soul to help it to soar aloft in Divine raptures and contemplations Now in a reconciled Person all his a fections are alterd for the better His love was formerly upon sin now it is placed upon God and all the wayes of holynesse So that now what God hates a true believer hates and what God love's a true believer loves It 's that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalmist gives * Psal 97. 10. Psal 97. 10. Ye that fear the Lord hate evill And the best of Orators tells us That to will and nill Idem velle ac idem nolle est summa pars amicitiae Cic. the same is the chiefest part of Friendship And as for the joy hope desire they are all changed in a regenerate man Whereas formerly they were placed upon worldly vanities now they are placed upon God and the great things of eternity In a word where a Person is reconciled unto Christ there 's a new heart and clean water is sprinkled upon it the proud heart is become humble the hard become soft so that a new vergency and bent of the heart evidenceth it selfe throughout the continuall practice of the life and conversation And this put 's me in mind of the third Character which I Charact. 3. drawn from the fruits of a Reconciled estate intended drawn from the fruits of a reconciled estate which put forth themselves in the whole carriage of the life Now we must know that the selfe same fruits which belong to a justified estate because none are justified but those who are reconciled appertain to a reconciled estate The Apostle set's them forth †Rom. 5. 1 2 3 4. His ostendit competere quaecunque plenissime justificatis in gratiam Dei reposit is tribui possunt eoque probat hac fide Evangelii Domini nostri Jesu Christi justificationem haberi consummatissime Bucer in loc Rom. 5. 1 2 3 4. Therefore being justified by faith we have peace with God through our Lord Jesus Christ By whom also we have accesse by faith into this grace wherein we stand and rejoyce in hope of the glory of God And not only so but we glory in Tribulation also knowing that Tribulation worketh patience and patience experience and experience hope Likewise the fruits of the Spirit belong to every reconciled Person and by them as a touchstone he ought to examine himselfe The Apostle names one Catalogue
the dore of the Sanctuary is yet opened and a * Ezra 9. 8. nail is yet left in the holy place you have bread in the morning and in the evening and more plenty of spirituall food on the Sabbath day and week daies then heretofore Much is given unto you and much required from you Where God hath sown so liberally he expects as plentifull an harvest Now you hear the joyfull sound even the word of reconciliation and substance of our Embassie is to intreat you to consider the value and dignity of your Heavenly born being soules and to seek after reconciliation otherwise you are undone to all eternity Now Christ holds out a white flag for a parley of peace now the King of Heaven holds out the golden Scepter O come and touch the top thereof and live The Port-cullis is not yet let down The Judge hath not yet vailed his face The dore of hope is not yet shut up the holy Ghost calls †Isa 55. 6. Seek the Lord whilest he may be found call upon him whilest he is neer ‖ 2 Cor. 6 2. Nemo tam divos habuit faventes crastinum ut possit sibi polliceri Senec. Now is the day of salvation None of us can promise to our selves a morrow no not the least moment of time and if we neglect this golden opportunity and season of grace offered we may never live to have another tendred unto us All the World cannot call back the least minute of time when once it is past it 's like a swift stream or an arrow out of a bâ—w not to be recalled Wherefore as you consult the eternal good of your immortal souls be intreated to improve all the prizes and Talents that God puts into your hands to get Wisdome withall When the Lord bids you seek his face O that your hearts with all readinesse might return this answer * Psal 27. 8. Thy face Lord will I seek God hath put this word into my mouth and here fixt my thoughts after I had severall other subjects in my eye and hath sent me on this very errand to treat on this great Theame of reconciliation unto God And now what message shall I return unto him that hath sent me What account shall I give at the last day of the entertainment of this word What shall I say more You have life and death set before you this day viz. The happinesse of a reconciled estate and the misery of an unreconciled estate O that the Lord would engage you all to make the better choyce by hearkâ—ing unto this word of reconciliation and unfainedly embracing the same and so your souls shall live †2. Tim. 2. 7. Consider what I have said and the Lord give you understanding in all things THE MINISTERY OF ANGELLS Heb. 1. 14. Are they not all Ministring spirits sent forth to Minister for them who shall be heires of salvation TO draw down the context to the text we are to Sermon 2. Preached at S. Marye's Oxon. Oct. 3. 1658. Vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solis radii sunt ejusdem naturae cum sole ab eodem propagatione distinguuntur avelluntur nunquam hac Metaphorâ divinam filii naturam convenientissime expressit Apostolus Et character â—icitur expressa imago Archetypi Pareus in loc take speciall notice of the Excellency and dignity of Christ represented unto us in this chapter especially Vers 3. Who being the brightness of his glory and the express image of his person and upholding all things by the Word of his Power when he had by himselfe purged our sinnes sat down on the right hand of the Majesty on High And by way of Comparison the Apostle further inhanceth the honour and preheminence of Christ For after he had compared Christ with the Angells he sets the Crown on Christs head his name is more excellent than theirs Vers 4. 5. Being made so much better then the Angells as he hath by inheritance obtained a more excellent name then they For unto which of the Angells said he at any time Thou art my son this day have I begotten thee And againe I Will be to him a Father and he shall be to me a Son Christ is a Son the Angells his servants they may not be worshipped themselves but they must worship Christ Vers 6. 7. Let all the Angells of God worship him Of his Angells he saith who maketh his Angells spirits and his Ministers a flame of fire And further honour is ascribed to the Son which is not to Angells Vers 8. 