similitudes there lay a mysterious meaning Christ spake with authority not as the Scribâ—s each word had weight Whereupon people hearing things which they never heard before were eager and restless in their desires until they understood the Parable and the interpretation thereof The fourth and last Reason I shall mention why Christ preacht R. 4. in Parables was because this was a more prevalent convincing way of Preaching when Reproofs or Exhortations are delivered in Parables under the name of a third person they gain more well-come and acceptable entertainment Thus Nathan reproved David by a Parable of the Ewe-Lamb and set his reproof home by a Prosopopeia David hearing of the rich mans cruelty in taking the poor mans Lamb passeth sentence of death upon him and a fourfold restitution because he had no pitty Now David was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned 2 Sam. 12. 5. 6. out of his own mouth Whereupon Nathan strikes whilst the Iron is hot by making particular Application of the Parable unto David Thou art the man This was a convincing way of Preaching And thus ought the Ministers of Christ to put in practice the most convincing way of Preaching whether in a way of Mercy or Judgement whether to come with a rod or the spirit of meekness whether to be Boanergesses or Barnabasses The most taking winning way we must use Provided always that we make the word of God our just Standard and rule to go by so that we may win souls unto Jesus Christ Now to draw nearer to the words In this Chapter there are delivered sundry choice and excellent Parables as of the sower and the seed a grain of mustard-seed leaven hid in three measures of meal a casting-net I pass from these unto that which hath immediate reference unto my Text v. 44. The Gospel of Christ is a Treasure and the Scripture is that pretious seed where that Treasure is to be found Neither can every one finde it or know the worth of it It 's a hidden Treasure The worth of the Gospel is unknown by and hidden from unbelievers But the true Believer who sindes it 2 Cor. 4. 3. Luk 2. 19. and knoweth the worth of it hides it i. e. he keeps it safe in the secretest recesses of his heart he hides it as Mary did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath discovered the incomparable Treasure of the Gospel doth not conceal or suppresse the knowledge thereof from others But first he 'll inrich himself therewith upon the finding of the Treasure he 's so ravisht with joy and so transported with a desire after the purchase as without delay demurs dodgings or abatements he sells all he hath to purchase the field and get possestion of it Now my Text is a further prosecution and confirmation of this Parable The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again specifies a dependance upon what went before Expect no curiosity in dividing the words You have here propounded a Parable and its Interpretation 1. For the Parable and therein are to be considered these six Divis A Parable and its interpretation particulars 1. The Subject compared or ground-work of the comparison The kingdom of Heaven 2. The subject of this comparison or Person spoken of and he is decyphered by his external profession and occupation A Merchant man 3. You have set down what he trafficks for his particular Merchandize He 's not a petty Merchant of small wares and mean Commodities but a Merchant of Pearls And because there 's a difference in Pearls Aliae nobiles aliae minus generosae some are of a greater some of a cheaper estimation he trades for the best not ordinary common but goodly Pearls 4. The success he findes His labor is not lost but answered with good successe a particular instance or specification of his successe is that he findes goodly Pearls 5. What doth he finde of greatest value He findes a Pearl of superlative invaluable price A Pearl beyond compare of more worth then all other Pearls whatsoever and that is The Pearl of price 6. and lastly Here 's set down what the purchase cost him and that 's all that he had Thus far of the bare letter of the Parable according to the dark part of it But there 's a mystical meaning to be considered let 's take off the veil and give in the interpretation I shall open the terms in that order they lie in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Kingdom of Heaven in this place is plainly set forth the administration of the Gospel It 's call'd the Kingdom of Heavens in the plural alluding to the other Heaven the habitation of glorified Scopus est commendare Evangelâ—uÌ„ piis à singulari praestanuâ eâdemque opera dicere quâ—nti Evangelium a piis fiat Pisâ—at Saints and Angels The Gospel of Christ is that Heaven on Earth which will bring us to that Heaven above Piscator observes on the place The scope of all is this to inhance the incomparable worth and estimation of the Gospel in the hearts of the godly It followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Merchant man This Merchant is every true believer who drives a continual trade for Heaven who is industrious