evil entreaties and unfruitfulness of our labors Le ts not bauk our duty because we fear we shal do no good let 's put that to the venture fall a working In the morning sow thy seed and in the evening with-hold not Eccles 11. 6. thy hands for thou knowest not whether shall prosper either this or that or â— King 22. 24. whether they both be alike good We read That a certain man drew a bow at a venture and smote the king of Israel between the joynts of the harness So though Ministers shoot at a venture personating no man yet it may please God so to direct the word that it may hit the right mark Now let 's all become Merchant-Venturers The Church is the Ship tost up and down with Tempests and Storms It 's exceeding great folly to trim up our Cabbin if the Ship be a sinking Fear not this Ship will at last come to a safe Harbor here then let us venture Counsels Pains Prayers Estates Liberties Lives and all Deliverance will come to the Church of God we have received earnest already let 's tug harder at the Oar and wrestle with Prayers and Supplications as we read Isa 62. 1. v. 6 7. When deliverance comes as a Samuel of our Prayers when we apprehend it the returne of prayers O how welcome will be that deliverance To see the ship so well fraught in the returne will be our rejoycing that we have ventur'd so liberally in the stock Fourthly A Merchant must be a man of singular Patience his Prop 4. A Merchant must be a man of Patieâ—ce stock is in a ship whose voyage is to the Indies he therefore must wait patiently for the returne So must every spirituall Merchant venturer wait patiently upon God Learne hence O Christian to wait upon the God of thy salvation the Charriot wheeles of deliverance are long a coming sense failes reason is non-plus't but faith bids thee wait longer It bids thee leave off disputing and reasoning and learn to believe But when faith a little flags then hope encourageth as it did Ezrah amid'st multitudes of teares But Ezrah 10. 2 hope sayeth I have hoped long and hope dâ—forr'd makes the heart sicke then comes patience and bids thee wait and stay Gods time his time is the best time Do not Limit the holy one of Israell to times or meanes this or that instrument Eligat Oppâ—rtunitatem qui libere August dat misericordiam O be perswaded to possesse thy soule with patience Ther 's need of patience Heb 10 36. Ther 's a certaine Period or Limit of time set downe by God though unknowne to us when Deliverance shall come Thirty yeares was appointed to the impotent Cripple which time expired Christ healed him Eighteene yeares to the daughter of Abraham and then was shee healed 70. yeares to the Jewish captivity and then deliverance came Wee are to observe that ther 's a great talke amongst the houshold of Christs coming the feilds looke white to harvest the Gods of Babylon are in disgrace ther 's great powring out of the spirit and a gracious answer of prayers ther 's earnest thirsting and longing after deliverance And these are usuall Harbingers of Deliverance But to determine the punctuall time 't is above all our knowledge we can say no more then with the Psalmist We see not our signes there is no more Ps 4. 9. any Prophet neither is there amongst us that knoweth hâ—w long Le ts imitate those who through faith and patience have inherited the promises Le ts resolve come what will come to wait on God as the Church professes Is 8. 17 and Mich 7. 7. God waits to do us good let us wait for the reception of his mercy Is 30. 8 5. 5 A Merchant frequents the places of Merchandize where he may Prop. 5. A Merchant must frequents the places of merchandise heare of his factors and receive intelligence of his Merchandize He 's frequently at the Exchange or such like meeting places So doth every spirituall Merchant frequent the publike Assemblies which are as it were spirituall Exchanges Places of concourse where he may heare news from heaven and receive Intelligence for the best Emolument of his soule Wait then O Christian at these Bethesdaes wait at the Posts of wisedomes gate Lie in this way where Christ frequently comes by Omit not through Negligence any Sermon that peradventure may be a convincing a converting and a confirming word unto thee It 's a mercy promised to an afflicted people Isay 30. 20. And though the Lord give you the bread of adversity and the water of affliction yet shall not thy teachers be removed into a corner any more but thine eyes shall see thy teachers That you have publick Assemblies frequent opportunities inlarged meanes and that your eyes behold your faithfull teachers these are singular mercies vouchsafed to you your duty is to improve them to the glory of God and the best advantage of your pretious soules 6ly and lastly A Merchant must improve his estate to his best Prop 6. A Merchant must improve his estate to his best advantage Mat 25. 27. advantage He hath been at great paines cost and charges therefore hee 'l put off his commodities to his best emolument The Lord in the Parable expects his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with increase An honest gaine is commendable in the trade So a spirituall Merchant must improve all he hath his time Talents Graces Ordinances to the advantage of his pretious soule He must endeavour to gaine by various dispensations adversity as well as prosperity he must endeavour to prosit by every Sermon he heareth by every mans company with whom he converseth Hee 's skill'd in the soule thriving trade He stores up a stock of Divine graces faith love humility meeknesse c. And there with he would be adorned He stores up a stock of attributes he knowes there 's wisedom in God to counsell him mercy in God to pardon him power in God to defend him and with these he supports and stayes his spirit He stores up a stock of promises He reads and beleeves that they are pretious promises and that they are 2 Cor 11. 20. all in Christ Yea and Amen These he gathers up and applyes to his particular condition This spirituall Merchant this true beleever is the best Husband in all the world He not onely hath grace but is still a growing in more grace Hee 's a plant planted in Gods garden and therefore brings forth more fruit in his elder age Hee 's not contented with what grace he hath allready but with Paul he forgets those things which are behind and reacheth forth unto those things which are before pressing forward towards the marke for the price of the high calling of God in Christ Jesus Hee 's still on the getting hand getting more Phil 3. 13. 14. accession unto his faith love and humility adding one degree
1 Joh 3 3. Jam. 14 8 thy self to cleanse thy hands and purifie thy heart this is a needfull study its time well imployed in searching our hearts in washing and purifying of the inward man 3. Be much exercised in divine meditation Meditate frequently Rule 3. Be exercised the divine in art of meditation of the four last things Death Judgement Hell and Heaven Entertain frequent and serious thoughts of â—ternity It 's a poynt of understanding and wisdome to consider our latter end Meditate what a holy place heaven is what holy company and what holy employments aret here Nothing that defileth shall ever come there Get up into the Mount with Moses let thy affections soare aloft being carried aloft with the wings of heavenly meditation This was Isaacs practise Davids and Pauls Were you acquainted with the singular benefit of Meditation you would not lye groveling here below your words thoughts whole conversations would bee in heaven 4. Consider the omnipresence and omniscience of God whither Rule 4. Consider Gods omnipresence canst thou goe from his presence how canst thou escape his knowledge If I sinne saith Job he marketh me Job 10. 14 15. God seeth thy secret sinnes hee knoweth all thy reservations and cunning conveyances All things are naked unto him with whom thou hast to deale and without holynesse thou shalt never see the face of God with comfort The serious consideration of the Omnipresence and Omniscience of God through the grace of God may prevaile with us to a circumspect and holy conversation 5. Set an high estimate upon and frequent diligently the holy Rule 5 Consider Gods Ordinances Ordinances of God They are called The beauties of Holynesse Psal 110. 3. There is a cleansing virtue in the Word of God Psal 119. 9. Gods face is beautifull his holynesse is his beauty Now by the face of God Calvin understands the Ordinances of God Psal 27. 8. Wait then O Christian at the posts of Wisdoms gate lye in the way where Christ comes by tarry at these Bethesdaes The Ordinances are the golden Pipes to conveigh the golden Oyle take heed of sitting loose from them Blesse God that your eyes behold your Teachers and that your Gospel is not driven into corners Improve these prices and spiritual advantages for the good of your precious souls 6. And lastly associate your selves with holy company Love Rule 6. Associaâ—e your selves with holy company where God loves now the Lord loveth his Saints It was Davids profession that his delight was in the Saints Psal 16. 2 3. Bee a companion to those that fear God If a dead coale be neare a live coâ—le it may be inkindled by it but if two live coales be together what abundance of heate will they give We read Mal. 3. 16. That they that feared the Lord spake often one to another Let not Christians be strange and shie of one anothers company But let 's unite as one man to conserre all our interests to give each other a lift to heaven Make them thy companions on earth whom thou hopest to enjoy in heaven to all eternity The last Use and so in a few words to conclude is a word of Use 5. For Consolation Consolation unto holy persons true beleevers the adopted sonnes and daughters of God when the day of Judgement comes and the whole world is in a flame they shall bee of good comfort That day which will be a day of terrour and revenge to the wicked shall be a day of refreshing and restitution unto them The Saints that sleep in the grave shall be awakned at the sound of the Trumpet and their bodies and soules shall bee reunited and they shâ—ll receive the consummation of their happynesse The Saints that are alive shall be caught up together with those that are dead in Christ in the cloudes to meet the â—ord in the air and so shall be ever with the Lord. The inference the Apostle makes should be ours wherefore 1 Thes 4. 18. comfort one another with these words O but I cannot see this in me I would be holy yet I cannot find this growth of holynesse in me Is this thy case goe thy way to God challenge him with his promise put his bond in suit Hee commands make you a clean heart but doth he not promise to give it Ezek. 36. 25. Comfort thy self with Christs praier to the Father He prayes Father sanctifie them through thy truth And know there may be grace where feeling may be wanting It s an excellent Joh. 17. 17. Eph. 1. 13. saying of Mr. Greenham We hold Christ by faith and not by feeling Feeling is an after thing After ye beleeved ye were sealed with that holy spirit of promise Is it the desire and endeavour of thy soule to be holy Notwithstanding infirmities yet is thy heart single and without guile be of good comfort thou shalt hold up thy head with comfort at that great day of accompt when the wicked shall wish that the mountains might fall upon them and the hills cover them from the face of the Lamb thou shalt behold Christ in the face with comfort when all these visible things shall be dissolved and the elements shall melt with fervent heat thou shalt be glad and rejoice at that day and enjoy eternall felloship with the blessed Trinity in whose presence there is fulness of joy and at whose right hand there are pleasures for evermore Did we but seriously consider of Psal 16. 11. these things wee should desire to bee dissolved and to be with Christ we should cry Come Lord Jesus come quickly we should have the Moon under our feet we should negotiate for the great things of eternity May all things that have been said make deep impression upon our spirits and prevaile with us to the love and practise of holynesse looking for and hasting unto the comming of God Though at that day the world be on fire we shall be safe though there shall be a general Assize wee shall be acquitted and that day of Judgement will be the Saints refreshing day Christ is their Redeemer and Intercessour VVho would not now be in love with holyness holyness will be holyness indeed at that day Only holy persons shall hold up their heads with comfort they only shall be able to stand in judgement God onely that made the heart can cleanse it Christ doth love and wash his people Le ts therefore pray for holynesse follow after holynesse Thus our fruit being unto holynesse our end will be happynesse The Necessity of the Knowledge of Regeneration Discovered from Joh. 3. v. 10. Jesus answered and said unto him Art thou a Master of Israel and knowest not these things THE report of Christs Miracles being famous every where Serm. 5. at St. Maries Oxon. Aug. 14. 1654. v. 1. insomuch that multitudes followed him at last one of an eminent Rank comes to visit and conferre with Christ v. 1. By degree he
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
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
breach of Covenant and resolve to keep that inviolable which we made in a day of distress and for which there will be a day of account we are a sinking kingdom and cry out Lord save us or else we perish Hope even holds us up by the chin We are just as the Israelites coming out of Egypt in straights and intanglements amidst Rocks When they were in Egypt O what servitude did they meet withal and cruel bondage Now they come out of Egypt they meet with difficulties the Enemy overtakes them at Pihahiroth between Migdol and the Sea over against Baal-zephon Pihahiroth was a Cave hem'd in with Rocks Migdol signifieth a Cavernac rumbus inclusae Tower Baal was their God and Zephon signifies ruri speculatus est And see what counsel is given Moses said unto the people Exod. 14. 13. fear ye not stand still and see the salvation of the Lord which he will shew to you to day For the Egyptians whom ye have seen to day ye shall see them again no more for ever We are just as Jehoshaphat was in great straits and know not what to do but his practice must be ours to fall a praying O Lord our God wilt thou not judge them for we have no might against this great company that cometh against us neither 2 Chron. 20. 12. know we what to doe but our eyes are unto thee Hold out hope and thus it will argue and plead The Lord hath delivered us from our enemies we hope he will not suffer us to destroy one another The Lord hath done us much good and wrought miraculous salvations for us we trust he will not now destroy us after he hath done us so much good Joyn Faith Hope and Patience and thou wilt then wait to good purpose Sense fails contrivances are disappointed Faith bids dispute not but believe But Faith grows weak then Hope interposeth its good to hope in God Happy is that man whose hope the Lord is Art thou a tottering ready to fall hope underprops thee Art thou ready to sink hope findes out a twig to lay hold on but hope deferred makes the heart sick Then patience steps in and argueth thus Art thou a Believer consider A Believer makes not haste Hast thou hope thou must wait for that thou seest not quiet thy spirit and vvait upon God cast thy self upon his providence stay upon his wisdom rowl thy self upon his love and vvait quietly for his salvation He that vvaits chearfully submissively and patiently with Faith and Hope is put into a ready capacity of receiving a gracious ansvver from God Thus did the people of God they waited upon a word of Promise and relyed upon God for the fulfilling of the vision and they enjoyed the accomplishment thereof which is the second Head propounded viz. the illustration of the Point from the practice and example of the Saints in former times 2. The Doctrine illustrated by examples 2. I 'le first instance in the promises made to Abraham long before they were fulfilled There were two Promises made to Abraham 1. That the Countrey which God vvould give him should flovv with Milk and Honey 2. That his Seed should be as the Stars of Heaven Here 's Gods Word but his works seem strange to run quite cross unto it This vvould appear to a carnal eye to be a very dark vision Abraham vvas commanded out of his ovvn Countrey Now the Lord said unto Gen. 12. 1. Abraham Get thee from out of thy countrey and from thy kindred and from thy fathers house unto a land that I will shew thee As soon as he came into Canaan there was a Famine he vvas ready to starve There was a famine in the land and Abram went down into Egypt to sojourn Gen. 12. 10. there for the famine was grievous in the land This Promise was not made good till the Israelites vvere seated in Canaan many hundred years after and that his Seed should be as the stars of Heaven this vvas strangely brought about against all humane apprehension as by the sequel may appear for Abraham stayed many years before he had Isaac the childe of the promise and Isaac stayed 20 years before he had a childe and God bad Abraham kill Isaac These vvorks seem directly opposite to the Word of God But vve must not lay too much vveight upon the vvorks and thwarting passages of Gods providence but depend wholly upon the word What God promised unto Abraham was fulfilled every tittle in its season So the vision was dark to the Children of Israel Joseph told them that God would surely visit them and bring them out of that Land yet they must wait the limitted time And it came to pass at the end of the Exod. 12. 41. four hundred and thirty years even the self-same day it came to pass that all the hosts of the Lord went out from the land of Egypt Hannah Rachel Rebeckah waited Gods time and Sarah waited for a childe though against the ordinary course of nature God had promised and they must vvait upon his Word Seventy years were appointed for the Babylâ—nish Captivity The Jews must vvait till the expiration then and not till then came deliverance The impotent Cripple waited 38 years at the Pool of Bethesdah then Christ came and put him into the water and healed him The daughter of Abraham waited 18 years then Christ loosned her from her infirmity The Woman waited 12 years on Physitians who had the bloody Issue and they left her uncured and poverty to boot when that time was expired Christ came and healed her Ten days tribulation were appointed to the Angel of the Church of Smyrna Three days Plague to David God in wisdom hath set certain periods of time known onely to himself all which while he will exercise the Faith and Patience of his children at the end whereof and not before he will relieve and comfort them What time God hath set for Englands deliverance is a grand secret locked up in his Cabinet And whether our eyes may see a right settlement a Peace establisht upon the basis of Truth no man can determine We can say no more then Psal 74. 9. with the Psalmist We see not our signs there is no more any Prophet neither is there among us that knoweth how long Yet let us fall upon our knees and be earnest in Prayer for Zion O that the salvation of Israel were come out of Zion When the Lord bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Let us leave off murmuring and fall a praying let 's take off from anxious cares and adde more fervency to our Prayers let 's not be so saucy as to prescribe times and seasons unto God not to limit the holy one of Israel to times or means It 's a received rule of Augustine Let him Eligal opportunitation qui dat miscricordiam Aug. who shews mercy choose his season We
