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
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
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
This sinne labours to cut of the whole Gospell by denying of Christ his Word falsifying his promises accounting him an unsufficient Saviour undervaluing the price of his blood and contemning that great salvation tendred in the Gospell but this particular will fall in amongst the Reasons of the Doctrine which follow now in the next place to be handled for the further confirmation of the point we have strong reasons drawn from Scripture contributing further evidence to the Doctrine amongst many I le reduce them unto these demonstrative Arguments 1. Because unbeliefe refuseth Gods remedy offered to heale Arg. 1. Vnbeliefe refuseth Gods remedy and rejecteth a pardon tendred by despising Jesus Christ the only mediatour the only Saviour and price paid for our redemption God offereth the pearle of price the Lord Jesus an unbeliever cares not for it and bids God take againe his commodity Exod. 5. 2. unto himselfe Pharaoh said Who is the Lord that I should obey his voyce so an unbeliever saith who is Christ that we should believe in him these are those Gadarenish Mammonists who all petitioned that Christ might depart out of their coasts they preferred Mar. 5. 17. their swine before Christ There were three predominant sinnes in those Gadarenes viz Ignorance covetousnesse and Infidelity these are they that will not have Christ to raigne over them see their doome Luk. 19. 27. These are they that despise Christ and in despising of Christ they despise God the Father Luk. 10. 16. God would heale them and they would not be healed Jer. 15. 18. Christ invites them they all with one consent make excuses Luk. 14. 18. Christ would gather them as a hen gathereth her chickens under her wings but they would not Luk. 13. 34. Christ sendeth Embassadors to entreat them to be reconciled but they will not 2 Cor. 5. 20. Christ tenders a great salvation to them but they neglect it Heb. 2. 3. And how shall such escape their perdition is from themselves Hos 13. 9. Their condemnation is Just they are their owne murtherers The riches of Gods mercy is Jesus Christ unbelievers despise the riches of Gods mercy the blood of Christ is the only soveraigne plaister and healing Remedy unbelievers throw away this plaister trample under feet this medicine and thus they judge themselves unworthy of eternall life 2. Unbelievers accuse God and his Word of falshood wherefore Arg. 2. Vnbelievers accuse God and his word of falshood the sinne of Infidelity must needs be a grand God-provoking sinne To give a man the lye is accounted a great reproach and indignity what is it then to put the lye upon the God of eternall truth And so unbelievers endeavour to doe 1 Joh. 5. 10. An unbeliever makes the Gospell a Fable what in him lyes and Christ an Impostor The comminations and Judgments against sinners are lookt on by unbelievers but as so many scarre-crowes they blesse themselves and promise to themselves peace notwithstanding all their rebellions and as for the promises they look upon them but as flattering and deceitfull they believe no further then sense guides them As for a reward to come a resurrection a day of Judgment they are in their hearts Sadduces either absolutely denying the thing or else wishing in their hearts and hoping that there shall be no such thing 3. Unbeliefe after a sort may be said to binde the hands of Arg. 3. Vnbeliefe binds the hands of God God God will have his word believed and he workes faith in those whom he makes objects of mercy though the fore sight of faith doth not move him to set his heart on them that 's his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone which moves him to set his heart on any yet those whom he loveth he washeth and whom he elects unto happinesse and eternall salvation he elects unto faith and repentance and perseverance in them both Now Infidelity damnes up the streame barres and bolts the dore and hinders mercyes and puts them in an incapacity of receiving any mercyes Christ would do no mighty workes at Nazareth because of their unbeliefe Christ Mat. 13. 58. would not suffer Pearles to be trampled under feet he would not loose the glory of a Miracle and cast away great workes upon an unbelieving people The unbelieving Jewes entred not into rest because of unbeliefe Unbeliefe barr'd multitudes out of Heb. 4. 6. temporall Canaan and it barres multitudes out of the eternall Canaan 4. Unbeliefe makes the Ordinances unfruitfull and ineffectuall Arg. 4. Vnbeliefe makes Ordinances unfruitfull Jam. 1. 