the same senselesnesse and stupidity they have all eâ—s alike and see not ears and Ps 115. 8. hear not feet and walk not They that make Idols are like unto them and so are all such us put their trust in them Had not this charm of Infatuation a strange power upon the mâ—nds of the English Nation when that notorious cheat of King and Parliament began to commensâ—… and walk the world with such genâ—ral reception and entertainment aâ—d did not the juglers of this age belieâ—e as much when men did not blush to â—reach and print That the opposing the Kings power was the justest way of â—efending it That the fyring ofCanoâ— at his Royal person was to be understâ—… sor his defence and preservation â—hat an Army was necessary tâ— bring hâ—m to his Parliament when â—e was there before as was pretended in his â—est capacity and that an Army was as necessary to keep him from his Parliaâ—ent when he would have been there personally for the just satisfaction of hiâ— people And now that men have seen how well his power and his person hâ—th been defended now that they have seen the râ—ine of Religion and gooâ— laws in the murther of their Soveraign and the Liberty of the subject resolved into the arbytrarie pleasure of the Souldier is not the delusion as strong at this day as ever Is not our Infatuation together with our miseries encreased almost into a miracle Is there any man almost that for fear of himself dares thus expostulate with himself what have I been doing now these 7. or 8. yeers what contributions have I given to the present miseries and confuâ—…on of my Nation Gods Truth is still the same but is not my understanding strangely changed from what it was Is there not a ly in my right hand To say there are none in this hopeful way of recovery were durus sermo an hard saying which I dare not own But yet let me tell ye the paucity of those who own their errors as they â—…ould be owned that is with repentance and satissaction is enough to proclaim to all the world that the blindnesse oâ— these times is not much unlike to that of Sodom all old and young all Gen. 18. 4 from evâ—ry quarter almost involved and for ought I know may be as nigh destruction too though not by a judgement sent immediately from heaven And now I am speaking of Insatuation it may fall under a question whether the most violent and virulent part of the English Rebels do at this day discern the error of their way or not I know much may be said on the affirmative and most men believe that how ever they pretend Gods cause and the like yet they have many a secret check within themselves for what they do But I am clearly for the Negative and I think I have Scripture grounds for my opinâ—on I shall easily grant there was a time when they did see their error though now I believe they do not For men are no longer masters of their own eyes when once the hand of God hath closed them such as rebel against the light of Gods word knowing it to be so it is most just with God to obstruct the way of his truth and to close up their senses for ever lest they should see with their eyes and hear with their ears and be convert c. And that this is not a private guesse of my own vouched with as little warrant as charity you shall hear S. Paul speak to it Now the spirit speakâ—th expresly that in the latter times 1 Tim 4. 1 2. some shall depart from the faith giving heed to seducing spirits and doctrine of divels speaking lies in hypocrisie having their Consciences seared with an hot iron Where 't is easie to observe the method and progresse of Gods justice upon such as do see and will not First they shall depart from the faith which they have once professed Secondly they shall give heed to seducing spirits and doctrines of divels Thirdly they shall speak lyes in hypocrisie speak sor truth what they know to be lyes there 's the wilfulness of their sin and then sollows as a just reward their consciences shall be seared and there 's the irrecoverablenesse of the judgement And from the strength of this delusion it comes to passe that men shall think they do God good service when they shall murther his own Ambassadours Ioh. 16. 2â— according to our Saviours own predictioâ— So that as we read in the hystory of Henry 7. of that famous impostor Perkin Warbeck that he cosened the world so long by personating a King that from his accustomed Majestick garb and deportment he began at length to believe himself to be so indeed till his high thoughts of himself were confuted by the base service of the Kings kitchin And as it fares with some melancholy constitutions who by dwelling over long upon their own thoughts and Phantasmes have believed themselves to be beasts and behaved themselves accordingly so the inuring of a mans self to speak lies meerly in hypocrisie to promote imposture is the high way at long running to believe in earnest that to be a truth which at first wâ—s known to be but a lie For it is not enough that the intellect be acquainted with Divine Truth but that the heart be warmed also with love of that truth the want of which is the cause of the grossest error and deception This is cleared also by an express assertion of the same Apostle Because they received not the love of the truth that they might be sâ—ved sor this cause God shall send them strong delusion that they should believealy 2 Thes 2. 10 11 12. that they all might be damned who believed not the truth but had pleasure iâ— unrighteousness So that if these men of whom I speak have adventured upon so bold a sin as to hold the truth of God in unrighteousness that is by their own phariâ—aical malice and perversness have manacled and chained up Gods truth from having any dominion over themselves or actiâ—ns if their eys have beeâ— fixed more upon the spoyl and advantage that mâ—ght be gain'd by a war then upon any true Evangelical grounds in commencing a war if their hearts have been preâ—resolved to expâ—nge or abuse any Text of Scripture that might stand in their way and to imprison any prophet that shall seasonably admonish them of the error of it al which I speak by way of suppositioÌ„ leaving the world to determine of the truth of my suggestions I say it is no wonder at all if these men having sorfeited the benefit of al the fair warnings convincements they have had by their wilfulnesse and obstinacy at this time of day mistake darkness for light Belial for Christ and their own whimseys delusions sor the secret inspiration of the holy Ghost But leaving these men with the Sodomites to grope at noon day and to reflect a