thou a purging rinsing and cleansing thy soule Art thou unwilling to allow thy selfe in any sin unconfest unrepented of If so it 's evident that thou takest care for thy soule 5. Dost thou make use of those meanes which God hath appointed for the good of thy soule God gives thee ordinances dost Qu. 5. thou feed on them he scatters many pretious promises dost thou gather them up and apply them for thy comfort God reveales many pretious graces as faith love c. dost thou attire and beautify thy soule with them God affordes meanes publikely privately hearing reading praying meditation conference dost thou make use of these meanes dost thou improve this prize put into thy hand for the good of thy soule if so thou takest care for thy soule 6ly And lastly Dost thou goe to the fountain of the bloud of Qu. 6. Christ Dost thou look to the brazen serpent to cure thy soule Dost thou see Christ with the eye of faith and lay hold on him with the hand of faith believe on him with the heart of faith If when thou hast done all thou canst thou lookest through all unto Christ and actest all thy duties not in thy own strength but in the strength of Christ questionlesse thou hast a speciall regard of thy soule Examine your selves by these 6 Queries and if in truth and sincerity you can give affirmative answers to them I may safely pronounce you such as regard the eternall advantage of your immortall soules The Fifth Use shall be for Direction To handle this Use for your Use 5. For Direction greater advantage I shall acquaint you with some Impediments which must be removed and then I shall prescribe some Duties that must be performed These Impediments must be removed 1. Love of the world This is the soules clog and hinderance Imped 1. Love of the world which keeps it from soaring aloft The earth wormes of the world love their Mammon their Gold is their confidence Luk. 16. 14. The young man in the Gospel Judas the Gadarens preferred the world before Christ If you would regard your soules you must sit loose off the world your hearts must be alienated from the love of it 2. Too much love of the body such pampering a carcase with Imped 2. Too much love of the body variety of delicate meates so much time spent inter pectinem speculum in trimming up the body these hinder the care of the soule The body must be loved in a subordinate way shall we take more care of the carcase which must be wormes meat and neglect the soule which runs parallel with eternity The soule is animae mancipium will you preferre the servant and the drudge before the Master 3. Remissenesse in spirituall duties These are the spiritual viands Imped 3. Remissenesse in spirituall duties which keep the soule in heart Take away these you starve the soul they are as necessary as meat and drink for the body If you keep not time and touch with God in a constant conscientious performance of duties it 's evident you have no care of your soules The soule hath need of all duties prayer reading hearing meditation conference these are Pabula animae animae vehicula they wing the soule and make it soar aloft As you love your soules neglect not spiritual duties 4. Presumption of long life It s a dangerous thing to presume of Imped 4. Presumption of long life long life when as neither space nor grace is in our power This is that soule-murtherer that hath slaine many thousands Many presume of time God cuts them off in the midst of their sins Many have time and presume of grace though God gives them space he denies them Grace as he did to Jezabell Rev. 2. 21. It s an exceeding great folly to presume of that which is out of our power it s an high contempt and affront offered to God to offer him the lame and the blind to offer him that I may speak it with reverence the Devils leavings when the Devill hath sucked out the marrow to leave unto the Great God the empty dry bones 5ly Carnall security See dreadfull judgments of carnally secure Imped 5. Carnall security persons Deut. 29. 19 20. Having removed these Impediments and dangerous stumbling blocks out of the way I shall prescribe some Duties which you must put in practise 1. Labour as much as in thee lieth to keep thy soule unpolluted Duty 1. Keep thy soul pure with sin Every sin pollutes thy soule watch therefore against sin fight against it account sin thy soul's enemy Harbour not hugge not in thy bosome thy desperate enemy but stir especially against that encompassing sin mentioned Heb. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider that the Lord seeth all thy sins he loatheth and abhorreth them Do thou hate that which God hates make no peace with Gods enemies give not quarter to Benhadad make no league with any Gibeonites spare no Agag foster no Delilah no Herodias c. 2. Covenant in the strength of God against thy corruptions Duty 2. Covenant against corruptions Resolve I will swear no more be drunken no more c. All sin defiles my soule Lord give me grace to crucifie my corruptions and to get victory over my sins Lord I cannot of my selfe get victory over any one sin I have covenanted against my pride and I am proud still against my passions and I am froward still against my earthly-mindednesse and yet am earthly-minded still I desire now to get out of my own strength and to act in thy strength Lord give me thy strength then I shall do thy work I can do nothing without thee but I can do all things through Christ that strengthneth me 3. Set time apart every day for a serious search and examination Duty 3. Set times apart for selfe searching of thy soule Examine how it fares with thy soule Doth it grow leaner or fatter doth it thrive or decay How doth the Pulse of thy Devotion beat are there not many intermissions Fourthly Frequently and seriously consider of the inestimable price paid to redeem a soule No lesse price than the bloud of Christ Duty 4. Consider the price of the soule shall I neglect that which cost Christ so dear shall I disregard that which extracted the pretious bloud of Christ out of his veines Didst thou frequently consider the worth of thy soule the inestimable price paid to purchase it it would make thee look to thy soule 5. Labour to get all thy soule-pollutions washt away in the Duty 5. Goe to the fountaine Duty 6. bloud of the covenant go to the fountaine and wash there Sixthly and lastly Make use of all meanes God hath ordained for the good of thy soule Apply the Promises feed on the Ordinances Make use of all meanes appointed Vse 6. For Comfort support thy selfe on the Attributes The last Use shall be for comfort unto those whose
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
13. 18. Let there be no strife between my herdsmen and thy herdsmen for we be brethren So say I we that are sons of the same mother the Church servants of the same God heires of the same hope how should we consult the good one of another labouring to build up one another in the holy faith considering to provoke one another to love and to good workes We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 members one of another Is there a controversy betweene thee and thy brother be not wanting in thy duty to pray for him this if any thing will be the reconciler Imitate thy Saviour on the crosse who prayed for his enemies None are so bad but they deserve thy prayers and commiseration Is thy brother ignorant doe not despise him Consider who made thee to differ from thy brother and a greater mercy requires a greater measure of thankfulnesse Copy out that excellent advice of the Apostle 1 Pet. 4. 8. And above all things have fâ—rvent oharity among your selves for charity shall cover the multitude of sinnes This is to learne Christ crucifi'd when we labour to puriâ—y our selves even as he is pure when we labour to be holy as he was in 1 Jon. 3. 3. all manner of conversation when we imitate him in putting on bowells of mercy and tender compassion My brethren God hath given you greater measure of knowledge and therefore he expects from you greater improvements It was a greivous complaint of Austine in his time Surguâ—indocti rapiunt coelum nos cum doctrinis nostris detrudimur in gehennam God grant that our holy life August may be the confutation Let it never be told in Gath and publisht in the streets of Askelon I wish there were no cause that any son of Levi should prove a son of Belial and make the sacrifice of the Lord to be abhor'd God forbid that in so sacred an order as the Ministeriall Function is That there should be any profane Esaus any taunting Ishmaels and blasphemous swearers We cannot in any wise brooke Intruders into the Church wee abhorre and that deservedly their irregular motions who runne before they are sent wherefore wee should all unite our prayers and endeavours in our capacities and callings to God as one man to hinder such from ever setting footing in our Israel If any such be as I feare there are methinks the fearfull judgments of God executed upon Vzzah and Vzziah for their over-officious services and intermedling without a calling should make them feare and tremble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so unpreparedly to adventure upon sacred mysteries In the interim let us walke inoffensively and more circumspectly in our life and conversation and give no just offence neither to Jew nor Genâ—ile nor Church of Gâ—d This counsell is not unseasonable for we know not what advantage a scandalous life gives unto a common Adversary If those that should be Seers yet will be blind if the Watchmen sleep and the Shâ—pheards leave their flocks to hierlings then will some of Jeroboams Priests of the basest of the people presumptuously usurpe the Ministeriall function Take which you will a negligent Minister who performes not his duty or one that runs without a calling of his own mission and the flatteries of such like himselfe they are both abominable superfluous branches which God will pluck up and sweep away as dung out of the Church Would we then have our callings more honoured and our persons more reverenced and our Doctrine with more cheerfulnesse embraced le ts all endeavour to be more consciencious in the discharge of our duties let us not post off reformation from one to another accusing and excusing one another but let 's commune with our own hearts make diligent enquiry into our own bosomes every one saying with himselfe in Jer. 8. 6. particular what have I done The way to contract greater reverence abroad is to be more circumspect at home that as we goe beyond others in knowledg so likewise we should outstrip them in the practise of holinesse Christ in a more speciall manner hath communicated unto us the knowledg of his waies how should we strive with a pious contention which of us should bring most glory to God and advance the cause of Christ It shall be my close and prayer with Moses that God would put his Vrim and Thummim 1 Pet. 2. 9. upon his holy ones even write upon all our hearts Holynesse unto the Heb. 13. 20. 21. Lord that so we may be a Royall Generation a Holy Priesthood a peculiar people to set forth the praises of him who hath called us out of darknesse into this marvelous light I shall conclude with the Apostle Now the God of peace that brought againe from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant make you perfect in every good worke to doe his will working in you that which is well pleasing in his sight through Jesus Christ our Lord. Baruchs Hurt and Cure Set-forth from JEREM Chap 45. Vers 5. And seekest thou great things for thy selfe seek them not SERM. II. IF ever a word spoken in due season might be At St Maries Oxon. Octob. 18. 1642. compared to Apples of Gold in pictures of Silver such a one is here represented to your view being a word of comfort opportunely administred unto a man of a sorrowfull spirit And in the front of my Text is a connexive particle and drawes down the Context unto the Text. Take a review of the precedent History in this briefe relation The iniquities of Israel and Judah are full ripe and now it 's high time for the destroying Angell to thrust in his sickle and cut them downe But such are the tender bowels of our Father of mercies and God of all consolations that he gives warning before he smites It 's his accustomed method to leave no meanes unattempted for his peoples recovery and for the healing of their backslidings How often doth he draw them with the bands of a man even with cords of love What presuasive arguments what alluring Rhetorick doth he use enough to breake the Rock within thee even an heart harder then Adamant and to melt it into the love of God here behold bowels opened like the sounding of an Harpe and once more rol'd together The Lord denounceth most heavy Judgments and yet in the midst of Judgment entertaines some thoughts of free love and mercy The Lord reveales his secret intentions to his servants the Prophets He makes the prophet Jeremy of his privy counsell The Lord himselfe becomes the inditer of a dolefull writing fraught with lamâ—ntation mourning and woe Jeremy dictates from the mouth of God unto Baruch and Baruch wrote from the mouth of Jeremiah all the words of the Lord Jer. 36. 4. Forthwith they are communicated unto the King and Princes of Judah The King being no whit affected Jer. 36. 4. with these dismall
hath made Rulers iâ— Israel to be conscientious in the discharge of their duties that so they may hold up their heads with comfort before their judge When a man is cast upon the bed of sicknesse and all his sins are set in order before him then a man would part with all his wealth for the purchase of a good conscience and he would prize one glimpse of Christs reconcil'd countenance before the Empire of the world Now whither should a man goe for succour The world 's his enemy and it's madnesse to goe to my enemy for comfort Only the richeâ—â— of Christ those glorious things above must comfort thee or else thou canst never be comforted Those whom thou hated'st in thy health must be thy comforters in thy sicknesse Now thou art sensible what need thou hast of their prayers whom thou accounted'st the very abjects of men and refuse of the wotld Surely men speake not as they think when they revile many sincere Christians under the notions of hypocrites and dissemblers these they will be readiest to send for and apply themselves most unto them when a fit of sicknesse seiseth upon them You see then how great things in this world cannot helpe a man in the evill day in a languishing condition they fayle a man in his greatest necessity and therefore unworthy of our search and labour I inferre with my Prophet Ne quaerito seek them not 4ly and lastly the greatest things on earth cannot lead 4. Consider The greatthings of the world cannot carry a man beyond this life a man beyond this life they cannot carry him unto eternity A man cannot carry his honours and riches into another world Can a man carry the things of this world into the place of torments to bribe the flames or corrupt his tormentour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotle is an Epithite attributed to something of excellency Now the greatest things on earth are uncertaine transitory sading things when death shall strip us of lands and revenues of all our gorgeous attires and leave us naked if then we are not cloathed with the robes of Christs righteousnesse we are of all men the most miserable This garment alone of our elder brother must cover all our nakednesse Behold then we all stand at the dore of eternity severall waies God hath to call us and then we are utterly depriv'd of all Now a good conscience alone must stand us instead when all other comforts are defective Hic Murus aheneus esto c. this is the best bulwarke of defence Let 's no more trust to uncertainties to such things that will faile us Le ts lay up treasure for our selves in another world and now make provision for eternity whence all our comfort is deriv'd When once we are involv'd in eternity then we are in an unalterable estate no postibility of returning back to the land of the living Me thinks that the serious and frequent meditation of aeternity should rayse up our spirits and put us upon a dayly provision for our immortall soules The great things of the world are below our cognizance We call them great but by an Antiphrasis For they are little and lighter then vanity so multitudes find them by sad experience My conclusion shall be the Apostles patheticall exhortation Col. 3. 1 2 3. If ye then be risen with Christ seeke those things which are above where Christ sitteth at the right hand of God Set your affections on things above not on things on the earth For ye are dead and your life is hid with Christ in God The wisest Preacher Set forth in a SERMON Upon Prov. 11. latter part of vers 30. He that winneth soules is wise THe Areopagites had a custome that such SERM. 3. at St Maries OXON Aprill 16. 1648 as pleaded before them should pleade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without prefacing and without passion For passion of my own let it be discarded altogether All my designe is this to be inflamed with zeale to the glory of God and so to be transported with a passion of love towards your soules as to winne them to Jesus Christ And for prefacing I looke upon all slattering Apologies as superfluous and beneath the dignity of that worke I have in hand The words read are a sacred Proverb or a divine select Aphorisme deciphering forth in a Character the truely wise man Not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Greece nor the Philosophers of old not the accurate Linguists not the eloquent Orators nor the learned Rabbies nor Machiavilian Politicians not an elixar and quintessence drawn forth out of all the elaborate volumes of Philosophers and Orators can denominate the author truely wise in a spirituall and Theologicall acception My ground 1 Cor. 2. 14. is from the Apostle 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. compared with 1 Cor. 3. 19. But here the spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebrates the praises and stampes a character of wisdome upon him that winneth soules He that winneth seues is wise You know that Proverbs for the most part are entire sentences without connexion or dependance on the precedent words yet Context here And in the front of the text denotes a relation to what went before so that the precedent and subsequent parts of this verse referre each to other You have a rare description of the righteous man such a one whose heart is upright with God is resembled to a tree of life Alluding to the tree of life in Paradise As that was of Gods own plantation and had the preheminence of other trees so the graces of a godly man are of Gods own plantation None are borne holy but created so Grace is no plant that naturally growes in our Gardens but is a plant of our heavenly fathers plantation And as the tree of life had the preheminence of John 15. 5. other trees so the godly over all other men And it s observed by a judicious commentator on the place That the scope of this Proverbe Proverbil summa recidit ut discant homines quo pretio virum justuÌ„ aestimare convenit Carthwâ— Ehp. 5. 4. is to inhance the esteeme of the righteous man Though Godly men be held at a cheape esteeme and are accounted the scumme of the world yet the Allegory in the text gives in Gods Probatum est of them that they are as a tree of life And further it s said the fruit of the righteous i. e. the words and actions the counsell example life and conversation of a righteous man are the pretious fruits which the tree of life doth beare His words are savory ministring grace to the hearer Hee 's grave and edifying in his discourse His conversation is exemplary such as adornes his profession In a word the fruite of a righteous man is pretious fruite And if you would have a tast of it here you may gather one of the choicest that growes on this tree and that is to