9. Vnto the Son he saith Thy throne O God is for ever and ever a scepter of righteousnesse is the scepter of thy Kingdome Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oyle of gladnesse above thy fellowes And further Christ is a Lord and Creatour the Angells servants and creatures Christ is advanced to the Throne He is the Soveraign Lord of all Vers 13. The Angells ministering spirits subservient to Christ and at his command and when commissionated by him helpfull and serviceable unto all the children of God It is demanded by way of interrogation in the Text Are they not all Ministring spirits c. Which scripture sets forth clearly the Protection of Angells their Ministery and serviceablenesse unto the children of God A point seldome taught yet very usefull comfortable and of singular concernment unto all the children of God! And being that its the duty of the Minister to declare unto people the whole councell of God that which hath oft been in my intention I shall now endeavour to handle with all the perspicuity that I can The words contain a question Are they not all Ministring spirits Divis which being resolved the answer is obvious that the Angells are all Ministring spirits More particularly we are to observe a Description of Angells 1. From their nature Spirits 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exprest 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. From their office Ministring 3. Their commission Sent. 4. Whose Ministers they are 1. Primarily Christs And secondarily Christs children 5. The universality All All the Angells Here 's the universality of the object and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and universality of the subject all the Angells All that are heires none left out none exempted from the benefit of the service of all the Angells of God All that are heires of Salvation all Christs children have interest in their protection Many scruples may be made and many things require explication what requires opening shall be endeavoured in the enlargement of one intire doctrine whereon I purpose to fix Thus I propound it to you That it pleaseth God to make use of the Ministery of Angells for Doct. the good of his Children This is the point I aime at from this
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
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
not be bitternesse in the end but where God is the most bitter pill of affliction is sweet and pleasant St Bernard hath a speciall Bernard Orat de bonis deserendis observation in a declamation de bonis deserendis non Isaac sed aries morietur c. If you be willing to sacrifice your Isaac which signifies laughter i. e. your pleasure your Isaac your pleasure shall not dye it is the Ramme the stubbornesse of spirit which shall dye but your Isaac shall live you shall have pleasure still Wherefore cast downe all your joyes comforts and pleasures at Gods feet in an humble submission saying Lord here they are do with me and them what seemes good in thine eyes When the heart is thus took of the world it 's in a fit temper and is best qualified for the comforts of God and over and above when thy spirit is in this frame of resignation of all unto God he in mercy may vouchsafe unto thee the comfortable fruition of them Thus you have heard what Demonstrations I have propounded for the evincing of this pretious Doctrine that all joy and comfort amidst the greatest discomforts is to be found in God Now that I may presse what hath been said home unto your Applicat practice 1. I shall inferre something by way of comfort unto those that make the Lord the joy of their soules 2. In the next place I shall exhort you unto so excellent and necessary duty 3. In the last place I shall lay downe some Directions how this sacred duty of rejoycing in God ought to be exexercised within these limits I shall confine my ensueing Application In the first place this discovers unto us the comfortable condition Vse 1. For Comfort of the Children of God O blessed men whose hope and comfort the Lord is comfort yee comfort yee my people saith the Lord to these comfort appertaines as their peculiar right and interest let them amidst greatest calamities lift up their heads for their redemption draweth nigh All the sufferings of Christ his sweating of drops of blood were for them Christ wept that they might rejoyce he drunk a cup of gall and vinegar that they might drink a cup of new wine in the Kingdome of Heaven and he wore a Crowne of Thornes that they might weare a Crowne of Glory Oh! be not dismayed at any evill tydings and mourne not as men with out hope notwithstanding the confusion and troubles of the Land of our Nativity Let faith hope and patience be exercised Hope is the propp of the righteous that stayes the soule from falling were it not for hope the heart would breake in these conflicting daies of sin where there are such sad thoughts of heart for the afflictions of Joseph and for the divisions of Reuben We know not what to do we have no strength of our selves but let me tell you as Nehemiah did the Jewes Neh. 8. 10. The joy of the Lord is your strength Hee 's a fountaine inexhausted though the Cisternes of the Creatures are drawne dry he continues a God of strength though all sublunary things are as weak as water when Parents forsake a man then the Lord takes pitty upon him when riches make themselves wings and flye away as an Eagle towards heaven God becomes thy riches and inricheth thee with grace and so thou gainest by thy lossesse As Joseph told Pharaoh God shall give Pharaoh an answer of peace so say I God shall answer thy doubts and let in peace and tranquility into thy soule Melchior Adamus records this observeable passage in Melchior Adamus In vita Oecolampadii the life of Oecolampadius when some of his friends askt him whether the light did not offend him Tangens pectus inquit abunde lucis est he clapt his hands upon his breast and said here 's light enough When the light of God shines in thy bosome and thou discernest Gods reconciled countenance in Christ thou hast enough Strive therefore to exterminate all thoughts of doubtting and diffidence feare not stand still and behold the salvation of the Lord. However things go with thee though clouds hang over thee and they resolve and melt thy heart into abundance of teares and sorrowes yet let my Prophets resolution set thy affections a working yet I will rejoyce in the Lord I will joy in the God of my salvation 2. In the second place suffer I beseech you my brethren the Vse 2. For Exhortation word of Exhortation Oh! that I could perswade you to your duty I shall branch it out into three particulars 1. To make God your joy 2. To account him your treasure 3. To have recourse to him as your refuge 1. Make God your joy There 's no man but hath some principle Dut. 1. Make God your joy of joy or inward working motion within his own bosome and according to the variety of fansies and humours the joyes and comforts are bottom'd upon a various and different ground 1. One man fixeth his joy upon his riches A 2. Upon his honour and reputation A 3. Upon his delights and pleasures But the Godly mans honours riches pleasures