Country men 2. Cot. 11. 26. Our Condition not unlike that which is described by the same Apostle in another place Troubled we are on 1. Cor. 4. 8. 9. every side yet not distressed Cast down but not destroyed Perplexed but not in despair Persecuted but we hope in Christ not under the Doom in the Text not forsaken of our God In these pâ—rils and perplexities our securest way will be to betake our selves unto his shelâ—er and Protecton who is the Psal 65. 5. confidence of all the end of the earth and of them that are a far off upon the sea To thee therefore O merciful and gracious God do we resigne and recommend our selves our souls and bodies out Cause and all our Councels and designs beseeching thee to remove our sins as far from us as they have removed us out of thy favour O thou that sparedst Ninive in compassion to those many thousand innocents that were therein be pleased out of thine infinite mercy to spare those sinful Nations from whence we are and give not up thine heritage therein to such Confusion but turn us O God at the last and be gracious unto thy servants Oh satisfie us with thy mercies and that soon and do not suffer thy whole displeasure to arise upon us but do thou arise and have mercy upon Sion build thou the walls of our decayed Ierusalem and cause thy face again to shine upon thy Sanctuary among us So we that be thy people and sheep of thy pasture shall give thee thankes for ever and declare thy loving kindness from generation to generation Thus I have shewed the several kernels of this Pomgranate but to have insâ—sted particularly upon every one of them would have swelled this Treatise beyond its intended Bulk The main thing I shall fix upon for my subject is the Doctrine of Spiritual Infatuation the epidemical disease and infection of these Times reserving the other considerations to be inserted and interweaved as subservient handmaids to this grand purpose or to be used as so many slight dashes in the pourtraicâ—ure of this ugly and deformed monster of this Age. Incrassa cor populi hujus Make the heart of this people fat The disease we have to do withal lies not in the Head it is not a vertigo or whimsey in the brain an error in opinion But 't is a desperate malignant humour thaâ— flies to the Heart the seat of the vital Spirits and the principal part of the whole body In that black roll of curses we read of Deut. 28. the greatest to my apprâ—hension is that which is set down v. 28. The Lord shall smite thee with madness and bliâ—dness and astonishment of heart And Salomon in that excellent prayer which he made at the Dedication of the Temple makes the knowledge and removal of this plague of the heart to be the characteristick note of true repentance and acceptation with God 1. King 8. 38. 'T is this part that is primum vivens and ultimum moriens as well in Grace as Nature And therefore since the Act of the Spiritual Physitian is so much concern'd in the preservation and recovery of this principal part that I may proceed with the more hopeful successe therein It will not be amisse to proceed after this method namely to shew 1. The disease it self 2. The Causes of it 3. The Symptomes of it 4. The most hopeful way of Cure of it First of the Disease We say in Physick that a disease is more then halfe cured when it is certainly known and disovered and more grand errors are committed by unwary assurances then by illiterate applications This of the heart is mentioned in Scripture with great variety of expressions That which we read so frequently in Scripture of the Sons of Belial men that lived in their generations Absque jugo without any yoke of Religion or Government upon them That which the Psalmist speaks of a people whose hearts were as fat as grease or as brawn according to the vulgar translation Psal 119. 70. That which the Prophet Ezekiel speaks of an Impudent stif hearted people Ezek. 2. 4. That which the Protomartyr Stephen speaks of a stiffnecked people and uncircumcised in heart and ears Act. 7. 51. That which S. Paul mentions of some whose consciences were cauterized and seared as with an hot iron 1. Tim. 4. 2. That which he calls elsewhere Blindness of heart in those who being past feeling have given themselves over unto licentiousness to work all uncleaness with greediness Eph. 4. 18. 19. That which he calls a strong delusion in those who are designed to believe a lie to their own destruction 2. Thess 2. 11. That which he calls the darkness and defilement of the mind and Conscience Tit. 1. 15. The same is the desperate disease of the fat heart in the Text. All these are but so many expressions of the same Malignitie in the Soul So that by the fat heart we are to understand such a Brawny obstinate and obdurate heart as no admonitions can reclaim or mercies move or threatnings regulate or motions mollifie an heart that hates to Psal 30. 17. be reformed that is wilfully resolved to subscribe to â—o command but to pursue with greediness and delight the full swinge of its own sensual and depraved inclinations We say in Philosophy Qualitates intenduntur remittuntur All Qualities admit of intensions and degrees For as in Artificial Contrivances one wheel insers the motion of another and one colour is a preparative to another till the cloth be dyed in Grain As in Matters Military a small defeat at first may be the occasion of a total Rout So in Matters Spiritual per sâ—elera ad scelus one iniquity is ordinarily the dore and preparative to another till at last the sin becoms of a scarlet dye and one Judgemâ—nt if not entertainâ—d as coming from the just hand of God becomes a fatal preparative to another till at last the soul becoms palseystricken and hath no sense at all of the hand that smiteth it Thus it fares with this Porosis tes Kardias This Infatuation or Obduration of the Heart â—s of several Kinds or Degrees I shall speak only of three of them unto which all maâ— be reduced First There is an obduration which is natural and common to the whole lump and masse of mankind The Prophâ—t Jeremy spâ—aks of a foreskin groâ—ing upon the heart which must be taken off Circumcise your selves to the Lord and take away the foreskins of your hearts Ier. 4. 4. Of which Spiritual Circumâ—ision the â—egal in the flesh was but a Type and figure the true Circuâ—cision being that of the heart in the spirit and not in the letter whose praise is not of man but of God Rom. 2. 29. With this foreskin about the heart is every man born into the world and 't is no shame for us to acknowledge the vilenesse of our natural pollution according as Ezechiel describes it Ezech 16. 4.