Churches of Asia onely Laodicea Rev. 3. 16 19. excepted because they wanted zeal they were luke-warm neither cold nor hot and therefore God will spew them out of his mouth Wherefore God commands the Angel or Minister of the Church v. 19. Be zealous and repent He that will gain souls must have his heart boyling in zeal to Gods glory Paul when he came to Athens and observing their Superstition was not afraid of the Philosophers encounter neither was he mealy-mouthed for all their reproaches but tells them plainly to their faces Ye men of Athens I Acts 17. 22. perceive that in all things ye are too superstitious Sin must not be connived at though in Athens nay rather the more to be reproved because in such a place eminent for Learning more is given and more is to be required and he that knoweth his masters will and doth it not shall be beatâ—n with more stripes Who can refrain speaking in the cause of God unless he be spiritually stupified and have a dumb Devil within him It was Luthers brave resolution to go to Melch. Ad. in vira Lutheri Wormes and preach the Gospel though every tile was a Devil to oppose him However zeal may be censured for phrenzy it s but the same Livery that Festus bestowed on Paul And thou mayest urge Pauls Apology I am not mad but speak forth the words of truth and soberness Act. 27. 24 25. And resolve with David if to be zealous for God be accounted vileness resolve to be more vile 5. He that would win souls must be a man of knowledge Charact. 5. He must be a man of knâ—wledge Where God gives a calling he furnisheth men with a competent measure of gifts for the discharge thereof Blinde guides Ignoramusses are none of Gods sending They run before they are sent Prophets were called Seers and the Priestslips should preserve knowledge As the Mal. 2. 7. Priest under the Law so the Minister under the Gospel must be a man of knowledge How should the Minister be able to grapple with the Hydra of Heresies to contend for the Faith to convince gain-sayers unless he be a man of knowledge There 's much use of secular Learning Arts and Sciences are Hand-maids to Divinity As long as they keep their distance they contract a good esteem but if the Hand-maid will have the preheminence of her Mistress 't is high time she should be casheered And there 's exceeding great use of Nurseries of Learning and Schools of the Prophets But here 's the knowledge which above all others you must get even the knowledge of Jesus Christ All the Fathers and Schoolmen and philosophers though in their due place they must be reverenced yet all their Learning put together cannot make you gainers of Souls It s Christ alone that can do it He can infuse Divine knowledge and give you eye-Salve as he promiseth Rev. 3. 18. He can give you that Vnction whereby you shall know all things This is a rare 1 Iohn 2. 20. knowledge to know how to gain a soul This onely is to be learnt in the School of Jesus Christ 6. He must be a man Orthodox in judgement one that hath the Charact. 6. He must be a man Orthodox in judgement Spirit of discerning to understand the ways of God able to distinguish truth from falshood otherwise being blinde and ignorant the blinde leading the blinde both must fall into the ditch God goeth not forth with the Ministry of false Teachers They may deceive souls but cannot gain them unless in that sense which is said that the Scribes and Pharisees did which compassed sea and land to gain a Proselyte and when he is made he becomes seven Matth. 23. 15. times worse the childe of the devil then before Such a gain is a dreadful loss not a winning but a destroying of souls It should therefore be our principal business to study the Scriptures and to be well grounded in the truth to be stedfast and setled in the faith not being carried about with every winde of Doctrine by the slight of men and cunning craftiness whereby they lie in wait to deceive Eph. 4. 14. There are three emphatical words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dye counterfeit Teachers imitate counterfeit Gamesters they can cog a Dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every work any trick any shift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wiley art of legerdemane To be fenced against these what need have we to pray for a spirit of discerning to know the truth and to have our hearts stablisht with grace as the Apostle exhorts Heb. 13. 9. 7. He must be a man of an holy life and exemplary conversation 7. He must be a man of a boly life Concionatoris vita Concionis anima Gregory de Pastorali curâ tells us Necesse est ut esse munda studeat manus quae diluere aliorum sordes curat That hand must be clean that 's imployed in wiping of others filthiness The Exhortation is urgent Isa 52. 11. Be ye clean that bear the vessels of the Lord. A good life is a good Commentary upon a good Sermon The Apostle is earnest in his Exhortations Rom. 2. 21. Thou that teachest others teachest thou not thy self c. Ministers lives should be standing Sermons their whole conversation a pattern of Piety They are Beacons set upon an Hill the eye of the whole Countrey is upon them As the godly observe So the eye of the wicked watch for their halting ready to make them an offender for a word It 's a common observation that the contention of Abrahams and Lots Herdsmen hath a greater aggravation because the Canaanite was then in the Land The observation of the wicked Gen. 13. 7. is not a small motive to engage us unto circumspect walking The very breathings of a Minister should be spiritual full of grace in his lips ministring grace to the hearers his words savory tending to edification his carriage serious grave exemplary adorning his Profestion as becometh the Gospel What an efficacy hath a good Phil. 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermon when it s backt with an holy life and conversation We should therefore pray for a serious heavenly frame of spirit 8. He that would win souls must be a man of industry This is Charact. 8. He must be a man of industry that Apostolical Character To be a work-man that needeth not to be ashamed 2 Tim. 2. 15. Christ admits no Truants in his School no Droans in his Hive no Loyterers in his Vineyard It 's said The labâ—râ—r not the loyterer is worthy of his hire Ministers are in Scripture called Pastors Seers Watch-men Work-men It s a palpable contradiction for to be a Pastor and not to feed a Seer and to be blinde a Watchman and to sleep and a Work-man to be idle Pharaoh bids Joseph set any of his Brethren that were men
again Faith meets with many delays yet it is not querulous it waits it stays at the Fathers door it will not be driven away A faithfull soul believes God upon his word God saith The Vision shall come the Believer saith I have enough I 'le here cast anchor it 's good being here The Promise is my strong hold like Sampsons Locks here my great strength lies because it will surely come it will not tarry The Decree and Counsel of God never delays God knows every minute of time and gives a quick dispatch unto his work Faith believes it though sense cannot apprehend it though as I intimated before the execution of the Decree according to particular effects and operations may seem to delay Here then is the tryal of our Faith and patience and here 's a word most seasonable to Preach and practice in these days of Jacob's troubles when the Vision or the word seems to be dark and to tarry I shall winde up all into one bottom and from the scope and substance of them lay this one intire Doctrine for the foundation of my Discourse That in troublesome times when the vision is dark and seems to tarry Doct. then in a peculiar manner we should wait upon God for the accomplishment thereof For proof hereof we have copious testimonies of Scripture I Isa 8. 17. Isa 26. 8. 18. will wait upon the Lord that hideth his face from the house of Jacob and will look for him In the way of thy Judgements O Lord have we waited on thee the desire of our soul is to thy name and to the remembrance of thee We have been with childe we have been in pain we have as it were brought forth wind we have not wrought any deliverance in the Mâ—cah 7. 7. earth Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me For the Methodical inlargement of this precious truth I shall Method propounded propound these Heads of Discourse which shall constitute my ensuing Meditations 1. To explicate the nature of waiting what it is to wait upon God 2. To illustrate the duty from the practices of the Saints in the like case 3. To demonstrate the truth of the Point from convincing rational arguments And fourthly To reduce all to point of practice by way of useful application I resume the first Head propounded to open the nature of Faith 1. What it is to wait upon God and waiting on God The inquiry is What it is to wait upon God The Answer which I shall give to this particular Inquiry shall be comprised in this description Waiting is a chearful submission of our wills to the will of God whereby the soul rests in hope exerciseth faith expects with patience and improves a diligent use of means for the obtaining of a good end This description is made of these five following Ingredients 1. It 's the Christians duty to wait chearfully Swine roar when they 1. We must wait chearfully have rings put into their noses Bulls and Bears cry out and roar when they are baited and Slaves howl when they are beaten with rods But Christians are of another temper Good children kiss the rod that beats them Not onely so saith Paul but we glory in tribulations knowing that tribulation worketh patience And saith Rom. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the trying of your faith worketh patience Likewise the Apostle mentions For ye had compassion of me in my bâ—nds and took joyfully James 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 34. theâ— spoiling of your goods knowing in your selves that ye have in heaven a better and an induring substance Murmuring repining and reviling Language must not be heard amongst Christians God loves a chearful giver and a chearful waiter too Hannah felt some spiritual illapse something coming in as an answer to her Prayers and her countenance was cheared up she was no more sad And she said Let thine hand-maid finde grace in thy sight soe the woman went her way 1 Sam. 1. 18. and did eat and her countenance was no more sad You read of the singular chearfulness of the Martyrs how they kissed the stake wellcom'd Fire and Faggot embraced the Flames What a sweet chearful frame of spirit did they discover amidst their greatest sufferings and were no whit daunted by the utmost cruelty of their Adversaries It would ravish a Christians heart to peruse the Letters of Mr. Bradford that holy Martyr then whom as I apprehend never man wrote more sweetly and manifested more chearfulness under the Rod. To rush upon trouble to be forced to sufferings and to say I will bear it because I cannot otherwise choose and to murmur and rail against such and such Instruments this is not thank-worthy But to make a vertue of necessity and to bear thy Cross chearfully to abound in inward consolations amidst outward troubles to have thine heart inlarged though thy body be Imprisoned to smile in affliction because God smiles upon thee even when he beats thee this is the glory of thy suffering And whensoever God hides his face from us and clouds his gracious countenance let us with all alacrity wait upon him and learn to bear chearfully his dealings with us A second ingredient is That it is the duty of Believers to wait submissively 2. We must wait submissively upon God It 's not enough to say I must submit I must be content but to say I will submit I will be content that argueth a submissive spirit and not the other Shall a Zeno say after he Jam didici philosophari Zeno. had suffered Ship-wrack Now I have learn'd to be a Philosopher Shall an Anaxagoras say after the news of the death of his Son Now I Scio me genuisse mortalem Anaxag 1 Sam. 3. 18. 2 Kings 20. 19. know I begat a mortal Son And shall Christians presume to contest with God and grudge against their Maker We should say with Eli It is the Lord let him do what seemeth him good with Hezekiah Then said Hezekiah unto Isaiah Good is the word of the Lord which thou hast spoken and with Job The Lord giveth and the Lord taketh away Blessed Job 1. 21. Levit. 10. 3. be the name of the Lord. Imitate Aaron Moses said unto Aaron this is it that the Lord spake saying I will be sanctified in them that come nigh me and before all the people I will be glorified and Aaron held his peace David profest I was dumb and opened not my mouth because Psal 39. 9. Amos 5. 13. thou didst it And remember the counsel of the Prophet Therefore the prudent shall keep silence in that time for it is an evil time It 's not meant that we should be tongue-tyed in the cause of God for if we speak not when Gods glory suffers it 's a sign that we have a dumb Devil within us But true Believers which judge
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
delight ver 47. And I will delight my self in thy commandments which I have loved ver 70. Their heart is as fat as grease but I delight in thy law So Paul Rom. 7. 22. I delight in the law of God in the inward man There was joy in the whole City when Christ was Preached Acts 8. 8. Joy in the Eunuch converted Joy in the Jaylor Acts 16. 34. And when he had brought them into his hâ—use he set meat before them and rejoyced believing in God with all his house Great joy in rearing the material Temple great joy at the bringing of the Ark and celebration of the Passover And such joy and delight is in the hearts of all Gods people They do not onely perform duties but delight in them As a man drinks when he 's dry eats when he 's hungry and delights in meat and drink so it 's the meat and drink of the Saints to do the will of God 3. Wee 'l survey the particular ways of godliness and see what cause of delight there 's in them The ways of Wisdom are either the ways of Gods Ordinances or ways of exercise of the Graces of the Spirit or ways of obedience to the Commandments These are all ways of Divine Wisdom and Godlinesse and all these ways are top full of delight and pleasure 1. The ways of Gods Ordinances are ways of pleasure Every Ordinance is a pleasant sweet and delightful Ordinance 1. The Word is a sweet Ordinance Psal 119. 103. How sweet 1. The word is a sweet Ordinance are thy words unto my taste yea sweeter then honey to my mouth It was his comfort in all afflictions Psal 119. 50. This is my comfort in my affliction for thy word hath quickned me Psal 19. 7 8 9 10 11. The law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple The statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes The fear of the Lord is clean enduring for ever the judgements of the Lord are true and righteous altogether more to be desired are they then gold yea then much fine gold sweeter also then the hâ—ney or the honey comb Moreover by them is thy servant warned and in kâ—eping of thâ—m there is great reward God speaks to us in his Word by the mouth of his Messengers O what sweetness doth God communicate to the soul out of this Ordinance Therefore Mary chose the better part Luke 10. 42. You may read her practice ver 39. She sat at Jesus feet and heard his Word Prov. 8. 34. Blessed is the man that heareth me watching daily at my gates waiting at the posts of my dores 2. Prayer is a sweet Ordinance The Saints have conference with 2. Prayer is a sweet Ordinance God and feel much sweetness and delight coming in Therefore Prayer is called incense Lev. 16. 12. And he shall take a censer full of burning coals of fire from off the altar before the Lord and his hands full of sweet incense beaten small and bring it within the vail Numb 16. 46. And Moses said to Aaron Take a censer and put fire therein from off the altar and put on incense and go quickly and make an atonement Psal 141. 2. Let my prayer be set before thee as incense and the lifting up of mine hands an evening sacrifice Rev. 8. 3 4. And another angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne And the smoak of the incense which came with the prayers of the saints ascended Solatium â—st habere cui pectus aperias Ambr. up before God out of the angels hand Hannah after all her tears felt joy coming in and she was no more sad 1 Sam. 1. 18. When we are in great afflictions we account it matter of comfort to have a friend to whom we may ease our selves by way of communicating our condition and unbosoming our selves to him These are such times when we can trust no person never so near nor dear Micah 7. 6 7. For the son dishonoreth the father the daughter riseth up against her mother the daughter in law against her mother in law a mans enemies are the men of his own house Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me Yet at all times we may goe to God unbosom our selves to him make our requests known unto him in the name of Christ And though riches forsake thee and friends forsake thee yet all 's abundantly recompensed in this sweet promise Heb. 13. 5. Let your conversation be without covetousness and be content with such things as you have For he hath said I will never leave thee nor forsake thee VVhatever thou wantest yet if thou wantest not a heart to pray thou wilt finde comfort The children of God would not loose the benefit of their Prayers nor a good look from Christ smiling upon them in answer to their Prayers for all the Joys and Delights in the Universe 3. The Sacraments are sweet delightful Ordinances For the Sacrament 3. The Sacraments are sweet Ordinances of initiation Baptism it 's a comfort to be admitted one of Christs Family 'T is that which Theodosius preferred before his Empire But the fruit of this joy and comfort will appear when God hath regenerated thee and made thee a new Creature Titus 3. 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghâ—st Now compare this Sacrament of Baptism with Circumcision and we may see how much God indulgeth us under the Gospel That was a hard and irksome service in cutting away the fore-skin from the flesh Simeon and Levi overcame the Sichemites when they were sore Now Baptism is far easier the dipping or sprinkling in Water More delight and pleasantness was in this Ordinance then that Then for the Lords Supper This is a spiritual Banquet a Feast of fat things such as is promised Isa 25. 6. And in this mountain shall the Lord of hosts make unto all people a feast of fat things a feast of wines on lees of fat things full of marrow of wines on the lees well refined 'T is a sealing Ordinance The word writes the evidence fair Prayer prevails with God for a sight of it The Sacrament comes and sets a seal to it and when there 's such a sealing day then salvation is come unto thy soul And these Ordinances must needs be full of delight and consolation which are the means of our eternal salvation 3. As the Ordinances are full of delight so are all the Graces of 3. All the Graces of the Spirit are sweet Ordinances Gods spirit Cant.