are wholly terminated upon the Lord his God When the man in the Gospell had bought the field wherein he found the pearle of price he was ravisht with joy beyond expression and apprehension The grace of God revealed to the soule of man is this Gemme of superlative estimation thou must part with all thy riches pleasures and comforts nay with all the world for this and thou hereby makest the wisest bargaine that ever was made For by the losse of earth thou gainest heaven what joy possest the spirit of the Eunuch after Phillip had baptized him and brought Christ home unto him the Text saith he went away rejoycing Such is the joy of a spiritualliz'd man whose God is his joy and Consolation though troubles and miseries come thick and threefold yet his heart is fixed upon Mount Zion that it cannot be removed nay upon the God of Zion There 's some inward working principle that will swallow up all discomforts whatsoever This spirituall joy dasheth all carnall joyes This is the only true sollid joy arising from Gods reconciled countenance in Christ which makes a man rejoyce in the Holy Ghost with joy unspeakable and full of glory It 's said in Judges that the young Levites heart was glad when the children of Dan proffer'd promotion to him much more joy resides in the spirituall mans soule and conscience when he thinks of his Crownes and of the joyes of Heaven and of the sweet uninterrupted Communion with Jesus Christ unto all eternity Oh! then make God thy joy The serenity of his countenance will dissipate all these clouds the refreshings and those soule ravishing comforts of Christ will infinitely exceed the greatest discomforts in the Universe The joy of the world may be took from thee by the men of the world There are many Anabaptisticall Antiministeriall spirits
Termes yet in a strict acceptation Suidas makes some difference And ‖ Chrysostome makes Forma de animat is species de Inanimat is dicitur Suidas a greater difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall not be over-curious in Criticall Punctilloes For if the Rule amongst Lawyers hold good Vbi lex non distinguit distinguendum non est Much more doth the Rule hold good amongst Divines Vbi Scriptura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in Loc. non distinguit non est distinguendum Now I find the words used in one and the same sense As for Instance Matih 17. 2. It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And was transfigured And Phil. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall change or transfigure c. Secondly From the Notation of the name I should come to the thing it selfe but that I must first prepare my way by a distinction having in my eye the Rule observed amongst Logitians Distinguendum est priusquam definiendum Now we are to consider of a two fold Metamorphosis or Transformation one is in substance from one substance to another so Lots wife was changed into a Pillar of salt We read of many fabulous and ridiculous stories in Ovids Metamorphosis not worth the nameing in such a place as this especially But of such a kind of transformation we are not to speak as no way concerning our businesse in hand But there is another Transformation and that is of Faculties and Qualities as when men are changed from darknesse to light from waies of sinne and wickednesse to waies of holinesse When bad men proove good and profane men become holy when Formalists become sincere halfe-Nominall Professors become whole Reall Professors when from a forme there followeth the power of Godlinesse this kind of change is that Transformation mentioned and injoyned in the Text. Hence learned * Homo est formatus per Creationem deformatus per culpam Reformatus per gratiam Conformatus per assimilationem transformatus per contemplationem Reformatus per gloriam Goran in Loc. Gorran gives an observation That a man was formed by Creation deformed by sinne reformed by grace conformed by assimilation unto Christ transformed by Contemplation and to be further reformed in the state of glory So that in the Text Regeneration and transformation which are an effectuall change wrought by the spirit of God are all one And this as Learned †Est mutatio sui à veteri conditione in novam Rol. Rolloc observes is a change of a mans selfe from an old condition into a new And this change is of absolute indispensible necessity Of this change notwithstanding how farre our progresse is we have need as ‖ Semper in hac vitâ quatumcunque etiam profecerimus hac transformatione de reformatione opus est Est in Loc. Eâ—ius observes It 's sufficiently knowne that amongst Philosophers there are reckoned six species of Motion and accordingly there are so many mutations As for Instance there is a change in Generation and Corruption and these are reduced to the Predicament of substance Yet the same man whether alive or dead hath the same integrall parts of leggs armes and thighs c. The carcasse of a man although the spirit be gone was infinite hath those integrall parts they are yet remaining Another change is in Augmentation and Diminution Now to change from lesse sinnes to greater is most abominable and to change from greater to lesser is but a partiall-halfechange altogeather rejected by God Another change is in place when a person removes from one place to another yet he is one and the same man notwithstanding In case of bodily sicknesse and diseases we know by experience that change of ayre remooving from Towne to Towne from one bed to another doth not a whit remoove the disease Likewise in case of soule diseases which are most dangerous change of place doth not produce amendment of life and conversation As for such although their pretences be specious who betake themselves to Cells Cloysters Wildernesses and relinquish humane society yet let them go where they will to the uttermost parts of the earth still they carry with them a body of sinne a corrupt nature in which are sowne all the seeds of rebellion against God Such as pretend out of conscience to seperate from the company of the wicked yet they keep company with one wicked man i. e. every one with himselfe Basil an Eminent Greek Father being much troubled with the incursions of daily corruptions which brake in upon him resolved to remoove from all company and to live holily and retiredly in the wildernesse But upon second thoughts he acknowledged Alas saith he I carried with me my wildernesse sinnes and there I was haunted with my own hearts corruptions The last change I shall mention which only is to my purpose is in Quality and affections and dispositions When sinne and wickednesse are abominated and the way of holinesse is embraced when there is a new frame upon the heart and it 's alter'd from bad to good from sinne to grace this is that Transformation which alone concernes our