1 King 18. 19. These factors for the kingdom of darknes are so clearly described by the pen of the holy Ghost and with such particular marks upon them for caution and discovery that notwithstanding all their fine spun arts I should wonder my self into an astonishment to see in a Church where the Prophets Evangelists and Apostles are so often read and preached a people so strangely cosened and ensnared as we have been but that I read that Rebellion is aâ— the sin of witchcraft These must give me leave notwithstanding all their power and influence to do mischief to enter a little into their discovery and though they are very changeable in their shape and complexion yet by the help of that light that searcheth even between the joynts and marrow I shall shew you these wandring stars that so all men thâ—t would not make shipwrack of faith a good conscience may know their danger and lâ—arn at last to fear God and honour their King and to meddle no more with those men who are thus wantonly and desperately given to change Prov. 24 21. And this I take to be no digression at all from the Text since it was the fate of this people to whom the Prophet addresses himself to be ruined by the frauds of their false Prophets who by preaching smooth things unto them laid them fast asleep in their own security and would never suffer them to Ier 14. 15. hear of sword or fâ—mine till they were surprised by these judgements past all recovery We read in Scripture of three sorts of false Prophets there were some whose predictions were very true and yet themselves were false Prophets because their hearts and affections were very false and â—nsincere Such a one was Balaam of whose prophesâ—es we read Num. 24. It s said of him that he heard the words of God and saw the visions of the Almighty v. 4. and by verrue of this illumination he prophefied of Edom Amaleck and the Kenite of the future prosperity of Israel spake partie ularly of Iacobs star which was to rise many hundred yâ—ers after And yet we find this unerring Prophet in his visions brandeâ— by two Apostles S. Iude and S. Peter for loving the wages of unrighteousnâ—ss and was rebuked for his iniquity Iude 2. 2 Pet. 2. 15 16. the dumb Ass speaking with mans voice forbidding the madness of that Prophet Thus Caiphas the Iewish high Priest was a Prophet He prophesied in Ioh. 11. 50 51. the general that it was expedient that one mâ—n should dy for the people and particularly that Jesus should dy for that Nation and this was most true otherwise not â—haâ— Nation only but all the Nations in the world had perished everlastingly And yet the Evangelical history tels us that Caiaphas was notorious conspitator against that innocent Lamâ— of God who was slain for the whole woâ—ld Baâ—…am and Caiphas spake both well but did extremely ill both spake as they were inspired only with this difference between them Balaam knew what he spake but Caiphas did not God opened his mouth as he did the mouth of Balaams Asse which spake true but in the mean time knew not what she spake There is another sort of false Prophets who have been ever employed by the father of lies for the promoting and dispersing of delusions and impostures Thus 400. Prophets are employed and governed by one lying spirit to seduce Ahab to fall at Ramoth Gilead 1 Kin. 22 6. Thus Hananiah prophesied falsly of the Israelites return out of Babylon and strengthned his prophesie by breaking Ier. 28. 10. 11. a yoke from off the prophet Ieremiahs neck and all this for no other purpose but to make the people trust in a ly Jer. 28. 15. And that these Prophets might have the greater credit with the people it was somtimes permitted unto them as unto the Egyptian sorcerers to do miracles to give signes and wonders otherwise that caution of Moses had been in vain Deut. 13. 1 2. If there arise among you a propbet or a dreamer of dreams and giveth thee a signe or a wonder and the sign or wonder come to pass c. by which it appearâ— that the Prophet might be a false Prophet and yet the wonder the sign might have an exact accomplishment only to try the people whether they did love the Lord their God with all their heart and with all their soul Dâ—ut 13. 3. The third sort of false Prophets were such as whether they spake True or false were out of question false Prophets and false in their prophesyings too and that on anoâ—her ground namely Because they intruded themselves into thâ—t Sacred employment without Commission saying thus saith the Lord when the Lord never spake at all by them Of such as these God himself seems to complain of The Prophets prophesie lyes in my name I sent them not neither have I commanded them neither spake unto them they prophesie unto â—ou a false vision and Divination and a thing of nought and the deceit of their heart Jer. 14. 14. These were a kind of over active Prophets that make more hast then good speed They were not sent yet they ran saith another text tâ—ey were not spoken unto yet they prophesied Ier. 23. 21. Of this sort especially are those swarms of Locusts which have so miserably and perniciously invaded our Coasts And therefore to wipe off any scandalous aspersion which may fall upon our Church or Religion by reason of these Boutefeus and firebâ—ands we must professe with S. â—ohn E nobis egressi sunt sed non erant ex nobis These nâ—toâ—…ous Antichrists went out from us 1 Ioh 2. 19. Math. 12 22. and have been seen among us but they were never of us A man may demand of these as of him in the Gospel friend how caâ—nest thou in hither not having a wedding garment So frieâ—ds how came ye into the Church of England without Ordination and Orders Iesus we know Act. 19. 