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
and the Lord in judgement left them to their choice and in their extremities bade them goe to their gods and see whether they would deliver them The Lord punished contrariety with contrariety If ye will not be reformed by these things Lev. 26. 23. 24. but will walk contrary unto me then will I also walk contrary to you and punish you yet seven times for your sinns And when we refuse to hearken to him when he calls he will refuse to hearken to us in our greatest extremities when we call upon him It 's a broken but a very pathetical speech of Christ to Jerusalem O that thou hadst Luke 19. 4â— known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes There is a Critical day set down there is a dreadfull judgement upon those that brought not the Lords offering in its season The man that is clean and is Numb 9. 13. not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people because he brought not the offering of the Lord in his appointed season that man shall bear his sinne The old world gave no heed to Noahs Preaching they neglected the time that God allowed them for repentance No moâ—e time was Matth. 25. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowed when that was once expired a deluge overwhelmed them The five foolish Virgins slâ—mbred and slept when they should have been preparing of their lamps they went to buy oyle and in their absence Christ came and perpetually shut them out Esau sought Heb. 12. 17. â—enedictionem illam exquisissâ—t Beza the Blessing carefully with rears yet hee was rejected hee came when it was too late How many mischiefs befall men for neglecting their opportunities All these considerations should be as so many warning-pieces unto us and as so many prevalent incentives to cherish the whispers of the Spirit to take the benefit of the season Now whilst the Lord bids us seek his face our hearts must eccho back Thy face Lord we will seek Let us hearken to the motions of the Spirit and the checks of our conscience let us make much of the Spirit let us take heed of quenching and grieving of the holy Spirit whereby we are sealed unto the day of redemption An Angel swears in the Revelations There shal be no more time How soon Revel 10. 6. â— time may cease the Spirit cease working we cannot tel and time may be swallowed up in Eternity And therefore take this Caution as a word spoken in due season Beware of sadding the Spirit drive him not away from you for once having a repulse for ought you know he may come no more And thâ—â—â— have dispatch'd three Heads propounded of my Method I have asserted the truth of the point from Scripture â—eâ—timonies plainly evidencing the greatnesse of the Judgement when the Spirit of God departs from and will strive no longer with a people I have shewed how many wayes the Spirit usually strives with a people I have given in the reasons for the confirmation of the point In the next place it remains that I should reduce al home unto point of Practise by way of Use and particular Application This Doctrine affords six special Uses For Information Exhortation Reprehension Examination Direction and Consolation In the first place this serves for Information what a dreadfull Vse 1. For Information judgement lyes heavy upon any person whatsoever with whom Gods Spirit will strive no longer Was it not an heavy judgement when Gods Spirit left Saul and an evil spirit was sent to torment him Was it not an heavy case and dreadfull when the Philistines made war upon him and the Lord was departed from him And Samuel said to Saul why hast thou disquieted me to bring me up 1 Sam. 28 15 And Saul answered I am sore distressed for the Philistines make war against me and God is departed from me and answereth me no more neither by Prophets nor by dreames therefore I have called thee c. When Gods Spirit quite leaves a soul then the evil spirit takes possession of it Satan entred into Judas his heart and set him on work to betray Christ and when conscience gave him a bang and made him throw down the mony he felt Hell-fire flashing in him and betook himself to a desperate remedy to be his own executioner So I have read of Julian after he had departed from God and turn'd Apostate he had in his conscience more blows and butcherings Plures ictus laniatus At last when a dart hit him and gave him his fatal wound no man knowing from whence that dart came for it was a signal blow from heaven and was indeed the immediate hand of God at last he confest Thou hast overcome O Galilean thou hast overcome Vicisti Galilaee vicisti Now a little to set forth the greatnesse of the judgement upon those with whom Gods Spirit will strive no longer I le represent it you in these ensuing aggravations When God takes away his Spirit he usually takes away his Ordinances Whilst the Palladium remain'd with the Trojans they Aggrav 1. When God takes away his Spirit he usually takes away his Ordinances thought themselves secure The Jews put great confidence in the Ark they fet the Ark and went to battle with it against the Philistines and afterwards cryed up the Temple of the Lord the Temple of the Lord Herein they were superstitious they fâ—iled in putting too much confidence in the Temple They were Idolaters and followed Baal and Ashtaroth and thought the Ark would secure them The Ark would no more shelter prophane idolatrous people than the horns of the Altar would secure and shelter a Murtherer Yet questionlesse the Ark of Gods presence was a very great mercy and priviledge The Ark was kept away twenty yeares and they thought it long and the Text saith all the house of Israel lamented after the Lord. The sad report of the losse of the Ark brake Elies heart first and he fell down backward and his neck brake He heard 1 Sam. 7. 2. of the death of his sonnes their death went near but the losse of the Ark went nearer and Phinehas his wife named the child Iâ—habod saying the glory is departed from Israel because the Ark of God was taken She fell in travel upon that sad news and dyed presently 1 Sam. 4. 18 21 22. The taking away Ministers Ordinances Sabbaths are dreadfull judgements upon a people This the Prophet Amos foretels of Behold the daies come saith the Lord that I will send a famine in the Amos 8. 11. land not a famine of bread nor a thirst for water but of hearing the word of the Lord. And Christ himself threarens The kingdom of Matth. 21. 43. God shall be taken from you and given to a Nation bringing forth the
Judgement Hac fide vivo the rule of the Scripture is clear and infallible there shall be a day of Judgement All this world shall be dissolved This is a Doctrine most true My Text makes the Application 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Divis. Which words contain a Supposition and an Inference 1. Here 's something supposed Seeing c. It s a Principle undoubtedly 1. to be believed That the Heavens and Earth shall be dissolved and the Elements shall melt with fervent â—eat Compare this with Psalme 102. 25 26 27. Let 's not introduce nor beleive vain Philosophy which holds amongst many other dotages Quod coeli sunt incorruptibiles To me it 's out of question that he that made them by his word will one day by his word destroy them Now whether the heavens are so perfectly made as in their own nature uncapâ—ble of corruption is not here to be disputed of or whether the coelestiall influences be as vigorous as at first though a learned Dr. of our own holds the affirmative in that excellent Dr. George Hackwill in his Apology book entitled The Power and Providence of God in the government of the world Yet I shall wave this Question being loath to intermixe any Philosophicall dispute in matters of faith We beleive it We have sure ground plain scripture for our assertion that all these things shall be dissolved 2. Here 's an inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jts infer'd by way of admiration what manner of persons i. e. we should be eminent in holyness we should act in an extraordinary manner we should be rare singular even a non-such for pietie its Diodats observation upon the place If heaven and Earth be purified by fire what care ought Diod. in loc Calvin in loc we to take to be purged and clensed from our corruptions An ergo nos in terra demersos esse convenit c. saith Calvin on the place The heavens earth shall pass away and shall we be sâ—allowed up in the earth and not rather meditate on a holy and a godly life The argument I may thus frame There shall at the day of judgment be a dissolution of this visible Globe of heaven and earth therefore we ought in an especiall manner to labour after holyness This is the argument of the Text of incomparable strength But why is it in the Plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is an Hebraisme when the Scripture would express a thing with a greater emphasis it useth the plurall number so Cant. 1. 4 We will remember thy loves thereby inhancing the greatness and multitudes of Christs loving kindness Likewise we read Psal 20. He is the God of our Salvations i. e. that he is the God from whom all Psal 110. 3. salvations come in the most high and eminent way And the Psalmist further specifies Psal 100. 3. Thy people shall be a people of willingnesse to shew their singular readinesse and willingness as if they were all made up of a willing mind and ready spirit for Jesus Christ Thus in the text in all holy conversations and Godlynesse Which expression some referre to dutyes of both tables it s most true that a godly man respects both and labours to keep a Good conscience both towards God and men For the genuine sense of the text Beza gives me full satisfaction Vsurpatur numerus multitudinis ex Haebreorum more ut pietas significetur omnibus suis partibus constans quam pro viribus sectari nos oporteat The scope of all I conceive to be this as if the Apoâ—â—le should thus inlarge himself You are secure and careless you shall be suddenly surprised The day of the Lord will come as a theefe in the night You commit Idolatry with the world your hearts are married to these outward things on a sudden all shall be consumed all wherein you trust shall be burnt up â—owever you put the day of judgment farre of yet it s a coming it s nigher then you are aware of and the heavens and the earth shall be dissolved At that day none but holy persons can hold up their heads with comfort Therefore seriously bethinke your selves anticipate the terrour and sorrow of that day by an holy conversation Make timely provision for that day Labour for holynesse and then you need not fear notwithstanding the burning up of the present world you that are holy here shall behold that day with comfort Therefore now have that day in your eyes in your thoughts in your frequent meditations in your prayers that you may be found blamelesse at that day The words thus divided and expounded presents unto you one entire plain and practicall Doctrine That the serious consideration of the day of Iudgment should in an especiall Doct. manner ingage us unto an holy life and conversation For the unfolding of this excellent and practicall poynt my work will be 1. To prove it by scripture testimonies Method 1. 2. 3. 1. For Scripture Testimony 2. To confirme it by evidence of Reason 3. To improve all to your consciences by particular application 1. For Scripture it contributes abundant testimony to the proof hereof I shall gather sparingly from so great an heap selecting only some more eminent proofes leaving the rest to be supplyed in your serious meditations Peruse v 14 of this chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But can any walk so Yes Zechary and Elizabeth walk'd so they were both righteous before God walking in all the commandements and ordinances of the Lord blamlesse It was Pauls exercise Acts 24. 16. goe thou and doe likewise Labour to make strait paths Labour to approve thy heart to God always walking as in the presence of God Begge strength from Christ and thou canst doe all things through Christ that strengthneth thee Another proof we have 1 Pet. 4. 7. The end of all things is at hand be ye therefore sober and watch unto prayer The consideration of our latter end should be a forcible argument to perswade us unto sobriety and watchfullness That 's a pregnant proofe of the Apostle Paul 2 Cor. 5. 9 10. Vpon this consideration he layeth down those 3 adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hopeing to gain them over to the practise of them Tit. 2. 11 12 13. This was a motive to him and the rest of the saints to have their conversation in heaven because hence they look for the Lord Jesus Christ You read of a sacred Irony Eccles 11. 9. The meaning is rejoyce in God walk in the wayes of Gods commandements that Ironicall speech commands the contrary Now what 's used by the wise man as a moveing consideration But know that there will be a day of judgment Entertain frequent and serious thoughts concerning it which through the grace of God set home upon thy heart may prevail with the circumspect walking in all holy conversation and Godlyness The consideration hereof should make us look better to our hearts and
lives and keep strict Luk. 16. 2. sentinell over both That saying give an account of thy stewardship should be still ringing in the ears of Ministers Governours and Tutors We shall one day be called to an account let 's labour to be faithfull Stewards that so we may give up our account with joy and not sorrow It 's a known story that the young man committed by Euseb Hist the Apostle to the Elders care was dissolute and a companion of Theives and is there termed a dead man i. e. dead to God and goodness O let it not be our default our negligence that any under our charge are dead souls As the Captain beseeched that his life and the life of his fifty might be pretious in the Prophets eyes 2 Kings 1. 13 Whe her we have more or fewer let their souls be pretious and let us put forth our selves in all our places and capacityes to give one another a lift toward heaven A day of judgment is coming let that be a Frontlet before our eyes upon this consideration let Christians doe brotherly offices and manifest their love to the souls of their brethren Hereupon we are exhorted to avoid rash judgment Rom. 14. 10. 1 Cor. 4. 5. There 's wisdome understanding consideration all joyned together Deut. 32. 22. It s a patheticall speech and he 's a wiseman in the esteem of the Holy Ghost who considers his of latter end We should all of us fix this meditation upon our hearts entertain serious thoughts what will become of our our precious souls to all Eternity Will not a day of Judgement come May not thou or I be summon'd forthwith at that impartial Tribunal This being so What manner of persons ought we to be in all holy conversation and godliness In the second place to confirm the Point by evidence of Reason why the consideration of the Day of Judgement should engage us unto holiness 1. Because onely holy persons shall be able to stand in Judgement Reas 1. Because only holy persons shall stand in Judgement When the wicked the Goats that stand on the left hand and shall wish that the Hills might â—all on them and that the mountains might cover them from the face of the Lamb Then shall the godly lift up their heads and behold Christ who is their Judge their Redeemer This comforted Job on the Dung-hill Rev. 20. 6. Job 19. 25. Matth. 5. 8. Heb. 12. 14. I Know that my Redeemer liveth They that are holy here shall be happy to all eternity They onely shall be partakers of the blessed Visâ—on Now it s much controverted whether the Saints shall have their sins mentioned at all at the day of Judgement some conceive that their sins shall be brought in onely as a cancell'd â—ond others are of opinion that they shall be mentioned that Gods mercy may the more be glorified in the greatness of the Pardon And others say they shall not be mentioned at all because in several Scriptures the Lord saith He will remember their sins no more and that he will câ—st all our sins into the depth of the Sea and that he casteth Isa 43. 25. Mich. 7. 19. Isa 38. 17. our sins behinde his back without all controversie that shall be done that conduceth most to â—ods glory and their happiness There 's no condemnation to the Saints the day of Judgement will be a day of refreshing to them an addition to their happiness soul and body being re-united and made companions in bliss unto all â—ternity Seeing then holy persons shall be able to look the Judge in the face since they onely shall stand in judgement the consideration of this great day should sink deep into our hearts and make deep impression upon our spirits exciting alluring and prevailing with us to a sanctified life and conversation 2. â—ecause the time of this life is the onely Season appointed 2 Reas This is the present time by God to labor after holyness The Exhortation runs in the present â—ense 1 Pet. 1. 15. 1 John 3. 3. Q. 3. But can we be perfectly holy A. We must have perfection of parts i. e. Sincerity In Heaven there will be perfection of degrees we must have truth of holyness we must begin here and strive after more In Heaven we shall attain the complement thereof we may not content our selves with what we have attained unto but we must labor after perfection pressing forward toward the mark for the price of the high calling that is in Jesus Christ as Id qui faciunt fructum colligent satione sua dignum coacervabunt enim quod male dispereat Calv in loc Gal. 6. 8. the Apostle did Phil. 3. 14. Now then consider the time of this life is the Seed-time the Harvest is reserved in Heaven As you sow so you shall reap If you sow to the flesh you shall of the flesh reap corruption if you sow to the spirit you shall of the spirit reap life everlasting Therefore in your most serious thoughts consider that you deal for life and immortallity your negotiations are for the great things of Eternity In this World in this present time of life you must labor to be holy Purgatory is a Blasphemous Popish dream No purgation left for another World No Prayer no Sermon will work upon thee after this life Here then holyness is wrought lay these things to heart 3. Because Judgement returns us just as death leaves us As the 3. Reas Because judgment returns us as death lest us Tree falls so it lies and as death leaves us so judgement will finde us He that is filthy let him be filthy still He that dies unreconciled to Jesus shall be so returned The day of Judgement is most impartially just in all proceedings And Judgement returns none neither better nor worse but as death leaves them Now then if thou livest and diest in an unregenerate estate so thou wilt remain unto all Eternity After death no tears no crys will prevail There 's no door of hope the damned are without hope and this heightens their misery Time is past time is past The Judge hath vail'd his face having past a Sentence irrevo cable Noâ— whilest you are alive on this side Hell and Eternity there 's hope left you are under the sound of the Gospel and the Ambassadoâ— are sent offering unto you terms of reconciliation We pray you in Christs stead be ye reconciled to God O follow after holyness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue it hard give not over This day is a working 2 Cor. 5. 20. Heb. 12. 14. day and it 's but short a day of Judgement which is a day of restitution and recompense is approaching So live as you desire to die Do you desire to be happy in your deaths Labor to live holy in your lives Thus much for the Doctrinal part Now to set all home by particular Application I have five Uses to make of this Doctrine