present discourse This distinction being previously explained the Definition which results from the Premisses is this Definition of Conversion That a true Converted man is one truely changed in Qualities endowed with new dispositions and affections and thoroughly renewed in his mind 2. In the second place in order I am to inquire what 's meant 2. What 's meant by the renewing of the mind by the renovation of the mind The Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome expresseth this renewing by a Similitude drawne from an old house where although the same roomes remaine still yet they are adorned beautifi'd and repaired so although the same man and the same faculties remaine yet they are rectified reformed and altered for the better when the old Adam is mortified and the new Adam quickned day by day The nature of man is a Fountaine poysoned but as soon as Christ comes with his grace he heales that fountaine Now by the mind we understand the will and understanding both which are repaired renewed and altered for the better This is properly an after wit which is an Individuall companion of true conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-wit was wanting wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an after-wit is required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proprie significat post factum sapere de errore admisso ita dolere ut corrigas Bez. Matth. 3. 2. especially The Understanding is as it were a Queen Regent in the soule the Commander of an Army as a Pilot to a ship It 's called by Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for guiding ordering and directing all our affaires But if this understanding be blinded If as our Saviour saith the light that is in thee be darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How great is that darknesse The Apostle although he mentions the mind
only yet by a Synecdoche totius comprehends the whole man so that the understanding will affections and heart all must be renewed changed and regenerated The reason which judicious Mr Calvin gives is very apposite Calv. in loc to our purpose Quandoquidem mente corde alieni sumus à Dei Justitiâ Estius gives a good Note Studeto quotidianae renovationis Estius in loc mentis vestrae per mortificationem malorum affectum cupiditatum To him I l'e only adde the exposition of Oecumenius Oecumenius in loc on the place Qâ—ia homo cum quispiam est non potest non peccare ideo semper renova te ipsum inquit per poenitentiam The result of all is this that in transformation and renovation no new substance is added to the regenerate man but only new spirituall Qualities are infused into him The Faculties of heart and life are all put into a new frame I acquiesce in the Apostles exposition being instar omnium 1 Thes 5. 23. And the very God of peace sanctify you wholly and I pray God your whole spirit and soule and body be preserved blamelesse unto the coming of our Lord Jesus Christ 3. I proceed in the third place to make good the proofe of the 3. The Doctrine prooved Doctrine That every really converted person is transformed and changed in the renovation of his mind This I shall endeavour to proove by Scripture and Reason 1. For Scripture proofe the Apostles Exhortation is Eph. 4. 23. 1. Prooved by Scripture And be renewed in the spirit of your mind The same Apostle professeth 2 Cor. 4. 16. Though our outward man perish yet the inward man is renewed day by day This is the Laver of Regeneration mentioned Tit. 2. 5. It is the washing of the Ethiopian and the cleansing of the Leopards spots Of this the Apostle James speaks Jam. 4. 8. Cleanse your hands yee sinners and purify your hearts yee double minded And what their happy change is the Apostle mentions 1 Cor. 6. 11. And such were some of you But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the spirit of our God 2. Prooved confirmed by Scripture Reas 1. This change is wrought only by the Power of God 2. For fuller Proofe and Confirmation by Evidence of Reason Amongst others some Reasons may be these Especially 1. Every Converted person is changed and renewed in his mind by vertue of the power and irresistable operation of the spirit of God which bloweth where and when it listeth and when it worketh none can hinder It was Gods spirit that breathed upon those dry bones mentioned by the Prophet Ezekiel chap. 37. That had sinewes flesh and life given them So in our Regeneration it 's Gods spirit that breatheth life into us and quickeneth us Who were dead in trespasses and sinnes So saith the Apostle You hath he quickned who were dead in trespasses and sinnes And Rom. 8. 13. Eph. 1. 2. If yee live after the flesh yee shall dye but if yee through the spirit do mortify the deeds of the body yee shall live This the Apostle further expresseth 1 Cor. 6. 11. And such were some of you but yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the spirit of our God 2. The Word of God is an Instrumentall meanes to work Reas 2. The Word is an Instrumentall means of Renovation this Change It 's an immortall seed 1 Pet. 1. 18. It 's the arme of the Lord Isai 53. 1. The power of God unto Salvation Rom. 1. 16. 3. Without this Renovation and change there can be no Salvation For whoever hath Interest in Christ is a new Creature 2 Cor. 5. 17. Whoever comes to Heaven must be borne againe R. 3. Without Renovation there can be no Salvation Joh. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He must be borne from above whoever is saved hath put off the old Adam and put on the new he is cut off the old stock i. e. the old Adam and implanted in the new Adam But before I come to Application I l'e lay down a few Cautions 1. We must know that every by Nature is blind and ignorant Caut. 1. We must know that every man is blind by nature of God Eph. 4. 8. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Even the mind the noblest part is depraved with ignorance vanity unbeliefe doubtings and errours 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Col. 1. 21. And you that were sometimes alienated and enemies in your mind by wicked workes yet now hath he reconciled The state of unregeneracy Eph. 5. 8. is a state of darknesse even darknesse in the abstract Cau. 2. This work of Illumination is not attained by mans Industry 2. That this great work of Illumination the opening of the eyes is not attained by the studies and endeavours of mans industry This is the work of the great God to bring a soule from darknesse to light from the power of Satan unto God Phil. 2. 13. For it is God which worketh in you both to will and to do of his good pleasure Caut. 3. The best of believers are but sanctified and renewed in part 3. The best of Believers are but sanctified and renewed in part still there is some blindnesse some ignorance in the best This imperfection Paul himselfe although the chiefest of the Apostles acknowledgeth Phil. 3. 