6. Jam. 5. 15. For instance it makes the Word Heb. 4. 2. Prayer unfruitfull Mat. 21. 22. Jam. 1. 6. Jam. 5. 15. To pray formally in a rode as a lip-labour only without faith and fervency so farre an Unbeliever may goe and reape no fruit from such formall services Unbelievers hinder the working of the Sacrament of the Lords Supper for indeed that is a distinguishing Ordinance and appertaines not to unbelievers It is childrens bread It s a holy Sacrament and holy things belong to holy persons as in the Primitive time they were wont to speak with a loud voyce before the receiving of the Sacrament But what do Unbelievers get by this Ordinance 2 Cor. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they will thrust in and participate thereof it prooves but common bread common wine to them and further they eate and drink Judgment to themselves 5. And lastly Unbeliefe causeth dreadfull Judgments Temporall and Eternall to the profane Prince 2 Kings 7. 2. vers ult To the Israelites how many of their Carcasses perished in the wildernesse Moses himselfe was shut out of Canaan Psal 106. 33. Comp. with Numb 20. 10. which words heare now yee rebells betrayed some distrust of God and eternall Judgments are the portion of all unbelievers Luk. 12. 40. More I shall not adde to the Doctrinall part but through Christ that strengtheneth me I intend to make six Uses of this Doctrine 1. For Reproofe 2. For Caution 3. For Exhortation 4. For Examination 5. For Direction And 6. For Consolation 1. For Reproofe and Terror unto all unbelievers how dreadfull Vse 1. For Reproofe is their condition and they are not sensible of it nor a whit affected with it their Doome is terrible in the Text they shall dye in their sinnes Their sinne of Infidelity is enough of it selfe to damne them but this is never alone it hath a fraternity of sinnes and abominations joyn'd with it as Pride unthankfulnesse earthly-mindednesse Atheisme and many such like fruits issuing out of the womb of Infidelity What sinne is there that hath not some spice some tincture of Infidelity As for instance the sinne of lying in Abraham and Isaac was mixt with Infidelity Abraham denied Sarah and Isaac denied Rebeccah to be their wives they were afraid of their lives and that feare exposed their wives to sad temptations Did not God tell Abraham that in him should all
portion for eternall life is their inheritance Joh. 10. 28. Secondly Faith is a hand to lay hold on Christ But not a working hand as that hand of a labourer that earnes his living upon his desert and for his work receives his wages But faith is a receiving hand of a poore man that layes hold on a pearle and receives all of mercy and favour from God Hence faith is exprest by receiving Joh. 1. 12. Thirdly Faith gives insight into heaven and communion with God Heb. 11. 27. Fourthly From Justification by faith flowes all our comforts and priviledges Rom. 5. 1. 2. But if the Consideration of the benefit of Faith take no Motive 2. From the mischiefe of unbeliefe place on the contrary take notice of the mischiefe of Insidelity You heard before the reasons of the Doctrine after another sort how Infidelity bound Gods hands refused the remedy I will adde other great mischiefes which spring from the fountaine of unbeliefe viz. these following 1. Unbeliefe makes all our prayers unavailable To pray and not in faith is sinne for whatever is not of faith is sinne 2. Unbeliefe causeth diffidence of and staggering at promises Rom. 4. 20. 3. It hinders and deprives men of Communion with believers 2 Cor. 6. 15. 4. Every thing is uncleane and desiled to unbelivers Tit. 1. 15. Their spirituall uncleannesse makes every thing uncleane unto them The distinction of cleane and uncleane meates is disanulled by the Gospell the use of them is pure to them who are cleansed by Christs blood and sanctified by his spirit but of unbelievers it is said Their mind and Conscience is defiled 5. Unbelievers are given up to damnable delusions 2 Thes 2. 10 11 12. That they all might be damned who believed not the truth The fourth Use is for Examination and Triall of Faith and Vse 4. For Examination Infidelity Every one is ready to say he believes but the number of believers is very small But where there is true faith it hath these singular Qualifications to inlighten the understanding to purify the heart to sanctify the life and Conversation to trust God with all to live by faith for that is the life of a Christian To inlarge a little these Qualifications First True faith inlightens the understanding Paul when of Qualific 1. True faith inlightens the understanding an unbeliever he became a believer it 's said And immediatly there fell from his eyes as it had been scales Act. 9. 