for Terrour Exhortation Examination Direction and Consolation 1. This Doctrine breathes forth terrour and dreadful Judgement Use 1. For Terrour unto all unholy persons If the righteous shall scarcely be saved where shall all unholy persons appear If onely holy persons are blessed surely then unholy persons are cursed If holy persons shall be admitted into Gods presence and enjoy communion with God and see God the Father reconciled God the Son their Redeemer God the Holy Ghost their Comforter where shall unholy persons appear They shall stand without they are the dogs whipt out of Gods presence they shall see God no otherwise then the Malefactor a Judge condemning of him Then all the Attributes of God shall plead against prophane persons My mercy saith God my patience my loving kindness my goodness have been despised All the Sermons they have heard shall plead against them so many Sermons of Repentance so many Sermons of Reconciliation of Holyness bring in black Bills of Indictment against them All the Messengers of God plead We have spent our breath and strength in vain We have labored all night and caught nothing We have tendred Christ offered to these prophane Wretches terms of peace and reconciliation but they have scorned them all and undervalued the glorious excellencies of the Lord Jesus All the passages of Providence will come in against unholy persons Providence will plead I have cloath'd and fed thee I gave thee the dew of Heaven and fatness of the Earth I sustain'd preserv'd thee but thou hast abused all the Creatures not eating for health but for gluttony not drinking for strength but drunkenness All thy friends will plead against thee such as have been real friends to thy soul as have spent their spirits in Exhortations Counsels Admonitions all these are upon Record and will cry out for vengeance against thee O that God would smite the hearts of all unholy persons and loosen the joynts of their loyns as Belshazzars were and make their knees smite one against another that now in this time of life this short day they might be effectually wrought upon to a holy conversation This Use in an especial manner reproves those that scoff at holyness Use 1 I would there were none such in the Walls of Athens That which is the true Believers honour to be a Saint is cast by some prophane persons into the teeth of Professors as if it were a Character of infamy These are your Saints In the Act and Monuments v Fox Acts Mon in Q. Maries dayes a Martyr reproved a proud Prelate for Swearing He answered prophanely I am no Saint What was he then surely an incarnate Devil If you be no Saints here in the Militant Church you shall never be Saints in the Triumphant Church What shall we say to such as deride holyness and exercise their wits to cast a flam or a jeer upon Religion and make a mock at praying by the Spirit Let them read that dreadful Sentence each word is a thunder-bolt Rom. 8. 9. If any man hath not the spirit of Christ he is none of his whose are they then the Devil 's questionless either Christs or the Devils If none of Christs Sheep then surely of the Devils Goats Of all others a Scoffer is hardest to cure seldom are such brought home if they are it costs them dear If any such be present though I hope better things of you let me tell you when you come to die holyness will be holyness indeed then holy persons will be holy persons Then when conscience is awakened you will wish you were in their stead whom you so much contemned you wil wish your tongues had fallen out of your heads when you spake against holy persons You that make Gods children even real Saints your subject of obloquy What will you say at the day of Judgement when they shall be at the right hand and the Judge shall say Come ye blessed and you shall be on the left hand and the Judge shall say Goe ye cursed when you shall Luke 14. 28. see Abraham Isaac and Jacob and all the Saints in the kingdom of Heaven and you your selves shut out of doors Are any such present are any young wanton wits that will rather loose a friend then a jest rather loose the friendship of a good conscience then the frothy issue of a scurrilous wit To such let me speak with abundance of love to their souls Non est tutum ludere cum sanctis It 's not safe to make a jest of holy persons or holy things If ever Qui ludit in Cathedra lugebit in Gehenna they belong to God they will with Austin make Confessions and Retractations University sins abuse of wit and parts contempt of holyness neglect of seasons of Grace will cry loud and make such a gash in the conscience as may be a long time clawing off 2. This Doctrine reproves Hypocrites These seem better then they are and put on a Vizard of sanctity these are painted Sepulchres rotten at the core gilded rotten Nut-megs and by how much they pretend to Religion they are so much the worse because they satisfie themselves in a bare pretence There shall be a day of Judgement and that will be a day of terror and vengeance unto them Seldom as a Reverend Divine saith an Hypocrite dies undiscovered It pleaseth God to unmask him and discover his Tor shell of Hypocrisie counterfeit profession before he dieth so that usually in this world a â—ypocrite is discovered However in the world to come all shall be laid open his glozing formalities outside glorious shews all his painted dresses shall be made known to men and Angels And what 's the portion of Hypocrites If there be one place in Hell lower then another any torment greater that 's his portion Matth. 14. 15. 3. This Doctrine reproves all secret sinners who by reason of their secret cunning conveyance hope for impunity They little think of the all-seeing eye of God Could a Homer say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall not Christians believe that the God of Heaven knows all things All thy Reservations Equivocations subtile Distinctions and Evasions are obvious and naked to the All-seeing eye of God The Adulterer waits for the twy-light he would fain escape the sight of men but he cannot escape the sight of God Speculative as well as practical defilements are all known to God Thy Curtain Closet-sins thy Imageries in the dark the sins that no man living knows of are made manifest unto God The Trades-mans Sophisticated Wares his false Lights scant Measures all his mysteries of Cousenings in the Trade are apparent unto God the Lyars obstinate standing in a lie cannot escape Gods knowledge all his tricks of wit and collusions to baffle his conscience will not serve his turn at the day of Judgement The Popish distinctions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not acquit them at Gods Triâ—â—nal The cheating
of the Laborer in Gods Vineyard upon pretence that his maintenance is Jâ—wish or Anti-Christian will not be excused at the day of account when as covotousness and self-interest is the usual moving cause of defrauding the Ministers It plainly appears that many like Water-men look one way and row another they serve the Ministers in these days as the Pagans did the Primitive Christians They put them first into Bears skins and then they worryed them For there are many who stigmatize their â—alling and Maintenance as Anti-Christian that so they may the more securely run away with their maintenance Just like Demetrius and the Crafts-men who cryed up Diana Great is Diana of the Ephesians but he had more minde to Act. 19. 34. ver 25. the Silver Shrines By this craft saith he we get our living Now all these things one day shall come to light even the most hidden things of darkness All the Machivialian politick juglings of men all the secret designs men drive at for advantage all the Hypocritical defalkations and reservations such as were in Ananias and Saphyra all the Meanders Windings Diverticles shall all be made naked at the day of Judgement then unjust persons Hypocrites Time-serving Politicians false-hearted persons shall appear pourtrayed forth in their proper colours and be the astonishment and open disgrace â—â— men and Angels But I proceed to a second Use and that is for Exhortation I Use 2. For Exhortation beseech you in the fear of God in the Bowels of Jesus Christ to labour after holyness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let the motive of the Text be set home upon your hearts What manner of persons ought we to be in all holy conversation and godliness You that are young vigorous and have marrow in your bones labor to be holy Remember now your Creator in the days of your youth God loves the Eccles 12. 1. Mich. 7. 1. first ripe fruits our best service away with that wicked Proverb Angelicus juvenis senibus satanizat in annis The Sun cannot rise too early unless it be to a sluggard You cannot begin too soon Defer not a day not a moment longer O that in this Garden of Learning there might be a great increase of Plants of Righteousness that as Plants planted in Gods garden they may bring forth more fruit in their elder age It 's usually said Spes Ecclesiae est in juveâ—tute Far be it from me to envy but I desire to be thankful and rejoyce to see a sprinkling of holy young men who are grave serious and studious and breath after God and bend their studies to attain to the saving knowledge of Jesus Christ The Lord of heaven adde unto their number an hundred-fold It s oftentimes observed that the Universitie proves the marring or making of many insomuch as a Scholar hath a censure given him like that of Origen Vbi bonus nemo melior ubi malus nemo pejor Look to it you are in your prime and fresh green years O consecrate your selves unto the service of God It was the exhortation of Joshuah Josh 3. 4. Sanctifie your selves for the Lord will do wonders amongst you The Lord may imploy you in great services and make you instruments of great good What a wonder is it for a young Timothy to be able to grapple with the old Leviathan and throw him on his back Consider with your selves all your Philosophical learning though I discard not but â—commend in its due place and distance will doe you no good at the great day It 's holynesse an holy life that will comfort you when you come to dye It 's the knowledge of Jesus Christ that will stand you in stead when all vain Philosophy will Mat. 27 3. doe you no more good than the High Priests did Judas They said what 's that to us see thou to that Mat. 27. 3. O therefore now in your youth labour to be holy Happy is it for any of you with whom God begins betime And to you that are old I addresse my Exhortation you should be examples of holyness you are Beacons Job 32. 7. set upon a hill the eyes of thousands of young ones are upon you Let daies speak and multitude of years teach wisdom You have one foot in the grave would you have comfort in your death O labour to lead holy lives Would you die the death of the righteous O labour to live the life of the righteous your riches your dignities your learning will doe you no good when you come to dye you shall then be degraâ—ed levelled stript naked of all and if you have not the robes of Christs righteousnesse for your cover you had better never have been born What was that which comforted Hezechiah when he received the sentence of death you may read it to be the walking before the Lord in truth and with a perfect heart This 2 King 20 3 is that which will give you comfort and this alone even the remembrance of an holy lise The assurance of a God reconciled in Christ will cause you to bid welcome to the King of terrours That which the Philosopher accounts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be your Marriage day the welcomeâ—â— day that ever your eyes beheld And because I love from myheart plain dealing give me leave yet a litle more plainly particularly to set home a seasonable word of Exhortation You Fathers and Brethren whom God hath made â—ulers in Israel Govern in the University O labour for holyness your selves and to plant holynesse in your societies Root out scossing Ishmaels prophane Esaus suffer not a scoffer at holynesse to be within your walls Let Joshuahs resolution be your continual Monitor I and my house will serve the Lord Set up holy Ordinances Preaching Divinity Lectures and a plain way of Catechizing what abundance of good may this doe Some doe give good examples in this kind I hope the rest will follow after that all our societies may be called Jehovah Shammah the Lord is there In your Elections principally look after holynesse Incourage such as have the Image of Christ stampt on them and are willing to receive Instruction You that are Tutors have great prices put into your hands you have young tender twigs flexible tractable they are some of them instar tabulae rasae in some sense pray with your Scholars Catechize them ground them in the Principles of Religion and season them with grace betimes Quo semel est imbuta recens servabit odorem testa diu Trouble not young heads with disciplinarie Controsies and doubtful Disputations Instruct them in the mystery of Regeneration in the Doctrines of Holynesse Faith and Repentance and Self-denial these are the most needfull things In doing good to one Scholar you may do good to a whole City or Parish if you quit your trust and be faithfull and play the men thousands may have cause to praise God and rise up and call you blessed You
that are Masters of Families be exhorted to set up Holynesse in your Families Teach your children and servants to know God keep up your authority give not liberty to them under your roofe to live as they list Abraham gave no toleration he commanded his houshold to keep the way of the Lord. Let all sorts and sexes old and Gen. 18. 19. young learned and unlearned lay this Exhortation to heart I presse holynesse upon you all O that the Priests Motto were writ upon your hearts and lives Holynesse unto the Lord. You cannot say as Sheba the Son of Bichri said We have no portion in David c. as if this concerns not us but holynesse concerns you all you must all follow after holynesse To excite you to your duty I 'll lay down some moving considerations Consid 1. We are elected unto holinesse 2 Thes 2. 13. 1. Consider you are elected unto holynesse not for holynesse nor through praevision of holyness that 's a false Arminian glosse but unto holynesse 2. We are created unto holynesse All the members of our bodies Consid 2. We are created in holynesse Ephes 4. 24. and faculties of our soules should be instruments of holynesse The tongue should speak holily holy communication should drop from the tongue the heart and hand both should be clean as James specifies c. 4. 8. The feet must keep the wayes of Gods commandements Consid â— We are redeemed to be holy Luk. 1. 74. 75. the understanding will affections the whole man all must be holy to this purpose they were created 3. Consider we are redeemed for this end and purpose that we may be holy 4. It 's Gods will that we should be holy 1 Thes 4. 3. Now our Consid 4. It s Gods will that we should be holy wils must be subject unto Gods will He commands us to be holy we should pray for his grace to enable us to perform his command Holynesse is suitable to Gods will and wee have an encouraging promise 1 Joh. 5. 14. 5. â—olynesse is our calling 1 Pet. 1. 15. 1 Thes 4. 7. Wee can Consid 5. Holyness is our calling have no comfort but when we are in a lawfull calling when our wayes are according to Gods wayes wee may hope for Gods gracious protection according to the promise Psal 91. 11. When any commit wickednesse are unclean drunk associate themselves with wicked persons they are out of their calling and so out of Gods special pâ—ovidence Consider this seriously when you are tempted to Whoredom or any oâ—her sin God hath not called you unto unâ—eannesse but unto holynesse 6. Heaven is an holy place only appointed for holy persons Nothing Consid 6. Heaven is a holy place that 's defiled shall enter there Rev. 21. 27. Onely holy persons shall be acquitted before Christs Judgement-seat They only shall enter into the new Jerusalem 7. In heaven there shall bee no other but holy employment Consid 7. In Heaven there is holy employment singing Hosannahs and Hallelujahs to him that sitteth on the throne and to the Lamb for evermore A prophane person hates holy Ordinances and holy employments here on earth Were it possible for him to be in heaven hee would be weary of the employment whereas the Saints shall have their hearts put into such an high and excellent frame as they shall without molestation weariness or intermission be ever setting forth the praises of the Lord. 8. And there will be in heaven the most holy company the holy Consid 8. In heaven there is holy company Trinitie God the Father God the Son God the Holy Ghost the most holy blessed and glorious Trinity There will be holy Angels the spirits of just men made perfect holy Martyrs holy Ministers holy people No company there but all holy company 9. And lastly to close up all Now whilst we live on earth is Consid 9. The present time is the time to labor after holynes the time or never to labour after holynesse now I mean in this time of life we must make provision for eternity This is Gods summons to day if you will hear his voice Delay not a minute longer Resist not the movings of the Spirit great is the danger of resisting the Spirits movings The Lord set home all these considerations upon your hearts and if hereby the Lord should be pleased to gaine any soul to the love and practise of holynesse I should never be enough thankful for the mercies of this day The third Use is for Examination and Tryal Every one will Use 3. For Examination plead for himself and pretend to an holy conversation As it was said When the Son of man comes shall he finde faith on the earth So shall he find an holy conversation a formal Professor a Christian at large are every where to be found like Sycamoâ—es in the valley for abundance but the power of holynesse an holy circumspect walking are rarely found Now then because its the grand Ministerial duty to distinguish the precious from the vile according to that high commendation and priviledge given as to be the mouthes of God Jer. 15. 19. And because God hath gone forth in a signal exemplary blessing upon this way which hath been so frequently used by old Disciples faithful labouring Ministers whose plain Preaching would it were more revived now adaies It shall therefore be my task to lay forth some distinguishing characters and signs of a gracious sincere heart whose life is accordingly ordered in an holy conversation and by them you may put your selves upon the test and tryal as in the presence of God whether you are such manner of persons in all holy conversation and godlinesse The first sign is spiritual poverty and this consists in the emptying Charact. 1. Spiritual Poverty of the heart of self-confidence self-opinion self-sufficiency and self-righteousnesse whereby a Christian becomes nothing in himself altogether lost undone blind miserable poor and naked He is thoroughly sensible of his own misery and wretchednesse He is apprehensive of his own undone condition and what need he hath of a Saviour such an one Christ pronounceth to be in the state Mat. 5. 3. of blessednesse 2. There followeth the highest prizing and estimate of Jesus Charact. 2. High prizing of Jesus Chr. Christ That soul which is spiritually poor accounts Christ the greatest treasure it apprehends it self blind that Christ may give it eye-salve miserable and lost that Christ may save it naked that Christ may cloath it with his righteousnesse See what an high price the Spoâ—se puts upon Jesus Christ Cant. 5. 10 11 12 c. He is precious 1 Pet. 2. 7. a plant of renown Ezek. 34 29. Such an high price had the wise Merchant to sell all for him Mat. 13. 45 46. So Moses who preferred the reproach of Christ before Egypts treasure Bradford wept often even at meales because he could not bring his dul heart
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