12. Not as though I had already attained either were already perfect but I follow after if I may apprehend that for which I also am apprehended of Christ Jesus 1 Cor. 13. 9. For we know in part and we prophecy in part These Cautions premised I proceed to particular Application of all For Application I shall fix on foure Uses Applicat 1. For Information 2. For Examination 3. For Exhortation And 4. For Consolation 1. For Information Be informed of the miserable condition Vse 1. For Information of all unconverted Persons and they are such as are not transformed in the Renovation of their mind Some there are that lye in darknesse even are darknesse it selfe as Eph. 5. 8. For yee were sometimes darknesse but now are yee light in the Lord walk as children of light These neither perceive nor receive the things of God 1 Cor. 2. 14. The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Now let none think that Ignorance will excuse them The wise man tells us without knowledge the heart is not good Others there are who
Profession hath advantage of all others By doing he receives good by meditating to instruct others he gains knowledge for himself by holding forth light to others he enlightens himself This life of Meditation is an Heaven upon Earth by it we have communion with God and are admitted into the Prelence Chamber so that such as are well skill'd in this Divine Art can say experimentally as John did And truly our fellowship is with the Father and with the Son Jesus 1 John 1. 3. Christ 2. Be mâ—ch in Prayer Bene orasse est bâ—ne studuisse So Bernard Rule 2. To be much in Prayer He studieth best that prayeth best Pray for thy self and pray for thy Brethren pray that God would warm thy heart that thou mayest warm theirs Many run from Commentator to Commentator when as they should be upon their knees I dis-allow no good helps but commend the use of them yet principally thou must study the Scriptures and so Preach a Sermon as thou maist apprehend it to be the fruit of thy Prayers then Minister and people are likeliest to do most good upon one another when they mutually joyn in fervent Prayer one for another 3. Beware of Preaching thy self froth of Wit fragments of Rule 3. Preach not froth of wit Poets affected Phrases forc't interpretations of Scripture I have read that when Bernard one day Preached a learned eloquent Sermon and the next day a plain and profitable Sermon he said Heri Bernardum hâ—die Jesum Christum Yesterday I preacht my self to day Jesus Christ 4. Labor to Preach Jesus Christ Preach that which may most Rule 4. Preach Jesus Christ conduce to the knowledge of Christ crucified which may most advance the Kingdom of Christ Busie thy self in shewing the people the way to Heaven the necessity of the knowledge of Christ the necessity of holyness faith and repentance Christ crucified is that Vnum Necessarium which above all others we must desire to know and instruct others in the knowledge of it 5. Let thy Preaching be from the heart from an experimental knowledge Rule 5. Preach from the heart of the love of God in thine own soul that so thou mayest comfort others with those comforts wherewith thy self hath been comforted in particular A speculative Divine that Preacheth meerly from the strength of parts from a brain knowledge doth little good and why Because as Reverend Latimer used to say dâ—â—st ignis deâ—st ignis There wants fire there wants heat What cometh onely from the head commonly reacheth no farther then the head but what cometh from the heart will go to the heart A Minister should Preach every Sermon to himself first before he preacheth it to his people that so he may comfort others with those comforts wherewith he himself hath been comforted 6. Know thy people well and converse with thy flock There 's Rule 6. A Pastor should know his Flock more work to be done besides Preaching Thou must not be a stranger to any that will bid thee Ged-speed visit them confer with them and see how they profit The rule I go by is Prov. 23. 22. Be thou diligent to know the state of thy flock and lock well to thy hâ—rd Seventhly and lastly and with this I shall conclude Be diligent Rule 7. Be diligent and watchful and watchful still with Habakkuk be upon thy Watch-tower Be not wearied in thy work In due season thou shalt reap if thou faint not shake off all drousiness and spiritual slumber Watch over thine own soul and over those whereof thou art an over-seer It pleased God to reveal the glad tidings of a Saviour unto Shepheards who were watching their flocks by night And whilest thou art watching over thy flock Christ may call thee to eternal Glory And blessed are they whom when Christ comes he findes so doing The Pearl of price Discovered on the Monethly Fast-day upon Matth. 13. 45 46. Again the kingdom of Heaven is like unto a Merchant man seeking goodly Pearls who when he had found one Pearl of great price he went and sold all that he had and bought it THis Text is Homogenous with the last SERM. 4. at St Maries OXON June 20. 1648. which I unfolded from this place 'T is a driving of a former nail to the full head I look upon it as a link of the same golden Chain of matchless dignity price and value It may be expected and so were my first thoughts inclined that upon such a day as this peculiarly set apart for the afflicting of the soul I should represent to you the nature and duties of a day of Humiliation But that I am perswaded that this Argument hath been srequently and conscientiously prosecuted in your hearing Wherefore upon second thoughts waving that common place and pursuing my intended method I hope I shall speak a word in season and not digress from the work of the day I discovered then the excellency of wisdom and pronounced him the truly wise man who winned souls out of Prov. 11. 30. Go you and do likewise My task now lies before me to make a serious review and discovery of more of the same genuine Issue and Divine Extraction wholly made up of the right stamp And such a one instar omnium hath a sacred Panegyrick even the singular Testimony of Christ himself in his behalf set forth in the words now read unto you Again the kingdâ—m c. Not to stay long in the Portall I shall briefly draw down the Context Context unto the Text. It s worth our observation that our Saviour Christ in the dispensation of his Ministry propounded many choice and excellent Parables ver 4. This was Christs familiar and accustomed method of Preaching One reason whereof is given for fulfilling of a Prophesie took out R. 1. Ver. 35. of Psal 78. 2. I will open my mouth in a Parable I will utter dark sayings of old which we have heard and known and our fathers have told us Every Prophesie of Christ must be fulfilled in its season not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the word of God shall fail Another Reason why Christ spake in Parables was for the obduration R. 2. of the hearts of the wicked God in judgement fast closeth up and hardneth the hearts of many ungodly persons who persist in their impenitency ver 13. And Isaiahs Prophesie is cited by this Evangelist for a pregnant testimony Isa 69. 10. which words you shall finde syllabically repeated in the substantials thereof Mark 4. 12. Luke 8. 10. John 12. 40. Even all the four Evangelists likewise Acts 28. 26. Rom. 11. 8. Such a Crambe of repetitions points out something to be specially regarded as of more then ordinary concernment A third Reason why Christ spake by Parables might be to gain R. 3. an attentive audience Christ speaking Mysteries and Oracles inflam'd the hearts of the Auditors and made them inquisitive after the Interpretation Under hidden