18. Where God worketh faith he illuminates the understanding Act. 26. 18. Joh. 2. 20. Secondly faith purifieth the heart it 's a purifying grace Act. Qualific 2. Faith purifieth the heart 15. 9. The heart is purged and cleansed from malice this God calleth for Jam. 4. 8. Jer. 4. 14. Thirdly Faith reformes the life hence faith is called a holy faith Jude 20. An unfained faith the Faith of Gods elect a Pretious Qualific 3. Reformes the life Faith For a true believer is a man of another Conversation As it was said of Caleb Num. 14. 24. He had another spirit with in him So true believers are of another spirit i. e. of a gracious spirit farre different from what they were in the State of unregeneracy and farre different from the men of the world Qualific 4. Faith trusts God with all Qualific 5. the juâ—t lives by faith Fourthly Faith trusts God with all David calls God his Rock Fortresse Bulwark c. Psal 18. 2. Psal 27. 1. A Believers heart is fixed and setled in unsetled times Psal 112. 7. Fiftly Faith is that whereby the just lives Hab. 2. 4. Gal. 2. 20. A believer in a storme gets himselfe upon a Rock he hides himselfe in the clefts of a Rock Christ is the Rock of Ages A believer climbes up thither and there rests In dangers he goeth to God hee 's his Refuge strong Tower and Bulwark of defence In doubts God is his Counsellour in distresse God is his comforter Now le ts inquire after some signes and symptomes of an unbeliever The first which is to be reckoned in the fore front is partiall Signe 1. Partiall obedience obedience an unbeliever whatever he pretends is but obedient to halves so was Saul in sparing Agag c. So was Ananias and Saphira in keeping back part of the price Agrippa would be a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 26. 28. We have many such al-most Christians halfe baked cakes like Ephraim a cake not turn'd Hos 7. 18. The second signe of Unbeliefe is murmuring and impatience Signe 2. Murmuring The Lord complaines often of the murmuring of the Children of Israell Psal 106. 25. vers 29. And this is forbidden 1 Cor. 10. 10. See their impatience Num. 14. 44 45. Murmuring and impatience go togeather when God answers not at our time we begin to murmur and wax exceeding impatient so did they Psal 78. 19. Can God furnish a Table in the wildernesse Thirdly Unbeliefe appeares evidently by that refuge which Signe 3. Broken Refuge men betake themselves unto in streights and difficulties Saul went to a witch Judas and Achitophel to a halter Ahaziah sent to Baalzebub the god of Ekron The Foole in the Gospell comforts himselfe with his riches voluptuous men betake themselves to their pleasures Ambitious men to their titles of honour but all these are broken and deceitfull refuges and wiâ—l faile in the greatest difficulties like cloath that shrinks in the wetting The fifth Use is for Direction And this I shall branch into a Vse 5. For Direction few Duties First be sure to act faith upon the promises have a word for Dir. 1. Act Faith upon promises your warrant I trust in this word saith David I hoped in this word Study promises and apply them live upon them we read Joh. 3. 36. He that believeth hath eternall life But I am a believer c. make good this Assumption and thou maist conclude that thou shalt be saved Secondly Content not your selves with those attainments and Dir. 2. Content not thy selfe with former attainments measures of faith you have already got but pray with the Apostles Lord increase our faith we read of some thing lacking in the faith of the Thessalonians 1 Thes 3. 10. Labour to get thy faith strengthned and thy heart established upon God It s no easy matter to believe when the Son of man comes shall he find faith in the earth Dir. 3. Be Conscientious in the use of Ordinances Dir. 4. Often search thy heart Vse 6. For Consolation Thirdly Be diligent and conscientious in the Use of Ordinances as hearing Gods Word Faith comes by hearing and hearing by the Word of God Rom. 10. 17. And adde praying and receiving the Sacraments Fourthly Often search thy heart for feare least a Temporary Faith lurke there Much unbeliefe lurketh in thy heart therefore watch and pray against it labour to get it rooted out The last Use is for Consolation unto Gods
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.