and indefatigable in his labors He seeks after faith repentance holyness of life the kingdom of God and his righteousness the reconciled countenance of God in the face of Jesus Christ These are the Jewels for which he searcheth This is his sole imployment to negotiate Instar negociatorum debent conquirere pretiosas Margaritas fidel pietatis Pareus in loc for Heaven He trades not for trifles but weighty precious Commodities His merchandize is particularized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodly Pearls the Pearls of faith and holyness as Pareus on the place The Gospel holds forth goodly Pearls goodly Promises goodly Ordinances goodly Graces a goodly recompense of reward the beauty thereof will enamor the soul and the Treasure therein contained will more enrich it then all the Kingdoms of the World and the glory of them And what success he had you may see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Pearl of great price is Jesus Christ The Gospel is the Cabinet Margarites as Pliny and other Historians observe are produced out of the dew of Heaven and Shell-fishes draw in that dew They are called Vniones because usually they are found two by two unsevered in the same shell And that which is last to be opened is the price paid to purchase this invaluable Pearl Quis magno emit Margaritam nisi cui notum est pretium Mucul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None will buy this Pearl who knows not the price saith Musculus T is evident that this Spiritual Merchant was a man of knowledge The knowledge of the worth of Christ made him so willing to sell all for him He stands not dodging and cheapning hoping to bring down the price he knoweth Christ to be
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
do living without God in the world As one said either this is not Gospell holding up the Bible in his hands or you are not Christians But this is Gospell that if we believe not we shall dye in our sinnes therefore we that live in our unbeliefe are not Christians 4. Infidelity consists in this when we live by sense and not by 4. Infidelity is a living by sense faith we believe no more then what we see if our sense and our reason failes our faith failes as in the case of Thomas Joh. 20. 27. But we ought to live by faith and not by sense Many will believe nothing but what they can give a reason for though the waies of God are most reasonable and religion is a reasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 1. profession and a reasonable service is commanded yet it s above reason and transcendeth the capacity of a naturall man That person must have his senses exercised and a spirituall eye that will discerne the misteries of God see how the Apostle describes faith Heb. 11. 1. To be the substance of things not seen And the Patriarches saw the promises a farre off Heb. 11. 13. What then though sense faile and reason is nonplussed yet the promises of God never faile This sometimes is the fault of Gods own children under desertions who conclude awry and say they have no faith because they want feeling whereas feeling is an after thing Eph. 1. 13. And faith may be in the Root alive though the fruit appeare not presently to the sense There is truth of faith where there may be want of sense and apprehension In so much as faith and doubting may goe togeather as appeares Mark 9. 24. Lord I believe help my unbeliefe This living by sense more then faith is a great peice of Infidelity hence it came to passe that Abraham and Isaac both denied their wifes in them there was sense and fear joyned togeather Sarah laughed at the promise there was sense as appeares by her answer Ge. 18. 12. Sense acted in David and not faith when he said in his heart that he should one day perish by the hand of Saul 1 Sam. 27. 1. Wherefore he betook himselfe immediatly unto the Philistines 1 Sam. 27. 1 2. Here 's the Triall Sense saith no Faith saith yea Sense saith its impossible Faith saith all things are possible to the believer Sense saith its incredible and unreasonable Faith saith I believe though incredible and unreasonable Sense saith and reason pleads we can dispute and argue no longer Faith saith leave of disputing and learne to believe Thus did Abraham and he acted upon a principle of faith Ro. 4. 19 20. 5. Infidelity consists in the Non-application of promises upon 5. Infidelity consiâ—ts in the Non application of promises Gal. 2. 20. the termes of the Gospell for to belive Christ is a Saviour and not my Saviour what comfort can I take in it To believe Christ dyed for sinners and to exclude my selfe from any benefit by his death this is a dreadfull condition Paul applied Christ to himselfe Gal. 2. 20. Who loved me and gave himselfe for me And so did Thomas my Lord and my God Now heares a great difference between presumptuous sinners and poore weak believers Presumptuous sinners are too hasty to apply too much and poore weak Christians are too backward and apply too little Every presumptuous sinner would be blessed and happy and will say Christ dyed for him but he is a stranger and grossely ignorant who they are to whom appertaines blessednesse It 's appropriated Matth. 