15. and Paul we know and all their lawful successors we know but who ye are we know not We know you pretend to have a Commission from Iesus Christ with so much intemperate boldnesse as if you were the only persons employed and entrusted by him But pretend you what you will we know what Iesus Christ hath concluded of such as you are Ioh. 10. 1. He that entreth not by the dore into the sheepfold but climbeth up some other way the same is a thief and a robber Our Saviour himself was the dore to his Apostles and his Apostles and their Successors the dore to all that ever were admitted shepherds in a regular and Aposto'ique manner The Ministeâ—s of the Gospel are called Stewards 1 Cor. 4. 1 and Ambassadours 2. Cor. 5. 20 Now for an Ambassadour to move in an employment withoâ—t a Commissâ—on is a presumption of so high a nature that I think the Law makes it Treason I' me sure Reason declares it a
to behave himselâ— proudly against the ancient the base against the honourable and the people to be oppressed every one by another which is an accursed condition as full of torment and vexation to an ingâ—niouâ— spirit as of absurdity confusion If he hath mingled a perverse spirit in the midst of us delivered us up to spiritual drunkenness and madness and blasted all our Treaties perhaps for the secret insincerity of our specious disguises Isa 15. 14. Ier. 13. 13. If he hath suffered our people to be eaten up like bread our blood to be made as cheap as water our metropolis to become a portion for sozes our stately pallaces and Temples to be a quarter for horses or a receptacle for thieves and rebels and the overflowings of ungodlines to proceed so far as to quench the light of our Israel by taking away the joy of our hearts and the breath of our nostrils in the life of our Soveraign And notwithstanding all this hath closed Isa 29. 10. the eys of our Prophets and rulers with the spirit of a deep sleep of senslesness security which is the map of our present misery and confusion sure there is great wrath gone out from the Lord against us it concerns every man to enquire after the secret Achan of his own bosom there is great reason to suspect we are under the immediate power and enchantment of a general Infatuation And therefore since the first ground and bottom of infatuation is from a stumbling block of our own laying in the secret depravities and reservations of the heart Let the people no longer charge the errors and infelicities of the times on the prophets nor the prophets on the people but let all look well into our selves and we shall find matter of high provocation both in the prophets and in the people And therefore laying a side all bitternesse and evil speakings against each other Let us turn our charges and clamours into prayers for each other the people sor the prophets that they may be more faithful sincere in the administration and execution of their sacred function and the prophets for the people that they may be more diligent in knowing and more conscionable in practising what is delivered unto them out of the sacred Oracles the people for the prophets that they may be burning and shining lamps in the sanctuary of God and the prophets for the people that they may be translated from the kingdom of darknes into the glorious light and liberty of the sons of God That so both people and prophets may twist and concâ—r in their utmost endeavours to work out their own salvation with fear and trembling Phil. 2. 12. and both be brought nearer to God to serve him acceptably with reverence and godly fear To all these instruments of Infatuation I shall add but one more and that I take to be expresly set down in the Text namely The sincere preaching of the good word of God Go first and tell this people and afterwards make the heart of this people fat that is deliver my message sincerely unto this people though I know before-hand they will grow more obstinate and obdurate upon the hearing of it The prophet Isaiah compares the word of God to Rain and Snow As the rain cometh down and Isa 55. 10. 11. the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater So shall my word be that goeth out of my mouth it shall not return unto me void c. And yet as the same frosty snowy weather that is health to the sound is a burthen to the weak and crazy Constitution As the same refreshing shower which bringeth up the grasse and corn bringeth up the weeds and tares also So the same good word 1. Cor. 15. 15. 1. of God never returns in vain our Labour cannot be in vain in the Lord It may be in vain in respect of your conversion It will not be in vain in respect of your Conviction It may be in vain in respect of your humiliation It will not be in vain in respect of your Obduration It may be in vain in respect of your Regeneration and Salvation It will not be in vain in respect of your Iudgement and Câ—ndemnation Moses was assured before-hand from the mouth of God himself that all his embassies and transactions with Pharaoh should produce no other effect but to render him more obstâ—nate and resolved not to subscribe to the command of God in the dismission of his people yet Moses is sent unto him that the hardnesse of Pharaohs heart as well as the greatness of Gods power might be known unto the world There was message upon message and if these were not enough there was miracle upon miracle and if these concerned him not there was plague