presence of God deale plainly and impartially in this Examination 1. Then do we give God the best in our duties doe we give God our hearts our affections and wills Do we doe all our duties as in the presence of God in obedience to God with a single eye and respect unto Gods glory Such questions as these put home will search to the quick Amongst others I shall fix only upon these three instances eminenter non exclusive For in all the best is to be given to God This Rule admits no exception The question is 1. Whether in hearing of Gods Word we give God the best Q. 1. Whether in hearing wee give God the best This is a very weighty duty And we are often enjoyned to hear Jer. 22. 29. Faith cometh by hearing Rom. 10. 17. It 's a mark of Christs Sheep to hear his voice Joh. 10. 27. But amongst hearers three sorts in four miscarry according to Christs own computation for there are stony high-way thorny hearers the Word of God is lost in all these Onely the good hearer profits by the Word and brings forth fruit with patience Wherefore we are not only exhorted to the duty of Hearing but to the right manner of performing this duty Take heed therefore how ye hear Luk. 8. 18. Now whether in our hearing we give God the best we are to examine three particulars 1. How we prepare our selves before hearing 2. How we demean our selves in hearing 3. How we behave our selves after hearing First before hearing there is required preparation Eccles 5. 1. Keep thy foot when thou goest to the house of God Publius Scipio first went unto the Capitol to pray before he went to consult amongst the Senators Before we come to a Sermon our duty is to sequester our selves from earthly entanglements Abraham when he went up to the Mount to Sacrifice he left his Asses at the foot of the hill Before the Jews offered Sacrifice they used many washings and purifyings Exod. 19. 14. Mephibosheth dressed his feet when hee went to David O how should we wash our hearts before we come into Gods presence Before we come into the place where the name of God is recorded we should consider of that soveraignty power purity and Majesty of God We should get our hearts sequestred from the world our pride passion and all inordinate affections should be mortified we should have our spirits meekned we should approach with trembling reverence and awfull fear of the great and glorious presence of God 2. In hearing there are two things required Atteâ—tion of the ear and Intention of the heart 1. There must be a serious attention we read Luke 4. 20. The eyes of all them that were in the synagogue were fastned on him When we go to duty we should consider of the presence of God and Angels and should behave our selves with all reverence in the publick Assemblies The Preacher should be serious grave reverend and avoyd all affected phrases uncouth unscriptural speeches He should hold fast the form of sound words And hearers should deport themselves with all reverence Laughing at one another idle gazing wanton glances roving eys O! how unfit and unsuitable are they as at other times so especially in places of Worship 2. In hearing there is required intention of the heart The heart must goe along with the eare and what we hear we must labour to let it sink into our hearts and there make its residence The heart must be affected in hearing the heart must act vigorously and be fully bent upon God His Word is precious and none ought to fall to the ground Wherefore we must ruminate ponder meditate apply and labour for retentive memories This caution is of great concernment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 1. VVe must remember that in hearing we deale for life and immortality we negotiate for Eternity and drive a trade for our immortall soules so we must hear to day as for ought we know we may never live to have another opportunity Wherefore the heart must be in good earnest with all the affections thereof set a worke The Love Joy Hope Desire all must bee seriously fixt and intent upon what wee hear Thirdly how we must demeane our selves after hearing To this purpose I shall mention onely two Duties which if put in practise it 's without all question that wee give God the Male. First it 's required that we meditate on what we have heard 1. We must meditate in the Word For Meditation is the spiritual digestion of a Sermon This Moses Isaac and David much practised It fareth with a good Sermon for the Soul as with a good meales meat for the Body By digesting what we receive we thrive the better Wherefore after we have heard a Sermon we must call our selves to a strict accompt rubbe up our memories and labour to make what we have heard our owne that this food may turne into our nourishment that we may eat and make a good meale and digest the food of our souls even to eat the roll as the Prophet did Jer. 15. 