5. to the poore in spirit to the pure in heart to those that hunger and thirst after righteousnesse but poore weak believers are afraid to lay hold on promises and question their interest in them Now to speak to weak Christians whose faith is true though but little let them know that their little faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like pretious 2 Pet. 1. 1. faith they would faine have more faith they pray for more and they strive for more it 's their griefe and cause of heavinesse that they have no more do you not then whatever you are stand in your own light O therefore tast and see that God is good stay upon his promises and apply your selves unto Christ the poorer you are in your own spirit and the more sensible of your unworthinesse the more fit you are to receive Jesus Christ and if you dare not apply Christs promises unto you be sure that you apply your selves unto Christ and his promises relye stay and leane upon them let them not goe Faith is both a hand and an eye you must lay hold on Christ and look unto him as they did on the brazen Serpent in the wildernesse This faith acts Q. O but I am afraid I tremble I dare not lay hold on Christ I dare not make this application to my selfe Ans To answer hereunto 1. Know a Paralitick trembling hand may receive a pretious pearle 2. Christ invites thirsty hungry poore naked indigent lost creatures such as are undone in themselves to come unto him Art thou sensible of thy poverty nakednesse undone condition thou art invited why then dost thou not make hast unto Jesus Christ 3. Those that come are accepted such I mean who come in faith so Christ declares Joh. 6. 35 37. And the not coming unto Christ damnes multitudes of soules Joh. 5. 40. But I proceed to the second head propounded the proofe of 2. Vnbeliefe hath severall Aggravations the doctrine from Scripture that this sinne of unbeliefe is such a Grand-damning sinne and this will evidently appeare from those severall Aggravations mentioned in the Word of God 1. Unbeliefe maketh the Word of God unprofitable unto us Heb. 4. 2. The word profited not because not mixt with faith We thrive not under Ordinances because of unbeliefe If in our estates we find out that there 's some wastfull licentious course of living that hinders us from thriving and causeth us to grow behinde hand we should carefully avoide that Infidelity hinders our souls from thriving hence comes a leannesse in our soules notwithstanding a fatnesse of Ordinances and great barrennesse and unfruitfulnesse because we believe not the word 2. This sinne causeth Apostacy Heb. 3. 12. Psal 78. 57. 3. It scapes not unpunished in Gods own Children Luk. 1. 20. Zachary was struck with dumbnesse for not believing the Angell 4. Unbelievers are joyned with the most abominable sinners Rev. 21. 8. 5. The Scripture pronounceth damnation to be the portion of unbelievers in the future tense it s said Mark 16. 16. and Joh. 3. 36. He that believeth not shall be damned but in the present tense Joh. 3. 18. They are as sure to be damned as though the were already in hell It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the signification of the present tense as if the unbeliever were actually damned or in a damnable condition 6.
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.
the lowest Scholar ought to know it And therefore its insufferable that hee who professeth himself a Doctor in the church should be ignorant of that doctrine Cogitemus hic quanta caecitas necessario obtineat in eo populo in quo Doctoribus ipsis Musculus in loc potest objici rerum ad ingressum Regni Dei necessariarum ignorantia so Musculus What blindness must there be in that people when their very teachers are ignorant of the most necessary things These things being pâ—emised for the opening of my text I shall ground my discourse upon this experimental truth of doctrine That There may be and are many men otherwise of great Learning Doct. yet grosly â—gnorant in the maine Fundamentall Doctrine of Regeneration The instance of my Text is instar omnium and it sufficiently proves my assertion yet notwithâ—â—anding I 'le adde thereunto other instances out of the word of God Paul was bred at the feet of Gamaliel of the strictest sect a Pharisee as touching the law blamelesse and yet all this while he knew nothing of Christ and Regenâ—ration until Christ meâ—t with him by the way as he was going to Damascus His confession is upon record That he was a Blasphemer 1 Tim. 1. 13. a Persecuter and injurious 1 Tim. 1. 3. The Pharisees were of great learning and knowledge in the Lawes they stood strictly upon outward washings yet were unacquainted with the washing of the heart Luke 11. 39. The Pharisees were the Rabbies and learned Doctors of their time they boasted much of outward righteousness 1 Cor. 1. 20 21. 1 Cor. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 18. yet their righteousness came short and was exceedingly defective Our Saviour tels them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5. 20. Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Greece who attained a great measure of knowledg were ignorant of this great point and therefore their wisdome hath the brand of foolishness put upon it by the learned Doctor of the Gentiles I Cor. 3. 19. 1 Cor. 20 21. Simon Magus did so bewitch the people and was accounted of such great abilities as he was esteemed the great power of God Act. 8. 10. and yet he was a man unregenerate for he was in the Gall of bitterness and Bond of iniquity v. 23. Tertullus was an eloquent Orator yet never did man abuse his parts more then he who pleaded with strength of eloquence in so bad a cause against Paul What need I adde more The Magicians of Aegypt the Wise men of Babylon the old Heathen Philosophers the Epicureans and Stoicks were all ignorant of Christ and the great work of of his spirit to regenerate souls They accounted Paul but a Babler and they would in all probability have asked the same absurd question as Nicodemus did can a man enter into his mothers womb the second time By all their ratiocinations they could never evince a second birth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This subject came not as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their disputations it was beyond their ken and cognizance and this was never spoken of in Aristotles Lycaeum Zeno's Stoa nor in Plato's Academy I shall now descend to the Reasons of the point and then conclude Reas 1. Drawn from the nature of Regeneration with some usefull Application There are 3 Reasons or Arguments drawn a fortiori viz. From the Nature of Regeneration Of unregeneracy and the free working of Gods spirit and in relation to these three you will clearly see the assertion proved abundantly 1. â—et's consider the nature of Regeneration what it is which being discovered it will plainly appear that there may be a great deal of Learning and other kinds of Knowledge even to admiration Jer. 4. 4. Rom. 12 2. Rom. 12. 2. Ephes 4. 23. 2 Cor. 5. 17. 2 Pet. 1. 4. 1 Cor. 5 7. Gal. 4. 19. Joh 3 6. Mat. 3. 11. 1 Pet. 2. 2. of the world whilest in the mean time men may be mere strangers to this great work of Regeneration Let 's enquire how the scripture speakes of Regeneration Sometimes it s compared to circumcision Jer 4. 4. its called the renovation of the mind Rom. 12. 2. The renewing in the spirit of the mind Eph. 4. 23. The new creature 2 Cor. 5. 17. The divine nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 4. a new Lumpe 1 Cor. 5. 7. The forming of Christ in the soul Gal. 4. 19. To be regenerate is to be born of the spirit Joh 3. 6. to be baptized with the Holy Ghost and fire Matth. 3. 11. And these are new born babes 1 Pet. 2. 2. This gives a man esse supernaturale a supernatural heavenly-born being Regeneration lookes at the inward man the hidden man and there makes a blessed change All the documenta principia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are called of the strictest Philosophers could never bring any to understand what Regeneration meant Their counsells tended only to the reâ—ormation of the outward man to keep men in a decorum and within bounds of morality to follow those dictates which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they never aimed at heart-pollution heart-reformation the searcâ—ing out of Spiritual filthiness vain thoughs c. The best of your heathen Philosophers were Mole-ey'd bat-ey'd they could not see nor understand what purification of the heart meant Now then Regeneration being a supernatural work as is forementioned by plain scripture Testimony it s no wonder that many men of excellent parts who act upon dictates and principles of nature only that they are strangers unto this great mystery of the new birth 2. Another argument may be drawn from the nature of unregeneracy Reason 2. Drawn from the nature of unregeneracy The state of unregeneracy is a state of impurity enmity blindness and deadness First it s a state of impurity Original sin is an universal pollution Psal 51. 5. Job 14. 4. An unregenerate man is a compound of all sin he is a Cage of unclean Birds a Sink of impurity He is as a Reverend Divine gives a fit expression A Pitcher of earth fill'd up to the brim with the poysonfull liquor of Hell Originall sinne is Mr. Wheatly of Banbury on the new Birth that spawn whence is multiplied an innumerable fry of actuall rebellions What is corrupt nature but a filthy dunghill of all abominations The heart is the Devills Magazine to store up all manner of wickedness the tongue is set on fire of hell a fountaine of all sorts of evil communication The hand an instrument of deceipt and violence The eyes windowes and thorowfaires to let in all sorts of impurities the feet swift to run the divels errand and the whole life is a continued trade in sin to use the expression of the same pretious Divine now with God The life of an unregenerate man is one continued Webbe of wickedness made up by the divell and the flesh an