upon plague like wave upon wave beating upon himself his servants and the whole Nation of the Egyptians and yet notwithstanding all this we find the heart of Pharaoh hardned into a proverb and an instance of an obdurate spirit unto all posterity What shall we say then Is there unrighteousnesse with God in sending Prophets to the ruin of a people Is there mors in olla Is there death in the Prophets pot Is there poyson in the sincere milk of Gods word I shewed before that corruption in the hearts of the people might occasion corruption in the prophets but can the stench and infection of that corruption extend it self so far as to â—aint the good word of God No certainly Let God be true though every man a Lyar and let his word be ever sacred and immutable though all the world should be convicted and condemned by it Heaven and earth shall passe away but his word shall not passe away that is accordâ—ng as the Rev. 6. 14. scripture comment else where The heavens shall passe away as a scroul when it is rouled together and the Elements 2. Pet. 3. 10. shall melt with fervent heat This goodly Ball of Earth shall be crumbled into nothing and all the gaudy vanities we so much dote on shall passe away like a smoke But not one jot or tittle of that word which may save and must judge us shall passe away or be changed And therefore to prevent any mistake that may arise in a businesse of so great concernment It may not be impertinent to shew first the innocent Quality of Gods word in its own nature Secondly The different operation of this word per accidens in some hearers Thirdly The Reason of this different operation Fourthly what Cautions and Counsels may be needful to prevent its hardning quality in our selves First that we may have no quarrel against the preaching of the word what ever exception lies against the preachers we must know The word of Mark 4. 1. Pet. 22. God is alwaies good seed what ever the ground
be where in it is sown The Doctrine of the scripture is alwaies sin ere Heb. 5. 14. milk what ever the stomack be wherein it is received The mysteries of the Gospel are alwaies strong meat what ever the constitution be that should digest it and what ever may be inferred either from the doctrine and practise of the Church of Rome to draw contempt upon that Sacred ordinance of preaching or from the vilany and infelicity of these times wherein all Religion seems to be resolved into hearing and our English Nation without the hands of a Bishop turned all into Ecclesiasticks Yet I dare affirm the natural life may as well be sustained without the supply of our daily bread as that Grace the life of the soul can without a miracle either increase or be preserved without the constant nourishment of this Heavenly manna S. Paul makes the preaching of the word one of the main hinges whereupon our Salvation depends First he lays this down for a ground which he derives from the Prophet Ioel. Whosoever shall Call on the name of the Lord shall be saved And from thence he argues thus How then shall they call on him iâ— whom they have not believed and how shall they believe on him of whom they Ioel 2 32. Rom 10. 13. 14. have not heard and how shall they hear without a preacher and how shall they preach except they be sent that is lawfully and Ecclesiastically ordained and appointed thereunto The Gospel of Christ is the great Eph. 1. 13. power of God unto Salvation The businesse of our ministry is nothing else but a spiritual negotiation for your peace and atonement and the word we preach when we speak as we ought to speak is a word of truth wherein you cannot be deceived in us you may in it you Eph. 1. 13. Act. 14. 3. cannot It is a word of Grace not only Originaliter as descending unto you from the fountain of all Grace but Effective a fruitful word in begetting Grace in the heart It is a word of promise Rom 9. 9 wherein you have the richâ—s of Gods mercy like unto a cabinet of invaluable jewels laid open and presented to your own choise and acceptation and it is a word of faith too that helps you to an hand whereby you are able to lay hold on those precious and soul saving promises It is a word of Reconciliation 2. Cor. 5. 19. when you are at variance with God when you have sinned your selves out of his favour and protection and want an expedient to take up the difference It is a word of Salvation when Act. 13. 26. you are ready to sink under the burden of your own guilt and desperation It is a word of comfort and assurance of Gods favour in the most tempestuous and stormy weather of affliction 〈◊〉 word of Consolation in the houre oâ— death and when this bubble life shalâ— expire you shall then find it by expâ—… riâ—nâ—e to be a word of Eternal life So that as S Paul reasons in anotheâ— Ioh. 6. 68 case concerning the Law That thougâ— the law might be the Instrument of sin and of Death and Condemnation yeâ— God forbid saith he that I should conclude any otherwise but that thâ— law is blamelesse and the Commandmeâ—… holy and just and good so God forbid Rom. 7. 