16. Secondly it 's required that wee yeeld ready obedience unto 2. Wee must yeeld obedience unto the Word the VVord of God For not the Hearers but the Doers of the Word shall be justified The life of a Preacher is the Application and the life of a Sermon in Preaching and hearing consists in the particular Application what wee heare wee must apply and practise in our lives Thus we give God the Male in our hearing A Second Duty wherein we are to examine our selves in is Q. 3. Whether we give God the Male in our prayers whether we give God the Males in our prayers and supplications Prayer is a great part of our religion a great part of worship wherein God is gloryfied wherefore I must take the best paines I can to examine this point whether in our prayers we give God the best whether we offer a Male and not a corrupt thing For tryall whereof I l'e lay down some distinguishing characters to differrence the pretious from the vile 1. Prayer must be humble so did Abraham pray Gen. 18. 27. so David prayed in a most humble manner 2 Sam. 7. 19. so Jacob 1 Prayer must be humble Gen. 32. 9. There 's required an humble reverentiall frame of spirit in our approaches and applications unto the throne of grace Consideration of Gods transcendent majesty and greatnesse and the apprehension of our own vilenesse should cause us in an humble manner to make our addresses and preferre our supplications unto the great God of Heaven and Earth Consider likewise thou art a Creature dust and ashes a worme and no man a sinner a Rebell an enemy to God by nature a child of wrath This Consideration should humble thee in the presence of the Lord. 2. Prayer must be in faith Mat. 21. 22. No prayer but that of faith can be accepted No service but of a Beleever
†Gal. 4. 18. zealously affected in a good matter * Praedicare verbum Dei nihil aliud est quam derivare in se furorem totius inferni satanae Luth loc com †In aliis mansuetus ero in blasphemiis in Christum non ita Zuing in Epist ad Servet Luther used to say That to preach the Word of God zealously was a ready way to bring the rage of all the Devills in Hell about our ears But in Gods cause let 's go on couragiously and though we may be vilified by the vilest of men yet let 's resolve with David to be more vile A good God a good cause and a good conscience will carry us through the greatest dangers and difficulties And let us still remember to shew most meeknesse in our own cause and most zeal in the cause of God So * Zuinglius answered Servetus in other things I will be mild but not in blasphemies against God Now I have not yet done with the pressing of this Doctrin◠of union amongst Brethren I shall yet prosecute it farther heartily desiring that my words may leave deep impressions upon your Spirits and obtain some comfortable successe The breaches amongst the Ministers were as an Arrow stuck in the sides of that good man Philip Melancthon Whereupon on his death bed V. Vitam Phil. Melancth per Melct Adamum editam he profest I am very glad I am to leave this World because I shall be with Christ and then shall be freed from the contentions of some Divines which were very great at that time There 's a sad story of two eminent Martyrs for the truth viz. * Epiphan Haeres 68. Meletius and Peter Bishops of Alexandria who when they were put into Prison fell at variance amongst themselves about a petty difference whether the Lapsi were to be received into communion The Schisme was very great insomuch as they drew a partition between each other in Prison and would not hold communion with each other and yet afterward they joyntly suffered Martyrdome And it 's not easily to be imagined what a great Rent their dissention made in the Church of God and gave advantage to the common Enemy And what a dust was raised between two choyce and constant Martyrs Ridley and Hooper one prest conformity too strictly upon his Brother and contended with too much eagernesse for such