shall I tell you further of their seven Sacraments and other Trent Doctrines viz Justification by workâ— Purgatory Indulgences Transubstantiation the Masse praying to Saints I would not at this time conjure up these devils unlesse I had more time to lay them down by a particular confutation I referre you to the learned confutations of Chamier Dr. Whitaker and Dr. Reynolds each one the glory and oâ—nament of his â—niverâ—ty and our Nation One of them kills his enemy and hewes him to peeces Another buries him I will give in a few Principles which are not my judgment only though I heartily subscribe thereunto but of many others whose â—ookes I am not worthy to carry after them One is that the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist let 's not be afraid 1. The Pope is the Antichrist v. G. Downham to give him his right name aâ—d call a spade a spade a Whore a Whore Antichrist Antichrist Learned Downham in severall demonstrations abundantly proves the Assertion it s a book worthy your perusâ—ll K. James ask'd Sir Francis Bacon whether the â—oâ—e were Antichrist he returned this answer that if a hue and cry were made after Antichrist and he should apprehend the Pope he would make him clear himself of the markes of Antichrist before he would let him goe A Second Principle is this that a Papist cannot goe beyond a 2. A Papist cannot goe beyond a Reprobate v. Mr. Perkins Reprobate I referre you to the Learned and satisfactoâ—y tract of judicious Mr. Perkins who will give you if you be as willing to reâ—eive abundant satisfaction in this particular A 3 d. Principle is that there ought to be no Peace no â—econciliation with â—ome I am herein fully of that Reverend Drsâ—oâ—inion 3. There ought to be no peace with Rome B. Hall thâ—t there ought to be no peace with â—ome though I cannot agree with him in saying that Rome is a true Church no more then I can say that a womâ—n is honest who is knowâ— to be a common Whore As for Cassander of old Sancta Clara of late who would be reconcilers and joyn the Ark and Dagon Rome and England together for ought I know they may as well reconcile the two Poles as unite those that differ in severall fundamentals A Pottle of Tyber and a Pint of Thames will make a strange Medley Ballderdash Gallimaufrie what shall I call it Christ and Antichrist will not bee thus yoaked Protestantisme and Popery Rome and Geneva can agree no more than fire and water Frigida cum calidis pugnant humentia siccis Lead and Gold cannot agree in the same Furnace no union with Antichrist no peace with Jezabel no reconciliation with Babylon A fourth Principle is this That a Papist living and dying in 4. A Papist living dying in the trusting to his Merits cannot bee saved 5. Babylon is Rome the opinion of his own Merits cannot be saved because he overthroweth the Foundation cuts off that Bough whereon he should lean he overthroweth the Righteousnesse of Christ and without Christs righteousnesse no salvation 5. That Babylon is Rome Vrbs septicollis and shall bee destroyed Rome is that Mother of Fornications and Witchcrafts and herein you have the consent of the most Orthodox and learned Interpreters of the Revelation who concurre in this principle These are the Principles which I am not afraid to own and I am persâ—â—ded that few or none of you differ from my judgment but beleeve these Principles to be true I will have but one word more for a close of all in my last use Vse 3. For Exhortation which is for exhortation and then I shall dismisse you My Brethren you have heard of the Mercies of this day singular Deliverances singular Testimonies of the loving kindness of the Lord Now what eminent things shall we doe for God What shall we render unto the Lord for all his benefits Let me be your Remembrancer after what manner we should remember the mercyes of this day and then I shall commend you to the grace of God 1. Remember to transmit the memory of this day to your Posterity Let this Anniversary solemnity be kept in record let it bee told by the Father to the children and to the childrens children from Generation to Generation Because some question the truth of the day and look upon it but as a politick invention and Trick of State let us bee more diligent to keep it in memory let us speak one to another of the mercies of this day be well acquainted with the History of the day and let us speak of this deliverance in the house in the field at our down-lying and rising up what things of old what ancient mercies the Lord hath vouchsafed to our Fathers and to us in them May this day be wrote in the Kalendar in Letters of Gold which the Papists would have wrote in letters of blood 2. Remember and praise God for this miraculous deliverance 2. Praise God for the Mercies of this day let our mouthes be filled with the praises of the Lord Ps 107. 8. Le ts take up the Ps 124. and make application let our lips praise the Lord and let us say the name of the Lord be praised let our hearts praise the Lord let all that is within us bless his holy name 3. Remember and be vigilant watch against Papists trust them 3. Remember and be watchfull not we know their equivoâ—tions we know their blood-thiâ—styâ—ess le ts ever deprecate and â—bhorre any Toleration any connivance or compliance with them no moâ—e trusting to them than to Simeon and Levi Brethren in Iniquity in whose habitations were instruments of cruelty Gen. 49. 5 6. Be cuâ—telous come not near the brinke venture not upon Arminiâ—n Fâ—milistical and other mungril opinions which partly speaks in the language of the Jews and partly in the language of Ashdod Give the Devil his Option he would have for his Agent a. Familist as soon as a Papist for a Familist can aequivocate and tell you he means Christ and him crucified when as he means not the Christ crucified at Jerusalem but a phansie of his own addle brain a Christ in him or a Platonick Christ 4. And lastly shew some tokens for good of your joy and rejoycing 4. Shew some token of thankfulness in the mercy of this day This day is a day of Thanksgiving let it be a day of Almes-giving to cloath the naked and feed the hungry that their loyns may bless you send to such for whom nothing is prepared This day is a feasting day and there ought to be a sending of portâ—ons one unto another I come in a good day I hope you will not say me my there are many pooâ—e Housholders and poor Scholars too it 's farre more charity to help them than your wandring Peggars In Florence as I have read there was speciall provision made for such housholders as were poor and
It 's Arg. 5. Dâ—awn from the generall Resurrection of the Saints derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videri it signifieth the looking for something with the lifting up of the head or strerching out of the neck with earnest intention and observation Thus doe the Saints long for the appearance of Christ Heb 9. 28. it 's not an ordinary looking for it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Saints cry Rev. 22. 20. Come Lord Jesus The Saints looke for a better life 2 Cor. 15. 10. a howse not made with hands Their desire is to be dissolved and to be with Christ and when their bodies are in the grave their souls are in heaven They wait for a glorious resurrection and at the day of judgement it will be known who are Saints who are not Many that the world accounts hypocrites will prove reall Saints then Many that the world accounâ—eâ—h Saints will then appear to be painted hypocrites Those whom the world hath falsly condemned shal then be acquitted and those whom the world hath unjustly acquitted shal then be condemned That Tribunal is impartial and just no false judgement can be given there no unjust sentence no wrong Verdict shall be given by that Judge wherefore the Saints long for that day they earnestly desire the appearance of Jesus Christ And these breathings and longings are not invain for the elects sake Christ hath promised to shorten these dayes of sin and misery The 6 and last argument shall be drawn from Gods glory To Arg. 6. Drawn from Gods glory this purpose was man created to glorify his maker unto all eternity Now God will be glorified either in our salvation or damnation God hath ordained mankind to an eternal condition either of happyness or misery Now God will glorify himself in the fight of men and Angels in an eminent manner at the day of judgement when Christ shall passe a sentence of eternal absolution and say Come ye blessed of my Father c. Then will be glorified the mercy of God when he shall say go yee cursed then will be glorified Gods justice Thus you have heard the Doctrinal part of the Text proved by Scripture and reason It now remains that I should improve all unto our consciences by some useful Application A 3 fold Use I shall now make of this Doctrine for reproof Instruction and consolation 1 Use For Reproof 1. For Reproof This brings heavy tidings to all ungodly persons who live as if there were neither death nor judgement heaven nor hell Because this great day is not yet come they put it far from them How soon a particular judgement may befal them as it did Korah Dathan and Abiram Sennacherib Herod and others none can tell And how soon the general judgement may come is a secret locked up in Gods Cabinet As for Prognosticators and Wizards who determine the time when we are not to put the least confidence in such presumptuous persons who are no better then the Devils Chaplains But here 's the great wickedness that people consider not how soon they may be surprized They have not this day in their thoughts drunkards swearers adulterers oppressours voluptuous persons they run on in their mad careere and think not of this day Flagitious profligate sinners adde iniquity unto iniquity and treasure unto themselves wrath against the day of wrath and the declaration of the righteous judgement of God against them What shall we say of hereticks and blasphemers who like that horne which was Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 8. 12. which cast the truth to the ground Desperate hereticks are broke loose Socinians Familists Enthusiasts swarm like those flyes of Egypt and make the whole land to stinke But there will be a day of visitation a day of recompence all their varnishes pretexts and dissimulations willâ—ly open to the sight of men and Angels Manes Arrius and others met with dreadful particular judgements in this life However at the general judgement Macedonians that deny the Diviny of the Holy Ghost Arrians that deny the Divinity of Christ Circumcellians whose apes the Quakers are now adays and tread their steps all these shall appear before that judgement seat which they now dread not that God whom they now vilify shall judge them What shall we say of loose Libertines Jovialists Epicures dissolute livers who are mighty to powre in strong drink game and carouse away many pretious hours what shall we say of hypocrites who dawb juggle dissemble whose words are smoother then butter but within are sharp swords What shall we say of Apostates that desert their profession and relinquish their Principles and fly from Christs colours and fight under the banners of Arrius Macedonius Donatus or some of the same bran What shall we say of abominable livers Antinomians Athists and who overthrow Laws Rule Government and live as they list who run into all sorts of lasciviousness and follow sin with greediness Let me tell all such that they are already dead dead to God and goodness they are dead in sins and follow Satan their chief commander they dance after his pipe go when he bids go come when he bids come But a day of judgement will come then thou wilt be called to account for those cups which thou hast been mighty to poure down thy own throat and for those which thou hast forced on thy brother Then thou wilt be called to an account for thy secret whoredomes and abominations committed in the darke Then thou wilt be called to an account for those Sermons which thou hast scoffed at and gave no heed unto for those Sabboths which thou hast profaned and for all thy mispent time for all those precious seasons which thou hast squandred away All the creatures will bring in their Indictments against thee Imprimis For gluttony and drunkennesse thou hast eaten not for health but gluttony drunken not for strength but drunkenness The cloaths thou wearest will come against thee Thou spendest more for superfluities then would cloath many poor servants of Jesus Christ Thou followest thy fansy the Garbe and fashion of the time these thou art curious to observe and thou harkenest after all the new fashions but in the mean time considerest not how many of Gods children want cloaths for their nakedness All thy books in thy study shall come and witness against thee such great helps thou hadst such prices were put into thy hands but they were prices put into the hands of a fool for want of a heart to improve them All thy parts and gifts shall witness against thee thou hast hidden all thy talents in a napkin thou hast let thy gifts lye rusty for want of using All the Sermons Sabboths exhortations admonitions waytings treaties and striveings of the Holy Spirit will come and preferre a black bill of Indictment against thee who notwithstanding these pretious means yet didst not regard thy
to every one according to the fruit of their doings And Reas 2. Drawn from Gods Justice this is the end of our appearance before Christs Judgement seat 2 Cor. 15. 10. It 's impossible but that the Judge of all the world should doe right secret Murders secret Adulteries secret Thefts secret Abominations secret Cousenage secret malicious Heart-burnings Murtherous intentions secret Back-bitings Detractings Calumniatings all these shall be made manifest at the day of Judgment Now Justice requireth that as the sinner soweth so hee should reap that as he hath sowen seeds of wickedness so he should reap the fruits of destruction 3. The secrets of men shall be judged for the vindicating acquitting Reas 3. For the acquitting of the godly and clearing of the godly What seâ—ret wickednesses are unjustly and falsly layd to their charge What calumnies forgeries are invented to blast the name and reputation of those that feare God The Primitive Christians in their night meetings were slandered and such horrible aspersions cast upon them as the Father of Lyes could invent What horrible slanders have been cast on Luther Calvin and other eminent Pillars of the Church How are the Prayers Fasts strict walkings of Gods children traduced reproached and scandalized How do the men of the world reproach the Saints for hypocrisie false-heartedness but at the day of Judgment the innocency of the Saints will be cleared What hard measure doe the godly meet withall from the wicked of the world They are buffeted tormented slain all the day long All they say think and do are misconstrued and reproached But at the grand day of Accompt God will clear where men have reproached God will justifie where men have condemned so that secret Prayers Fasts Watches secret communion with God will appear and be openly known and made manifest to the honour of the Godly and to the shame and infamy of their malicious enemies 4. The secrets of mens hearts shall be judged for the further Reas 4. For the further condemnation of the wicked condemation of the wicked All their cunning conveyances secret pollutions all the impure abhominations of their hearts shall bee layd open in the sight of men and Angels We read Psal 50. 21. I will reprove and set them in order before thine eyes God will at that day set all a mans secret villanies and closset abhominations in order before him And this will adde further to the condemnation of the wicked that their most secret wickednesses shall be disclosed to their eternal confusion and horrour These things being premised I shall inferre three Uses for Terâ—our unto the wicked Comfort unto the godly and Counsel to both 1. For terrour unto the wicked Is it so that at that day the secrets Vse 1. For terror unto the wicked of all hearts shall be made manifest and judged then in vain doe hypocrites digge deep and seeke to hide their counsell from the Lord as if they thought themselves secure and undiscovered Though no eye of man can see them yet the eye of God which is tenne thousand times brighter than the Sunne will descry and discover all Then will all varnishes painted glosses vain pretences and out-side professions be discovered and all such who plead for them appear in their colours In vain doe Adulterers wait for the Twi-light as Job speaks c. 24. 15. Though the doors be bolted and though it bee dark night yet the All-seeing eye of God findes out all What shall wee say of secret cheating Tradesmen who thinke themselves secure because man cannot find them out Yet let them know that all their mysteries of cousenage in their Trade all their secret fraudulent dealings shall be discovered at the day of Judgement When men professe one thing and practise another pretending friendship with their mouthes but meditating ruine and destruction in their hearts When men make but Religion a stalking-horse for getting a prey and as a cloak to cover wicked projects When men have no regard to the All-seeing eye of God so they can but escape the eye of men what shall we say of them but put them in mind of the words of the Wise man Eccl. 11. 9. But know thou that for all these things God wil bring thee to judgement Then every vain thought every idle word every lascivious glance all mental reservations all hypocriticall collusions all time-serving complyances self-interests ends and aims shall be all called to account and laid open in the sight of men and Angels 2. Here 's matter of comfort to the godly At that day their secret desires breathings longings and pantings after God shall be Vse 2. For comfort to the godly discovered The broken prayers fighs cries inward compunctions of heart shall be all made manifest The imputations scandals ignominies cast upon the Saints shall then be wiped away Many that have been condemned by men shall be at that great day pronounced innocent Holy Martyrs that laid down their lives for Christ against whom the wicked of the world pronounced a sentence of condemnation shall at that day have a sentence of absolution pronounced by Jesus Christ and bee acquitted before that impartial Tribunal It 's a ground of great comfort to Gods children that God knows their hearts how vehemently their desires are towards him as Psalme 42. 1. Isaiah 26. 9. Though the Saints cannot ofttimes expresse how their hearts stand affected and are not able fully to discover themselves and open their condition to man yet God knoweth their inward groanings their secret breathings vehement desires after Christ Now all these are regarded by God for there is not a tear nor a desire nor a sigh which are not taken notice of by the great God of Heaven and Earth The secret closset devotions fastings prayings meditations which the world knows not of nor understand the value of such divine services all these shall be made known at the day of Judgement Thou seest one chearfull thou knowest not why It 's neither corne nor wine nor oyle nor any thing of the world that revives his spirit It 's onely the light of Gods countenance Psal 4. 6. that's the cause hidden to thee but a childe of God knows it Thou seest another sad and troubled though he may have riches and honours in abundance yet there is a secret damp upon his spirit a secret cause of grief It may be God hides his face from him it may be thou art the cause of his grief he seeth and heareth God dishonoured by thee and this is matter of mourning and sadness to his spirit Let then Gods children amidst all sorrows comfort themselves with the consideration of a day of refreshing a day of restitution a day of redemption and consolation which will one day be at the great and general Assize of the just Judge of Heaven and Earth Thirdly Here 's matter of counsel both to the ungodly godly Vse 3. For counsel to the ungodly 1. To the ungodly Will there