similitudes there lay a mysterious meaning Christ spake with authority not as the Scribâ—s each word had weight Whereupon people hearing things which they never heard before were eager and restless in their desires until they understood the Parable and the interpretation thereof The fourth and last Reason I shall mention why Christ preacht R. 4. in Parables was because this was a more prevalent convincing way of Preaching when Reproofs or Exhortations are delivered in Parables under the name of a third person they gain more well-come and acceptable entertainment Thus Nathan reproved David by a Parable of the Ewe-Lamb and set his reproof home by a Prosopopeia David hearing of the rich mans cruelty in taking the poor mans Lamb passeth sentence of death upon him and a fourfold restitution because he had no pitty Now David was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned 2 Sam. 12. 5. 6. out of his own mouth Whereupon Nathan strikes whilst the Iron is hot by making particular Application of the Parable unto David Thou art the man This was a convincing way of Preaching And thus ought the Ministers of Christ to put in practice the most convincing way of Preaching whether in a way of Mercy or Judgement whether to come with a rod or the spirit of meekness whether to be Boanergesses or Barnabasses The most taking winning way we must use Provided always that we make the word of God our just Standard and rule to go by so that we may win souls unto Jesus Christ Now to draw nearer to the words In this Chapter there are delivered sundry choice and excellent Parables as of the sower and the seed a grain of mustard-seed leaven hid in three measures of meal a casting-net I pass from these unto that which hath immediate reference unto my Text v. 44. The Gospel of Christ is a Treasure and the Scripture is that pretious seed where that Treasure is to be found Neither can every one finde it or know the worth of it It 's a hidden Treasure The worth of the Gospel is unknown by and hidden from unbelievers But the true Believer who sindes it 2 Cor. 4. 3. Luk 2. 19. and knoweth the worth of it hides it i. e. he keeps it safe in the secretest recesses of his heart he hides it as Mary did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath discovered the incomparable Treasure of the Gospel doth not conceal or suppresse the knowledge thereof from others But first he 'll inrich himself therewith upon the finding of the Treasure he 's so ravisht with joy and so transported with a desire after the purchase as without delay demurs dodgings or abatements he sells all he hath to purchase the field and get possestion of it Now my Text is a further prosecution and confirmation of this Parable The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again specifies a dependance upon what went before Expect no curiosity in dividing the words You have here propounded a Parable and its Interpretation 1. For the Parable and therein are to be considered these six Divis A Parable and its interpretation particulars 1. The Subject compared or ground-work of the comparison The kingdom of Heaven 2. The subject of this comparison or Person spoken of and he is decyphered by his external profession and occupation A Merchant man 3. You have set down what he trafficks for his particular Merchandize He 's not a petty Merchant of small wares and mean Commodities but a Merchant of Pearls And because there 's a difference in Pearls Aliae nobiles aliae minus generosae some are of a greater some of a cheaper estimation he trades for the best not ordinary common but goodly Pearls 4. The success he findes His labor is not lost but answered with good successe a particular instance or specification of his successe is that he findes goodly Pearls 5. What doth he finde of greatest value He findes a Pearl of superlative invaluable price A Pearl beyond compare of more worth then all other Pearls whatsoever and that is The Pearl of price 6. and lastly Here 's set down what the purchase cost him and that 's all that he had Thus far of the bare letter of the Parable according to the dark part of it But there 's a mystical meaning to be considered let 's take off the veil and give in the interpretation I shall open the terms in that order they lie in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Kingdom of Heaven in this place is plainly set forth the administration of the Gospel It 's call'd the Kingdom of Heavens in the plural alluding to the other Heaven the habitation of glorified Scopus est commendare Evangelâ—uÌ„ piis à singulari praestanuâ eâdemque opera dicere quâ—nti Evangelium a piis fiat Pisâ—at Saints and Angels The Gospel of Christ is that Heaven on Earth which will bring us to that Heaven above Piscator observes on the place The scope of all is this to inhance the incomparable worth and estimation of the Gospel in the hearts of the godly It followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Merchant man This Merchant is every true believer who drives a continual trade for Heaven who is industrious and indefatigable in his labors He seeks after faith repentance holyness of life the kingdom of God and his righteousness the reconciled countenance of God in the face of Jesus Christ These are the Jewels for which he searcheth This is his sole imployment to negotiate Instar negociatorum debent conquirere pretiosas Margaritas fidel pietatis Pareus in loc for Heaven He trades not for trifles but weighty precious Commodities His merchandize is particularized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodly Pearls the Pearls of faith and holyness as Pareus on the place The Gospel holds forth goodly Pearls goodly Promises goodly Ordinances goodly Graces a goodly recompense of reward the beauty thereof will enamor the soul and the Treasure therein contained will more enrich it then all the Kingdoms of the World and the glory of them And what success he had you may see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Pearl of great price is Jesus Christ The Gospel is the Cabinet Margarites as Pliny and other Historians observe are produced out of the dew of Heaven and Shell-fishes draw in that dew They are called Vniones because usually they are found two by two unsevered in the same shell And that which is last to be opened is the price paid to purchase this invaluable Pearl Quis magno emit Margaritam nisi cui notum est pretium Mucul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None will buy this Pearl who knows not the price saith Musculus T is evident that this Spiritual Merchant was a man of knowledge The knowledge of the worth of Christ made him so willing to sell all for him He stands not dodging and cheapning hoping to bring down the price he knoweth Christ to be