12. we should complain of the good word of God as of a killing letter becausâ— some hearts are already dead in trespasses and sins God forbid we should complain of the light of the sun because some mens sore eyes are ofsended at its brightnesse and luster God forbid we should complain of the wholson favour of this Celestial salt because some mens wounds and galled Con. sciences cannot endure the sharp and searching quality of it But as it fared with the Christians in some persecutions when ever the Heathens were oppressed with any calamity the general clamour and vogue oâ— the people was presently Christianoâ— ad Leones away with the Christians to the Lyons or as it was the blind and Bedlam clamour of the bewitched multitude at Westminster to cry out for Iustice and Execution against his Sacred Majesty of incomparable memory as if his innocent and pious life which now too late they see was under the Divine goodnesse the life of the Kingdoms peace and felicity had been the obstruction of it So is it very usual with Tom fool and Tom a Bedlam being smitten or angred by another to strike him that stands next to him or like peevish and crazy patients who are wont to cry out upon the physitian and medicaments because they themselves are perverse and will not take them or their stomacks crude and corrupt that they cannot digest them Thus we have seen a wicked and adulterous Generation from some errors in some Bishops conclude that excellent and Apostolique order to be Antichristian Thus we see men daylie rave in their mad fits and cry out with the priest and the Iesuite ye see what comes of so much preaching as if the errors and exorbitancies of some preachers could with any reason or Iustice be fastned upon that Sacred ordinance of preaching Certainly there could be no religion left remaining in the world if the bare abuse of what is Sacred and Salubrious should take away the lawful use of it then muâ—… we discard our Sacraments as well 〈◊〉 Sermons and our Bible as well as both for these God help us are day lie mucâ— abused by Hypocrites and profane persons No let us evâ—r blesse God for this and all other means of Grace and spiritual advantage and let it be our wisdom and care to make such use of them whilst we have them as that we nevâ—… provoke him to deprive us of them how severly soever the word of God or his ministers may deal with us oâ— our dearest sins yet let us ever give 〈◊〉 old Elys esteem and entettainment Gooâ— is the word which the Lord hath spokeâ— though it should bring a Curse upoâ— our selves or families We are now in the next place to look upon the different operation aâ—… effect which the good word of God produceth in the hearts of men We read in Ezra 3. that when the Iews returned from Babylon by the favour and permission of Cyrus to build again thâ— Temp'e at Ierusalem it is said thaâ— many of the standers by wept with 〈◊〉 loud voyce when the foundation wâ—… layd and many shouted aloud for joy Thâ— Ezra 3. 12. act of Building was the same and thâ— persons were all equally concerned iâ— it as in the restauration of their religion and yet see what contrary passions in their extremities are derived from the same object The Crucifixion of our blessed Saviour was so sad a spectacle that the Sun in the Firmament seemed to turn away from beholding it and yet its observable what a strange and different operation this dismal object wrought in the minds of the two
â—e suspected to receive hiâ— employâ—…nt 1 Cor. 3. 12. from the envious man mentioned Mat. 13. 28. and he that shall build hay and wood and stubble upon an Evangelical foundation shall certainly expose his work unto the fire though perhaps his person may be preserved For the manner of your hearing three cantioâ—s may be necessary to re-inforce and explain our Saviours couâ—sel Take heed how ye hear That is Take heed 1. How ye are prepar'd before ye hear 2. How ye are disposed when ye hear 3. How ye are resolved and reformed when ye hear First How prepared The word of God is compared to seed and mans heart to ground now the husbandman will tell ye there goes more to the reaping of an Harvest then the bare sowing of the seed There must be plowing and dunging and fallowing and gathering our the stones and much more bâ—…ore the corn comes into the barn And this the prophet Jeremy knew well when he bespake the men of Iudah and Ierusalem from the Lord saving Break up your fallow ground and sow not among thorns that is as he explains himself in the next verse Circumcise your selves to the Lord take away the soreskin from off your heart Ier. 4. 3 4. And upon this ground Iohn the Baptist was lent to prepare the way of the Lord by preaching Mat. 3. 3. repentance and amendment of life that so the people might be in a capacity to receive the benefit of Evangelical grace Elihu tells us when he expostulated a businesse with Iobâ— three friends he had a certain matter within Iob 32. 19. him which was like wine which hath no vent but is ready to burst the new boâ—tles that contain it and our Saviour tels us for certain â—hat if men put new wine into old bottles they shall quickly have an end of their wine and the bottles too for the wine will be spilled and the bottles will be marred There are ceâ—tain seasonings of grace Math 9 17. which are very necessary to a Christian before the wine of Gods word be reâ—eived into the soul Two things especially the heart must be seasoned withal First it must be seasoned with humility We have an experiment in I hylosophy that from the bottom of a deep well a man may see the stars at noon day whâ—ch he that walks abroad in the Sunshâ—ne cannot do The ground of best advâ—ntage from whence a Christian may look into divine mysteries is from the valley of humiliâ—y namely from an humble sense of his own wants and an humble esteem of his best performances I dwell in the high and holy place saith God Almighty not only there but with him also that is of a contrite and humble spirit to revive the spirit of the humble the heart of the contritâ— ones Isa 57. 