fruition thereof There 's great reason to perswade us to labour and secure our everlasting estate if we consider 1. When once wee are in eternity consider what we are freed from There are severall privative Immunities which glorified Reas 1 Saints are partakers of and Militant Saints have onely in their eye heart desires and expectation of that happy welcome day These things are in the desire hope and earnest longing of Militant Saints but gloryfied Saints have their desires accomplished and the fruition of that which on earth they hoped for And what are these privative immunities 1. Freedome from sinne Nothing that defileth is in heaven â— We are fâ—eed from sinne there is no conflict between the flesh and spirit no struggling against lust no combating with the flesh It 's the greatest desire of Gods children that they may sinne no more In this world the best of Gods children are subject to many infirmities they carry about with them a body of sinne But then there shall be no infirmities no corruptions no lusts to conflict withall as appears more fully from Isai 44. 22. Jer. 50. 20. All which Prophesies have reference unto the Triumphant Church Jerusalem which is above the Mother of us all 2. We shall in eternity be freed from all tentations to sin from 2. We are freed from all tentations the Flesh the Devil and the World 1. There we shall not be troubled with corrupt flesh to lust against the spirit There we shall not be troubled with the deeds of the flesh Envy Hatred Malice Heresies Variances c. Here we are in part carnal there we shall be wholly spiritual 2. There we shall not be troubled with the Devils temptations his methods snares depths shall doe us no harm In this world he is a Lyon let loose running about seeking whom he may devoure there he is a Lyon chained shut up he may like as dogs bark at the Moon rayle against the Saints but he can doe them no harme This Accuser of the Brethren is shut up In this world the Devil is busie to winnow the Saints as Wheat but in the world to come the Saints are like Wheat layd up in the Garner out of his reach and meddling withall as we may read Rev. 20. 10. 3. The Saints shall be freed from all the worlds temptations what 's in the world is reckoned up 1 Joh. 2. 16. viz. the lust of the flesh the lust of the eyes and the pride of life But in that day the world shall be burnt up and be dissolved There shall not remaine a wicked world to seduce the Saints The Devil cries come to me but he will deceive thee The flesh cries come to me but it will assuredly faile thy expectation The world cries come to me but it will destroy thee But in the world to come there will be neither a devil to deceive nor a flesh to faile nor a world to flay And lastly we are freed in heaven from all punishments of sin 3. Wee are freed from punishments all sorrows calamities afflictions of all sorts and sizes Rev. 21. 4. Heaven is a place of rest There the weary goe to rest Heaven is a place of security no enemy can pursue thee there no persecutor can reach thee there no slanderous tongue can there do thee harm there thou shalt be hid from the scourge of tongues there shall be neither thirst nor hunger no sorrow nor mourning All teares are then wiped away sorrow and mourning shall flee away In heaven thou shalt not bee troubled with an aking head nor with a sad heart None shall complaine there of fainting fits nor of stone chollick gout strangury tooth-ake or such like pains full of dolour and anguish Nay more than this after once thou art in heaven thou shalt no more tast of death a temporal death thou sufferedst before that was the wages of sinne but a second death thou shalt escape as we may read Rev. 20. 14. When once thou gettest into heaven thou art out of gun-shot out of all dangers out of the rage and malice of wicked men the Whip the Rack the Block the Gibbet all the threats of ungodly men can do thee no harm Thou hast a life secured from the malice of men and devils it 's a hidden life 't is in the safest custody Col. 3. 3. Your life is hid with Christ in God These are privative immunities But in the second place another Reason to perswade us to the Reas 2. Drawn from Positive Benefits search study and inquisition after eternal things shall be drawn from those positive singular benefits which the Saints shall reap in eternity Particularly 1. They shall enjoy the blessed presence of the holy Trinity the vision and fruition of God This is a transforming sight They are like unto God so far as a creature can be capable of assimilation unto a deity Though Saints are not deified become Gods yet they are in an eminent manner partakers of the divine nature They shall see in heaven God the first being of all and their gracious Father reconciled to them in Jesus Christ They shall see Christ God and man in one person their Redeemer and Intercessor and they shall see the holy Ghost their comforter Neither shall they as strangers and travellers see other mens Lands or as men by maps see farre Countries wherein they have no interest But they shall see the blessed Trinity as haveing themselves a special interest therein God as their God Christ as their Redeemer the Holy Ghost as their Comforter Tolle meum saith a Father tolle Deum In My God and my Lord there liâ—th the great consolation 2. Glorified Saints enjoy the society of Saints and Angels the 2. Glorified Saints enjoy the society of Saints spirits of just men made perfect There they shall see Abraham the father of the faithful David a man after Gods own heart Moses and Job Mirrours of meekness and patience Paul the great Dr. of the Gentiles There the godly Pastor and godly People the godly Husband and godly Wife the godly Father and godly Children shall meet together O what pretious company is there None but holy persons are admitted into the new Jerusalem Whether the Saints shall know one another in heaven who have been so well acquainted on earth is a question much controverted But there are two Scriptures that make much for the affirmative viz. Mat. 17. 4. At Christs transfiguration which was a type and glimpse of heaven Peter knew Moses and Elias who were dead many hundred years before Another is 1 Thes 2. 19 20. For what is our hope or joy or crown of rejoicing Are not even ye in the presence of our Lord Jesus Christ at his coming For ye are our glory and joy 3. The glorified Saints shall be busied in a rare transcendent 3. Glorified Saints shall be busied in a high emâ—loyment imployment In heaven they shall be for ever praysing of
and leave deep impression upon all your Consciences Serm. 10. At S. Mary's Oxon Nov. 1. 1657. HAveing lately made some entrance on this text in this place I proceed on in the same use of Exhortation to drive the naile to its full head pressing upon you all this great duty of the weightiest importance i. e. to give God your Male without blemish that is in all your services worship and duties that you performe to give the best of the best unto the Lord. To set this use home I le press somewhat closer the duty of the text in these seven ensuing considerations Consider the transcendent greatness and majesty of God In my Consid 1. Thetranscendent majesty of God text he is called a great King and Lord of Hosts which sets forth the majesty and soveraignty of God who is absolute Ruler Governour and Commander of all All the Creatures are made by God all are sustained and preserved by him Therefore it 's a cogent reason ro ingage all creatures to subjection and obedience to their Creatour and Governour Seneca was wont to say when we are about a business of great consequence we should imagine that Scipio Cato Laelius c. were our Overseers Much more ought we to remember the soveraignty Dominion and omnipresence of God Such serious considerations might prevaile with us to offer the best sacrifices and services unto the Lord. Gods greatness and power commands our fear and reverence It 's an excellent observation of Mr. Calvin on the place The greatness of God ought so to Magnitudo Dei debet nos humiliare ne eum colamus pro sensu carnis nostrae sed offeramus tantum quod ejus coelesti gloria dignâ—Ì„ est Calv. in loc humble us as not to worship God according to our carnal sense But to offer to him what beseemes his heavenly Glory Constantine the great Valentinian and Theodosius called themselves Christs vassâ—ls and well they might because he is absolute Monarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All other things are his servants All creatures are at his sole command According to our capacities there 's but a shaddowing forth and that very darkly of the glory of God Ezek. 1. Isai 6 Dan. 7. The Throne is there said to be stately costly and magnificent Hence Bernard infers a good note Omnino oporlet nos orationis tempore c. i. e. At prayer time when we enter into the Court of Heaven where the King of all Kings sits in state we should approach with reverence humility and fear considering that we are dust and ashes and we make our addresses unto the great God of Heaven and Earth A second consideration shall be drawn from the infinite Holines Consid 2. Drawn from the holyness of God of God This layeth a strong ingagement upon us in all our services to put forth our selves to the utmost to present unto the Lord an acceptable sacrifice The Lord is holy in his essence holy in all his wayes his name is holy his word holy his people holy his worship holy in Levitical ordinances all ought to be holy As for instance the flesh was holy Lev. 6. 27. Whatsoever shall touch the flesh thereof shall be holy and when there is sprinkled of the blood thereof upon any garment thou shalt wash that whereon it was sprinkled in the holy place The Instruments holy Numb 31. 6. And Moses sent them unto the War a thousand of every Tribe them and Phineas the Son of Eleazar the Priest to the Warre with the holy Instruments and the Trumpets to blow in his hand The Vessels holy 1 Chron. 22. 19. Now set your hearts and your soules to seek the Lord your God build the Sanctuary to bring the Ark of the Covenant of the Lord and the holy Vessels into the hoâ—se that is to be built The Offerings holy 2 Chron. 35. 13. They rosted the Passeover with fire but the other holy Offerings sod they in pâ—ts c. The â—ifts holy Exod. 22. 38. The Oyntment holy Exod. 30. 25. The Garments holy Exod. 35. 21. So likewise in Evangelical Ordinances all must be holy as we may read Zech. 14. 20 21. All this is to be understood of the spiritual service in the Christian Church The ingraving of the Priests Mitre was Holynesse unto the Lord. And this Motto must be upon our hearts and lives We serve a holy God who is infinite in holynesse of purer eyes than to behold the least iniquity Holynesse becomes his house his day is holy his service must be holy God will be sanctified in all that we approach unto him His Name ought to be sanctified by us let 's not then be so vile as to offer unholy services to a holy God let 's not offer the lame and the blind to the holy Lord God A third consideration shall be drawn from the equity of the Duty Is it not most equall to return by way of gratitude to God Consid 3. From the equity of the duty again that which he hath given unto us All the cattel on a thousand Mountains are at Gods disposing all the parts and abilities thou hast are Gods gifts all strength vigour marrow in thy bones are Gods bounty and largenesse to thee What hast thou which thou hast not received The Male in the flock is Gods great bounty to thee and wilt thou not give it back again unto God Wee read how David prepared with all his might for the house of God as Brasse Iron Silver and Gold and precious Stones Read his humble acknowledgement 1 Chron. 29. 14 16. Now shall not we render a Miâ—e in returne for Millions received shall not we render a drop of Praises for an ocean of Mercies Quid retribuam saith David David thought no cost great enough for â—od Solomon spared for no cost in building the Temple no more ought Christians to love cheap services and lazy wayes of devotion We must think nothing good enough for God An onely sonne Abraham would offer Gen. 22. 12. Hast thou a good memory is that thy best treasure then employ it to remember thy Creator hast thou a great judgement and understanding labour more and more to know God thy self and communicate what thou knowest for the edification of thy brethren Hast thou strong Affections as Love Joy Desire c let them be placed on God as that onely centrum quietativum Hast thou great substance in the world Consider thou hast the worlds goods but lent and entrusted to thee as a Steward for a little time and therefore thou must honour God with thy substance by dealing out thy bread to the hungry and relieving of the distressed members of Jesus Christ In a word whatever thou art or hast all the members of thy body and faculties of thy soul must be employed as instruments in the service of God All come from God and must be employed for God what he gives to us must be given back again Wherefore we conclude this Motive
with that Apostolical Doxology Rom. 11. 36. For of him and through him are all things to whom be glory for ever Amen I shall adde a fourth consideration and that shall be drawn from Consid 4. Drawn from the credit reputation of Christian Religion the Credit and Reputation of Christian Religion which we should with our lives livelyhood and all endeavour to uphoâ—d Shall Heathens think no cost great enough no paines no service sufficient for their false Gods and shall we grudge at every thing which we doe in the worship of the true God We read in the Text that the name of God is dreadfull amongst the Heathens i. e. Gods greatnesse is astonishing amongst the Heathen They have some dread and fear of a Deity Pharaoh Nebuchadnezzar and others Drusius in loc have been forced to confesse the power of God Quod merito vobis pudorem incutere debet so Drusius on the place i. e. This consideration ought to make you ashamed that ye who are my people doe not reverence me yet the Gentiles reverence and fear my name The Christian Religion gives not its Professors a Writ of Ease but presseth upon us running racing fighting wrestling striving to enter in at the strait gate contending for the Faith taking heaven by violence working out our salvation giving all diligence to make our Calling and Election sure If we sit loose from duties or do them superficially and slightly we open the mouthes of Heathens and ungodly men to speak evil of Religion Uncircumspect carelesse walking of many Professors causeth the enemies of God to blaspheme What will Turks say they give Mahomet the best service they can and shall Christians be carelesse in their service to Christ shall Mahometans be more zealous to serve their false Prophet than Christians to serve the great true Prophet Jesus Christ Pliny tels us a story that Alexander when he had conquered Arabia he presented his School-master with a ship laden full of Frankincense bidding him to spare for no cost when he offered sacrifice unto the Gods Let not Christians think much of any cost any pains and service offered unto the great God of heaven and earth As for instance our prayers must be fervent Jam. 5. 16. In giving Almes we must give with simplicity in Ruling wee must rule with diligence Rom. 12. 8. Love must be without dissimulation Rom. 12. 9. Faith must be a working faith 1 Thess 1. 3. In every duty we must put our whole strength to it remembring the counsel of the Wise man Eccles 9. 10. to do with all our mâ—ght It was a great wickednesse in Aigolandus King of Africa to scorn the Christian Religion because he saw many Christians poor and ragged But it is much more evil in Christians especially Professors by their loose and carelesse walking to give advantage to prophane men to asperse the Christian Religion Religion receiveth many a wound by licentious Professors How nearly then doth it concern all Professors to look more narroâ—ly to their paths to walk worthy of God as becommeth the Gospel that to their utmost they may keep up the reputation of Christian Religion A fifth consâ—deration shall be drawn from the greatnesse of the Consid 5. From the sin in offering the vile and corrupt 1 It is a great folly sin in offering that which is vile and corrupt unto the Lord. This sin is compounded of four ingredients Folly Contempt Presumption and Sacriledge 1. It argueth great Folly to put off God with the worst to present unto an omniscient God a worthless sacrifice is exceeding great folly and such folly shall not escape unpunished The heart is known to God it 's that which God principally looks after He it is which searcheth the heart and tryeth the reines A sacrifice without a heart is rejected In praying if iniquity be regarded the Lord will not hear Psal 66. 18. Wherefore is Ephraim called a filly Dove the Prophet renâ—ers the reason because he was without Mr. Totshel of Hypocrisie a heart Hos 7. 11. Now the heart is the chiefest thing which God requires and he requires the strength and bent of the heart the integrity thereof It must be one entire and undivided heart Let 's not dare to collude with God though we may deceive our selves and the world yet we cannot deceive God It 's exceeding great madness and folly to offer to the All-knowing sin-revenging heart-searching God any thing vile and contemptible 2. It argueth great contempt v. 13. the words next proceeding 2. It argues great contempt v. 7 8. The lame and the blind are abhominable God expects an intelligent reasonable service Blind devotion ignorant services are abhominable That Popish opinion deserves an Anathema that Ignorance is the Mother of Devotion God requires the strength and vigour of the whole man Therefore cold languishing services lame halting services are abhominable A governour on earth would not be put off with a refuse sleight present Jacob commands Take of the best fruits in the Land Gen. 43. 11. And shall we present to the great King of heaven and earth a contemptible vile service we read Zech. 11. 13. its called a goodly price by way of scorn and disdain that such a sordid price should be given And what was that price but thirty pieces of silver about five Marks of our mony which as Josephus and other Hâ—storians mention was the price of a slave And indeed abhominable sinners do what in them lies to put the great God to the condition of a slave Isa 34. 24. Consider what a great affront and contempt it would be for a Beggar in his nasty ragge to come and set himselfe down at the Table of a Prince How much more is it for prophane persons to sit themselves down at the Table of the Lord No uncircumcised person ought to eat the Passeover and no uncircumâ—ised in heart ought to eat the Lords supper The blind and the lame ignorant and scandalous have no right to this Ordinance because they discern not the Lords body It's childrens bread holy food In the Primitive times when the Sacrament was to be administred one cryed out aloud holy things for holy persons Though unwarrantable separations do much harm as one extreme so I am perswaded that promiscuous Communion will doe as much harme on the other extream 3. It argueth great presumption to presume of acceptance of 3. It argueth great presumption that service which is cheap sordid and sleight For any to think any torn beast would serve well enough for a sacrifice this was the great presumptuous sin of the Jews And for Christians to think a base out-side Profession will serve the turn is a formall lazy cheap devotion The bare sitting out of a Sermon the mumbling over in bed those few words between sleeping and waking Lord have mercy upon me For people to lick themselves whole and think to be cured by such sleight Medicines what 's this but