to Christ that onely constrains us to suffer for him Thirdly They cannot sympathize with the sufferings of Gods people they are so far from being afflicted with them that they rejoyce in their afflictions and adde affliction unto affliction They that are of this temper will never suffer for Iesus Christ The second use shall be for Tryal and Examination whether you Vse 2. For Tryal and examination have a suffering Faith yea or no Many springs move many to suffer as a natural Conscience and a natural Pride and stoutness of Spirit A man may give his Body to be burnt and yet want love to Iesus Christ Here 's the grand Question What 's that Faith which will be a true Q. What 's that faith which wil be a suffering faith A Faith is a Christians life effectual suffering Faith For Answ 1. That Faith which is thy life amidst all deaths thy supply amidst all wants thy supportation consolation amidst all troubles thy meat and drink houshold-stuff thy Riches and Revenues this will carry thee through sufferings that Faith which makes thee live upon Christ in all straights srovvns crosses losses and hardships this will make thee undergoe the worst of evils for him who is the chiefest good It 's not said that a man shall live by his Wits Lands or Labours but by his Faith Hab. 2. 4. The Just shall live by Faith 2. That Faith which is rooted and grounded upon the love of Christ will constrain thee to suffer for him Love made Jacob endure 2. Faith is grounded upon the love of Christ his hard service chearfully for his beloved Rachel Love made Moses wish himself to be blotted out of the Book of Life And Paul wisht himself Anathema for the Jews none so ready to die for Christ as the love-sick Spouse Many waters cannot quench her love Cant. 8. 7. It s love to Christ that will make thee willing to do and suffer any thing for him 3. If thy Faith can carry thee well through the temptations of 3. Faith carryeth through temptations of Prosperity and Adversity Foelix ille quem nec fortuita attollunt nec adversa deprimuÌ„t Senec. 4. Faith keeps up the heart in the use of means prosperity it is probable that it will carry thee through the tryal of Adversity If Faith will keep thee from swelling in prosperity it will keep thee from breaking in adversity 'T is a strong Stomack that will digest much Honey It 's a strong Faith that will not be allured by the sweetness pleasures and profits of the world He 's happy whom prosperity lifts not up nor adversity breaks 4. That Faith will make thee suffer that keeps thy heart up in the use of good means even then when all things goe against thee David then most repairs to the Sanctuary Psal 73 17. Vntil I went into the Sanctuary of God I knew it not but hereby I understood their end And see his behaviour at Ziglag 1 Sam 30. 6. And David was greatly distressed for the People spake of stoning of him because the soul of all the People was grieved every man for his sons and for his daughters but David encouraged himself in the Lord his God Rabshekah falls a railing and Hezekiah falls a Praying Observe well if Faith keep you in love to frequent Exercise of holy Duties though as yet you feel nothing coming in yet still continue in the practice of them and dare in no case sit loose from them but follow Christ from Ordinance to Ordinance and enquire every where after your Beloved this is that Faith questionless that will carry you through sufferings 5. That Faith which purifies thy Conscience reforms thy Life 5. Faith purifieth the heart and resigns thy Will wholly to the will of God this will make thee suffer for Christ Onely an holy unfained Faith will make thee to suffer Such a Faith the Apostle had which made him not be afraid of the King of Terrors Phil. 1. 21. For to me to live is Christ to die is gain That Faith will prove a sound suffering Faith that will engage thee to venture soul estate and body upon the free grace of God in Iesus Christ This will make thee to cast thy burthen upon the Lord and flie to him as a Sanctuary as a refuge from the Storm and as a shadow from the heat Examine whether thou canst produce these Symptomes of thy Faith The third Use shall be for Exhortation Be willing to undergoe Vse 3. For Exhortation any hardship loss or cross for Jesus Christ Consider what times you live in what contempt is powred out upon those great Ordinances of Divine Institution viz. Magistracy and Ministry Perhaps God intends thee for a Martyr A few preparations I conceive seasonable 1. Make account of suffering We may fear God is bringing confusion Prepar 1. Make account of sufferings and desolation upon the Kingdom If we consider the Ataxies and Anarchy's thereof we may take up that complaint Ezek. 19. 14. A fire is gone out of a rod of her branches which hath devoured her fruit so that she hath no strong rod to be a Scepter to rule this is a lamentation and shall be for a lamentation I neither profess my self Statesman nor Politician neither do I intermeddle out of my own Sphear and Calling onely as a Minister of God I counsel you in the Language of the Holy Ghost Jer. 6. 8. Be thou instructed O Jerusalem lâ—st my soul depart from thee lest I make thee desolate a land not inhabited Prepare for troubles and afflictions for the end of one trouble may be the beginning of another as when a man hath escaped a Beare a Lyon meets him and after he hath escaped the Lyon and leans his hand upon the wall a Serpent out of the Wall comes and bites him know then that you are fore-appointed unto sufferings so saith the Apostle 1 Thess 3. 3. That no man may be moved by these afflictions for your selves know that we are apointed thereunto Praecogitati mali mollior ictus Xeno suffering Ship-wrack said Jam didici Philosophari By our sufferings let us learn to be better Christians The second preparative is to get a self-denying spirit 't is self Prepar 2. Get a self-denying spirit that makes us shye of the Crosse selfe must be first denyed Severall selfes must be denyed selfe-opinion selfe-counsels selfe-righteousness self-excellencies self-will self-comforts selfâ—ends All these selves must be denyed for Jesus Christ let it suffice onely to mention these at present I proceed to another Preparative And that 3. Is to set upon the practice of Mortification The Apostle protesteth Prepar 3. Set upon the practice of Mortification that he dyeth daily 1 Cor. 15. 31. I protest by your rejoycing which I have in Christ Jesus our Lord I die daily Strive to get thy corruptions mortified thy ill humors purged thy affections crucified thy filthy garments took away