15. The world is so â—ul of pride prejudice that what between Athenians that digest no doctrine that savours not of novelty and strangenesse and Scribes and Pharisees that reject aâ—… doâ—…rine that makes against themselvs there is little hope of any reasonable proportion of fruit to be reaped from all our pains what â—hough the preacher be none of the greatest Rabbins what if unelâ—quenâ— â—… indiscreet yet 't is Gods word not his â—hen faithfully deliver'd and where the clâ—er word of God does noâ— prevaâ—… without eloquence I shall very much suspect it will not prevail with it I shall close this point with S. Pauâ—… caâ—…t Let no man deceive himself if any man among yâ—u seemeth to be wise in this world let him become a 1 â—… â— 18. â—â—…r 8. 2. sool that he may be wise And if any man think that he knows any thing he knows nothing yet as be ought to know Them Psa 28. 9. that be meek God wiâ—… guide in their judgement and such as are humble them will he learn his way Secondly the heart must be seasoned by prayer Gods word is spiritual we are carnal there is so great a distance between these two that the carnal or natural man cannot discern the things 1 Cor. 2. 14. of the spirit And we that are spiritual fishermen may toyl all night and catch nothing except Christ be with us in the ship Faith the great hinge whereon our salvation doth so much depend is not a flower that grows in our own garden We read of Lydia that as Paul Act. 16. 14. preached God opened her heart that she attended to the things that were spoken of Paul God keeps the key of every mans hearâ— he openeth and no man shutteth Rev. 3. 7. shutteth no man openeth But let me tell ye there is no use of a Key where the doâ—e is fast boâ—ted and barr'd within I grant Christ can â—nter into the soul as he did into the Assembly of hâ—s disciples the dores being sâ—ut wherâ— they were assembled sor fear of the Iews Iohn 20. 19. Or he câ—n force those iron dores of our hearts at his own pleasure But we have no assurance that he will do all he can do for our humour and satisfaction He could have commanded stones into bread or he could have done a miracle bâ—fore Hâ—…od and yet we know he would not What may be expected from him â—e may clearly understand from â—haâ— Text Rev. 3. 20. Behold I stand at the dore and knock If any man hear my voice and open the dore I will come in to him and will sup with him and he with me Christ will never exclude himself if we do not exclude him And therefore since the way of man is not in himself and since the preparations of the heart in man are cleerly and entirely from the Lord what we Ier. 10. 20. Prov. 16. 1. cannot attain unto by hearing let us endeavour to gain by praying That as a man lights a candle to find the snuffers and then sâ—…s the candle that it may â—uâ—… cleaâ—eâ— that as my body first warms my clothes and afterward my clothes keep warm my body so let our prayers contribute an advantage to our heaâ—ing and our hearing unto our praying First let us so pray that we may â—eaâ— and aâ—terwards so hear as that we may pray and live and walk and serve our God in truth and sincerity with reverence and godly fear 2. As we must be prepared before â—o we must be rightly disposed when we hear To a â—ight disposition there is somthing to be disposed of before we come to heâ—… and S. Peter will teâ—l ye what â—…t is namely the â—aâ—…ng aside all malice and all guâ— and Hypocrisies 1. Pet. 2â— 1. 2. and envies and evil speâ—king that so as new born babes ye may desire the sincere milk of the word that ye may grow thereby To these incongruities and inconsistences with religious Hearing give me leave to remember ye of that irreverence and scandalous deportment which is notoriously visible in some men even in the time of Hearing who
by their irreligious glances their whispering comments and their impudent aâ—…ronts to Christs Ambassadors even in the delivery of their sacred messages do evidently declare that they do not only secretly bolt the dores of their hearts against the preaching of Gods word but that they set up a Bill of defiance against it even in their countenances I know I may be thought by some to be too severe if not Pedantick in this particular but publick scandals must have publick reprehensions Nor do I presse thiâ— out of any design to advance our esteem but to prevent yoâ—r ruin My Zeal and indiâ—nation shâ—ll ever express it self both ways as well agaiâ—st those that give scandal out of the pulpit as against those that take scandal and exception where none is given Non est ludendum cuâ— sacris Holy duties must be performed after an holy manner God is very jealous of his honour especially in his Name and Worship And though his patience and longsurtering be highly provoked every day in other things yet in this he is quickly stirred up to an expression of anger as appears by the sad histories of vzzah the Bethshemites Nadab Abihu the sons of Aaron and the 250. princes that oâ—ered incense Num. 16. God will be sanctified in all those that draw 2. Sam. 6. 7. 1. Sam. 6. 19. Lev. 10. 2 near unto him in his worship and before all the people will he be glorified Lev. 10. 