kind of vaine uselesse Ceremonies which Calvin calls tolerabiles ineptias Yet notwithstanding these two Godly Bishops could not agree in Blacks and Whites they could both agree in Red for they resisted even unto bloud and sealed the truth of their Religion with the effusion of their bloud And now to speak my judgment more plainly as in the presence of God without partiality having no mans person in admiration for advantage I conceive it a word spoken in due season and that there is necessity of speaking of it even to exhort Ministers to study the things that make for peace and especially to agree in a sweet Harmony one with another And I am fully satisfied in my judgment that to effect this much desired union a speciall expedient will be in severall Counties as †London Lancashire Essex Warwick Worcester Norfolke c. some herein have given a good President already to associate into Presbyteries and exercise that Government which by experience is known to be Flagellum Haeresium and ordaine Ministers and to put Church censures into execution When Ministers meet together and sosolemnly seek God by prayer and fasting they strengthen one anothers hands and unite each others hearts The keeping up of Discipline is a speciall means to preserve union amongst Brethren to extirpate Heresies and sweep them away as dung and promote the power of Godlinesse It hath often lain sad upon my Spirit to consider the mischiefe that hath ensued upon want of execution of Church Discipline Hinc illae lachrymae Hence for want hereof a sluce hath been opened to let in an inundation of heresies and blasphemies But it 's much to be hoped that the execution of Discipline will shut up the sluce and stop the inundation Faxit Deus Now having spoken thus farre to Ministers the other part of 2. Part of this use to people my use I will direct to people And the substance of my exhortation is to perswade them with all alacrity of Spirit to embrace the Doctrine of Reconciliation tendred to them It 's the great Doctrine of concernement in an especiall manner to be Preacht and practised The Ambassadours of peace publish these good tidings They come in the name of Jesus Christ offering termes of Reconciliation With what joy with what ardency of love should you embrace such gracious offers O how sweet is the voyce of Christ unto his Church His lips drop as an honey combe If thou be the Spouse of Christ thou wilt delight to heare the voyce of the Bridegroom So the Evangelist tel's us * Joh. 3. 29. Discimus etiam hic quod etsi amicus sponsi i. e. Minister Evangelii non gaudeat gaudium sponsi neque fructum eum percipiat ex Ecclesia qui sponsi proprius est non tamen caret gaudio quodam suo vel ex eo quod stet audiat vocem illam sponsi longe suavissimam quam rursus bona fide tanquam internuncius referet sponsae Rollocus in locum That the Friend of the Bridegroome which stands and hears the Bridegrooms voyce rejoyceth greatly Now consider Christ's messengers are his voyce unto people They come on his errand and deliver what he puts into their mouth O how sweet then will Christs words be to a gracious heart And this is that sweet welcome word which Ministers deliver to pray men to be reconciled and make their peace with God My brethren I beseech you in the bowells of Jesus Christ to set the highest estimate upon this Doctrine of Reconciliation preferre it before your appointed food before thousands of Gold and Silver And have them in honour and account their feet beautifull who do the office of Evangelists and are dispensers of these truths and Trumpetters of Gospell peace Though they be men of like passions yet they are Persons of honour Commission officers authorized by Jesus Christ to Preach the Gospell Private Christians may discourse of these things Charitative but let them keep within the compasse of their own calling and exhort one another to embrace this Doctrine but Ministers exhort Authoritative as Ambassadors and commissioners of Jesus Christ Wherefore Brethren let me be your remembrancer of the great duty incumbent on you all to love and reverence the Persons of your Ministers and have them in honour for their works sake especially I shall put you in mind of a Scripture or two that so my exhortation may leave deeper impression upon your hearts one is * 1 Cor. 4. 1. 1 Cor. 4. 1. Let a man so account of us as Ministers of Christ and Stewards of the