and so thou wilt be better prepared to suffer A great power must be given thee from above over thy corruptions before thou canst grapple with a suffering Violent Storms and Thunder clear the air so strong afflictions clear the heart by them we are as it were by them powred from vessel to vessel Read Jer. 48. 11. Moab hath been at ease from his youth and he hath setled on his lees and hath been emptied from vessel to vessel neither hath he gone into captivity therefore his taste remained in him and his sent is not changed Hereby the ill savour and distemper of our heart comes to be took away Every affliction doth as it were preach to us a Sermon of Mortification An unmortified man and an unsanctified heart will never suffer 4. The last preparative is still to bear in minde the sufferings of Prepar 4. Bear in minde the suffering of the Lord Jesus our Lord Jesus Consider his innocency meekness and humility often keep in minde the dying of Christ an exact pattern for our imitation Let not the Disciple expect to be above the Master The ornament of Christs Livery is persecution But I proceed to another Use which Is for direction I shall onely direct in two particular cases Vse 4. For direction Q. 1. When have we a call for suffering 1. When have we call to suffer 2. When we have a call how must we behave our selves in suffering For the first of these In this case I conceive we have a clear call 1. When we have no warrant for active obedience So the three A. 1. When we have no warrant for our active obedience Children made choice of a hot Furnace rather then they would worship Nebuchadnezzars Image Dan. 3. 21. Then these men were bound in their coats their hosen and their hats and their other garments and were cast into the midst of the fiery furnace So Daniel made choice of the Lyons Den rather then he would obey an ungodly command Dan. 6. 16. Then the King commanded and they brought Daniel and cast him into the den of lyâ—ns The rule is infallible Acts 5. 29. We must obey God rather then man The Martyrs chose rather to embrace the flames then to worship a breaden God of the Papists devising we must rather suffer the greatest punishments then wound our consciences with the least sin 2 When it comes to this Dilemma that either thou must suffer 2. When either we must suffer or Gods glory must suffer or else Gods glory must suffer then thou must determine to suffer any thing rather then Gods glory should suffer rather then Religion should lie at stake or the Gospel lie a bleeding We must have a tender care of Gods glory we must not be afraid to be good we must not be ashamed of Christ dispossess then this dumb devil that makes thee silent when Gods glory suffers If God have given thee suffering graces as faith love zeal and 3. When God hath given thee suffering Graces patience and a brave heroical spirit assure thy self they are not given in vain to be buryed in a napkin but for duty and employment If God have given thee a Martyrs courage thou must endure a Martyrs tryal When God calls thee he intends thee for a Souldier but it s to fight his battles The second Case is how we must suffer least we spoil a good duty in the miscarriage I will leave with you a few rules Q. 2. How must we suffer A. 1. We must suffer as Saints 1. In suffering be sure that you suffer as Saints and not as evil doers Matth. 5. 10 11 12. Blessed are they that are persecuted for righteousness sake for theirs is the kingdom of Heaven Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my names sake Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you And saith the Apostle 1 Pet. 2. 19 20. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully for what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God 2. Suffer prudently Matth. 10. 16. Behold I send you forth as 2. Suffer prudently sheep in the midst of wolves be ye therefore wise as serpents and harmless as doves Wisdom and innocency are joyn'd together Wisdom is a necessary ingredient in suffering When men rashly bring evils upon themselves they loose the glory of their sufferings And when men suffer and are boisterous clamoring and reviling and reproaching such and such instruments these do much discredit their suffering 3. Christians must suffer believingly Faith acts though the vision 3. Suffer believingly be dark Faith approximates a promise and amidst Euroclydons storms and tempests can say Nubecula est cito transitura 4. Suffer patiently By patience possess thy soul Heb. 10. 36. 4. Suffer patiently For ye have need of patience that after ye have done the will of God ye might receive the promise Moral men have had great patienco Do thou discover more patience that art a true Believer say with good old Ely It is the Lord let him do what seemeth him good and with David Psalm 39. 9. I was dumb I opened not my mouth because thou didst it and with Hezekiah Isa 39. 8. Good is the word of the Lord which thou hast spoken he said moreover for there shall be peace and truth in my days 5. Suffer joyfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 3. and James 1. 2. My 5. Suffer joyfully Brethren count it all joy when you fall into divers temptations The Apostle mentions this to their joy Heb. 10. 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that you have in heaven a better and an enduring substance So did the Apostles Acts 5. 41. and they departed from the presence of the councel rejoycing that they were counted worthy to suffer shame for his name 6. Suffer profitably labor to profit by the rod to get corruption 6. Suffer profitably purged out and grace wrought in Labor to suck sweetness as the Bee doth out of bitter hearbs and to eat honey out of the carcass af a Lyon A wise man will gain by every dispensation of providence The fifth and last Use in one word is for Consolation Many promises Vse 5. For Consolation are made to them and they shall get the performance of them Rom. 8. 17. And if children then heirs heirs of God and joynt heirs with Christ if so be that we suffer with him that we may be also glorified together Matth. 19. 29. And every one that hath forsaken houses or brethren or sisters or father