high presumption This is for men to disparage Religion as a cheap commodity This is to undervalue the Medicine of Christs blood by thinking it easie to be had This is to presume of Mercy at last though in the mean time men live as they list But be not deceived God is not mocked The work of salvation is not so easie to work out it will cost sweat and blood watchings fastings humblings repentings and when thou hast done all thou must deny thy self and acknowledge thy self an unprofitable servant Take heed of presuming and blessing thy selfe in carnall security There 's one maine Scripture which should bee as a Looking-glasse set before presumptuous sinners Deut. 29. 19 20. 4. To give God that which is vile and reserve a better to themselves 4. There is sacriledge in this sinne to present God with any thing at a venture when thou hast a better by thee it plainly proves thee guilty of Sacriledge The best thou shouldest consecrate to the Lord the best in thy flock the best of thy services the best of the best of thy heart memory understanding will and affections Now if thou dost keep back the best from God thou art guilty of the highest kind of theft even sacriledge as we may read Mal. 3. 8. upon this Scripture a good old Disciple layeth down this Doctrine That it Mr. Stock on Mal. 3. 8. is a sacrilegious and impious thing for them to with-hold and withdraw the Ministers maintenance Suum merito vocat ac censet quod destinat in cultum suâ—m saith Calvin And if it be a great sinne as it is questionlesse to defraud Gods Ministers and rob them of their maintenance how much greater is it to rob Christ of his Deity as much as in Blasphemers lyes and to rob God of his Day and Worship The Papists would take away the second Commandement the Anabaptists the fifth the Antisabbatarians the fourth and some Antinomian and Familistical spirits would cut the whole Decalogue off at one blow these are sacrilegious in a high manner Consid 6. Notwithstanding all failings all will be accepted through Jesus Christ who rob God of his Law and Worship â—ut I come to a 6. Consideration When we have done the best offered the Male in the flock though there are many faylings yet all will be accepted through Jesus Christ Two things I must premise 1. That there are faylings in our best services There are iniquities of the holy things Exod. 28. 38. The Prophet confss eth himself a man of unclean lips Is 6. 5. The best of us all had need be humbled to the dust for those very sins that cleave to our duties for our distractions deadness coldness in hearing praying when we have done our duty we had need fall upon our knees to pray for the forgivenes of our faylings in the doing of that duty We had need fast for our fastings be humbled for our humiliations because we have performed spiritual services in a Carnal and Careles manner But 2. If we doe our utmost from a sincere heart and offer all up in the name of Christ through him we shall be accepted of the Father Christ is that high Priest that hath entred into the holy of holies and there he bare the Iniquity of our holy things He takes away our filthy garments and cloaths us with the immaculate robes of his righteousness Our prayers are raw and cold but Christ mends them in the carriage Our services are imperfect Christ presents them perfect to the Father Our duties have many staines and defilements by our formal slight performance of them But the Lord Jesus washeth them and so presents them to the Father So then in all our services we must act in the strength of Christ We must offer all our sacrifices upon this brazen Altar Christ is the onely high Priest that can offer all for us Nothing of our selves as of our selves we can doe in an acceptable manner All we must doe must be in the strength of Christ without him we can doe nothing but we can doe all things through Christ that strengtheneth us 7. And lastly The last Consideration shall be drawne from the Consid 7. From the dreadfull curse in the Text. dreadful curse in the Text The hypocrite the deceiver that offers a corrupt thing unto the Lord is under a dreadful curse It was a heavy jâ—dgement for Cain and Cham to be under a curse And an Anathema with a Maranatha at the end of it is the highest Gospel Curse How dreadfull must the condition of Hypocrites be who deal deceitfully with God who as it is in the Text make vows and keep mental reservations who vow under pretence of Zeal and yet give God the worst This dissembled Sanctity is double iniquity But what did Cain meet withall but a curse for his sleight sacrifice what did Ananias and Saphira meet withall for their hypocritical juglings and defalcations from the price but death in the place a signal judgement What shall carelesse Ministers meet withall but a dreadfull woe Zech. 11. 17. What shall they all meet withall which doe the work of the Lord deceitfully but a dreadfull curse Jer. 48. 10. Gods curses are terrible and light heavy upon hypocrites Though men oftimes cannot find them out yet God will take them into his own hand and it 's a fearfull thing to fall into the hands of the living God This Deceiver in the Text is an accursed person his sinne will find him out his juglings pretences hypocrisieâ— are all naked unto God and the vengeance of God will overtake him Having dispatched this Use of Exhortation I come now to a second Use which shall be for Reproof of that grand Hypocrite and Deceiver in the Text who hath in his flock a Male c. Within the verge of this Reprehension come severall sorts of Vse 2. For Reproof persons whom I shall single out and cry aloud against them As for instance 1. The Hypocrite who makes a shew a shaddow a pretence of 1. The Hypocrite Religion without the truth â—eality and substance thereof The Hypocrite is odious to God and man Men hate him because hee seems so good God hates him because he is not what he seems He may goe a great way and deceive men and his own heart for a time yet he cannot escape the knowledge of a holy omniscient Lord God It s the observation of a Reverend Divine that a Hypocrite is usually discovered before he dye But though he escape undiscovered and unpunished by man yet the hand of God will reach him The Psalmist sets him out Psal 36. 2. 3. Psal 55. 21. No man gives smoother words than a Hypocrite no man more full of complements none will pretend more friendship and none will doe lesse Joab came after such a hypocritical manner to Abner and Amasa and made his flattering speeches but a Preface to his Murther Ishmael came weeping as he went
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
Prophet promised Gen. 49. 10. Shiloh a starre coming out of Jacob the Messiah the Saviour of the world the Redeemer unto whom all the Prophets beare witnesse because you believe not that I am he but despise the Dan. 9. 25. great Salvation which I tender unto you You shall dye in your sinnes i. e. in your impenitency and Infidelity This I said before and I will repeate now I said therefore unto you that yee shall dye in your sinnes for if ye believe not that I am he yee shall dye in your sinnes From the words thus divided and expounded I shall lay down one only point of Doctrine for the Foundation of my ensueing Meditations That of all sinnes Infidelity especially is a grand-damning sinne Doct. against the Gospell For the Inlargment of this Doctrine my method shall be Method 1. To shew what Infidelity is 2. To produce Scripture Testimony for proofe of the Doctrine 3. To Confirme the same by Demonstrative Arguments 4. To inferre some practicall uses and apply them particularly My first inquiry is what Infidelity is or wherein it chiefly consists 1. What Infidelity is For Answer by way of Character I shall endeavour to represent the nature of Infidelity in these Particulars 1. Infidelity consists in not knowing of nor believing that there 1. Infidelity is the not knowing of a Christ is a Christ This is a Negative ignorance which is called Ignorantia purae negationis By beholding of the Sun Moon and starres even by this naturall light or book of nature they may be convinced that there is one God Creator and Governour of all things that this God is the absolute Being Firfi cause Being of Beings But without the Book of Scriptures we cannot know nor believe that there is a Christ This mysterie of Christ incarnate Christ crucified Christs merits Christs purchases is only revealed in the Gospell which is hidden unto Infidells a book sealed unto them above the ken apprehension and faith of the most learned Heathens Wherefore all such opinions that hold that the Sun Moon and Starres are sufficient to teach them Christ and faith in him are abhominable and cursed opinions We must fetch our faith out of the Book of Scripture Faith in Christ is a mysterie it 's of a spirituall cognizance beyond the capacity of a naturall man 1 Cor. 2. 14. And notwithstanding the negative ignorance and unbeliefe of Heathens they are not excusable T is true that those that sinne against knowledge shall have a hotter Hell but all ignorant persons are under a dreadfull curse Jer. 10. 25. 2. Infidelity consists and this is the height of it in not believing Jesus to be the Christ the Turkes account Christ as a great 2. Infidelity consists in not believing Jesus to be the Christ Prophet and will not suffer him to be reviled and blasphemed but they account him not a Jesus a Christ for they preferre Mahomet that grand Impostor before Christ The Jewes believe that a Messias shall come that then shall come that Prophet Moses prophesied of that Shilo that Messias that Jacob and Daniel foretold but as for Christ that they crucified at Jerusalem they reject him altogeather and account him no better then a deceiver and the veyle to this day is yet upon their hearts and their eyes are blinded and God hath given them the spirit of slumber Some Atheisticall scepticks we have now adaies that fancy to themselves a Platonick Christ a Chimâ—â—ra of their own addle braines these are better skill'd in the books of Plato then in the Bookes of holy Scripture this is but what Christ long agoe foretold that there should arise false Christs Mat. 24. 24. Insomuch that if it were possible they should deceive the very elect But there is a comfortable Parenthesis My soule trembles to think of the blasphemies heresies and all sorts of abominations that springs from this cursed fountaine of Platonick scepticisme I shall remind you of these speciall Scriptures which if the Lord set home upon your hearts will abundantly throw downe the Devils great strong holds of new devised whinsicall opinions hammerd upon the Anvill of an Atheisticall spirit Read them deliberately Act. 2. 39. Act. 4. 12. Joh. 17. 3. 1 Tim. 2. 5. And this is the very scope of this Text. Where it is said if yee believe not that I am he yee shall dye in your sinnes Is videlicet quem esse me dico verus ille vobis promissus Liberator So Beza on the place i. e. the same I say I Beza am the promised Redeemer Quaecunque scriptura Messiae tribuit ab ipso sperare jubet so Calvin Regula fidei est ut non modo credamus Calvin esse Christum sed eum quem scriptura docet verum sc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gualter so Gualter We must not only believe that there is a Christ but that he is the true Christ God and man which the scripture teacheth and expresseth to be the only Physitian Saviour Fountaine of living water bread of life our great high Priest the Messiah the annointed of God Piscator gives one Piscator short but pithy note Eum sc quem dico me esse videlicet Christum Now the not believing this Christ here teaching in my Text who was afterward crucified at Jerusalem to be the only Christ the only Mediator the only price of our redemption is a grand damning sinne against the Gospell 3. Infidelity consists in not believing of the Word of God Joh. 3. Infidelity consists in not believing Gods word 5. 38. Psal 106. 24. Neither believed they his wondrous works Ps 78. 22. A strange unbelieving people who neither for the Word nor for the workes of God would yet believe Every threatning and commination in the Word must be believed yet notwithstanding how many blesse themselves as Deut. 29. 19. That they shall have peace c. Every promise must be believed but what a great questioning of and what disputing against promises by unbelievers Many professe that Jesus is the Christ yet when it comes to particulars they walke not answerably to their profession For instance do they believe that they must be redeemed from their vaine conversation that they must be in Christ and be new creatures and be pertakers of the divine nature they must be borne againe if ever they expect to come to heaven These things they believe not these are hard sayings say they who can heare them yet the Word of God is resolute and peremptory and not the least tittle thereof shall fall unto the ground Is this Scripture believed Isa 3. 10. Say yee to the righteous it shall be well with him and Vers 11. Woe unto the wicked for it shall be ill with him Did men believe the Word and cleave to it Did men believe that the Judgments against the wicked and the promises made to the godly should be fulfilled they would not lead such lives as they
so said the unbelieving Prince so we are apt to say Things aregone so farre as a Recovery is desperate To settle affaires in peace and tranquillity upon firme-covenant Foundations is a work impossible what Is any thing impossible with God and all things are possible to the believer O let not go thy faith it is thy life what wilt thou distrust thy God Infidelity is the giving of God the lye remoove then this stumbling block out of the way if thou remoovest not Infidelity thou canst not rejoyce in God 3. Remoove impatience and murmuring Fret not thy selfe because of the ungodly neither be thou envious at the evill doers as the Psalmist exhorts Psal 37. 1. Repining and grudging are the cankers of the soule they eate out all it's peace and tranquillity An impatient man is the worst enemy to himselfe he adds weight to his burthen and makes it insupportable take heed of impatience and murmuring when Gods hand lyes heavy on thee Many there are who with Mary cannot see Christ for teares in their eyes and being overwhel'd with sorrowes they can discerne no comforts approaching 4. Remoove remisnesse and negligence in duties Their condition 4. Imped Remisnesse and negligence in duties is Lamentable who when things suite not with their humors say it is in vaine to serve the Lord Hence they give to themselves the Reynes and slacken the pace of their duties whereas on the contrary had men their eyes in their heads they would see more need of Duties that they ought to adde more oyle to the flame when things go worst with them Job makes it the character of a wicked man not to pray alwaies Remisnesse and negligence in Duty is an Argument of a rotten heart Though there be no appearance of comfort yet we must not slacken our duties Spirituall duties are pabula animae the food and nutriment of the Soule Prayer meditation and divine conference are vehicula animae and elevate the soule and revive thy drooping spirit they adde a miraculous rigour and alacrity amidst all the crossesse and discomforts in the world If then thou wouldst retaine thy joy take heed of remisnesse and negligence in duties Now having remooved these impediments I shall exhort you to set upon some Duties I shall set downe three only which I shall but name them and so conclude 1. You must labour to live by faith Had we more experience Dut. 1. Live by faith of this sweet and pretious life of faith our hearts would be established we should cast our selves upon the divine providence and stay upon his covenant and resolve with holy Job though the Lord should kill us yet we would trust in him What ever crossesse Job 13. 15. came upon us yet we should never let goe our faith We should believe against beliefe and hope against hope and now when sense and reason failes us we must leave of disputing and learne to believe Oh! then support thy spirit upon a promise Believe that all things shall work together for the best to them that love God Faith Rom. 8. 28. made Stephen see Christ even through a shower of stones and faith made Job see a redeemer upon the Dunghill Faith makes any condition comfortable It is the sweetest life in all the world to live by the faith of the Son of God 2. Labour for a sacred communion and intimacy with Jesus Dut. 2. Labour for a sacred communion with Christ Christ One moment of communion with Christ will transport thee with joy unspeakable which a stranger intermeddles not with all None can reveale these joyes but those that feele them These are the white stones the hidden Mannah the new Name which no man can read but him that hath it Oh! what ravishing love tokens are those which Christ vouchsafes unto his children one of these spirituall illapses into the soule is to be preferred before the Empire of the world 3. And lastly be much exercised in meditation and prayer By Dut. 3. Be much exercised in Meditation and Prayer prayer thou confer'st with him that is invisible and meditation is the wing of the soule to carry up its services as a sweet smelling sacrifice into the Almighties nostrills If we would pray more and spend our time as Isaac did in meditation if we would wrestle with God by prayer and supplication if we would imitate Hezekiah and spread the letrer before the Lord and daily poure out our spirits before him Oh! what comfortable lives should we lead even a heaven upon earth And such a heavenly life would be as a Bulwarke of defence to ward of the Batteries of the worst of enemies Could we get such a sacred acquaintance with God and have our Conversation in heaven we would not feare what men and Devills could do against us We should not feare the Combinations of such who are profest Adversaries to the Universities and Ministery For God will say unto these most desperate Adversaries destroy not those Clusters for there is a blessing in them REALL CONVERSION DISCOVERED from Rom. 12. 2. But be yee transformed by the renewing of your mind THE Apostle having dehorted the Romans from Sermon 10. Preached at St. Marye's Oxon. Feb 5. 1659 60. all conformity to and Compliance with the garbes fashions and evill practices of the men of the world presseth home by way of exhortation the maine fundamentall duty To be transformed in the renewing of their mind Which words though few are a full Character and an essentiall definition of a truely Converted Person viz He is one that Divis is transformed in the renovation of his mind More particularly we may observe 1. A duty Be ye transformed 2. The subject the mind 3. The Qualification of that subject By the renewing What 's needfull for explication of these Particulars I shall endeavour to make good by the Inlargement of this fundamentall Doctrine That Doct. Every Person who is really Converted is transformed and changed in the renovation of his mind Method propounded For the Methodicall unfolding of this poynt of Doctrine I shall thus proceed 1. By inquiring what 's to be understood by transformation 2. What by renovation of the mind which premised then 3. I shall endeavour to make good the Proofe of the Assertion 4. And lastly make particular improvement of all by some usefull Application 1. We are to make Inquiry What it is to be transformed For 1. What it is to be transformed a Resolution thereunto we are first to take notice of the Quid nominis i. e. the name them the Quid rei i. e. the thing it selfe First Let 's consider the Notation of the name The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in a proper sense is to lay aside one forme and assume another The Radix is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to the Judgment of the * Suidas Learned Masters of that language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used as Synonimous