3. And therefore keep thy foot when Eccl. 5 1. thou goest to the house of God that is look carefully to thy affections see that thy heart be tender and disposed aright to receive the impressions of Grace Two properties there are of a under heart 1. it is always sensible moved at what is propounded out of the word of God If any thing be propounded from the promises of grace and mercy a Tender heart is presently enflamed and warmed with the comfort of it like the hearts of the two disciples our saviour overtook as they were going to Emaus Luc. 24 32. If any thing be propounded from the Threatnings of Gods Iustice there is presently a sense of terror in thâ— tender heart This terâ—oâ— or trembling of â—eart when it ariseth from an apprehension of Gods anger and discountenance is of great esteem and acceptation in the sight of God Heaven is my throne Isa 66. 1. 2. saith God and earâ—h my footstool but to this man wil I look or have respect even to him that is poor and of a contrite spirit and that trembleth at my words And we read of good King Iosiah that he received an answer of peace from Huldah the prophetesse upon this very ground Because thine heart was tender and thou didst humble thy self before God when thou heardest his words against this place and againsâ— the inhabitants thereof and humbledst thy self before me and didst rend thy clothes c. Thou shall be gathered to thy grave in peace neither shall thine eys see all the evil that I will bring upon this place 4. Chron 34. 27. my heart standeth in aw of thy word said he that was a man after Gods Psal 119. 101. own heart In aw of thy word because the word of an omniscient God that knoweth every secret cranny and â—revise of my soul In aw of thy word because the word of an omniporent God who is able in a moment of time to blast a thousand worlds with the breath of his displeasure In aw of thy word because the word of a just and a sin-revenging God and in aw of thy word because that word by which I must be judged at the last day Secondly A tender heart as it is a sensible so it is alwayes a pliable and yeilding heart Like wax it may be moulded into any form will receive any impression It is said of some Iewish converts that upon the hearing of Peters sermon they were pricked in their hearts and they said to Peter and to the Act. 2 37 rest of the Apostles Men and brethren what shall we do They were ready to do any thing the Apostles would advise them for the recovery and preservation of their own souls And the first evidence we have of S. Pauls Conversion was in his readinesse to be commanded Domine quid me vis facere Act 22. 10. Lord what wilt thou have me to do we are then Auditores idonei candid and Christian-like auditors when the word of God hath a kind of operation on our soules when it works such a ready obedience in our hearts that we throw away those arms by which we have rebelled against our Lord and maker dismantle the strong holds which sin hath made in us when it subdues every raigning and rebellious lust and we are contented to resigne up our selves to be governed and regulated according to its wisdom and direction Lastly we must be reformed and well resolved after Hearing First we must resolve to keep the word as well as hear it not receive it in at one ear and suffer it to passe out at the oâ—her S. Iames Iam. 1. 25. condemns such a one for a very fruitlesse and unworthy Hearer wâ—o comes to the word as to a looking glasse wherein he sees his ugly spots and deformites but immediatly goâ—th away and forgetteth what manner of person he was No the good seed in good ground is expounded to be those who in an honest and good heart having heard the word keep it and bring forth fruit with patience Thy word have I hid within my heart that I might not sin against thee saith David Psal 119. 11. Luc 8. 15. Better no Hearing at all then no retaining of what we hear Habendum and Tenendum To have and to hold is the best title in the law and to Hear and to retain is the best possession of the Gospel Secondly we must resolve to Apply the word Gods word is a Rule and his Church a spiritual building There can be no Building or squaring without a Constant application of the Rule I like not those scandalous and particular applications which sâ—rike at mens persons from the pulpit which some unwise builders make the greatest pan of their â—usâ—neâ—…e our Saviour would not speak in expresse terms no not to the Traytor Iudâ—s but cast the Treason among hiâ— Disciples and lest every man to enquire into himself to find out the Traytor Though we aym at no manâ— person from the pulpit yet wee must level at every mans sins and he that finds himself guilty of those sâ—ns we preach against shall have my leave to conclude the preacher meant him Solomon tells us The words of the wise are as goads and â—ayls fastned by thâ— Eccl. 12. 11. masters of assemblies which are given from one shepherd Not only as goads to prick men forward unto Christian duties but as nayls also to fasten and keep them where they should continue now though the driving of the nayl belongs
to us yet the clinching and fastning of the nayl belongs to you I grant that preaching witâ—out Application is like a nayl without a point but when we have sharpned and driven our nayl to the head yet if it be not clinched on your parts our pâ—eaching and your Hearing may be both in vain Thirdly we must resolve as to keep and Apply the word so in the last place to obey it Not to play fast and loose with it as we please to respect it when it serves our turns and to crosse it whâ—n it crosseth us but to entertain it always as our governour and guide and to embrace it as our sweet familiar friend to make it a lanâ—horn unto our Psal 119. 105. feet and a light unto our â—aths and to give it the sole and entire conduct of our selves and all our aâ—…airs We say the meat is well besâ—owed on thoâ—e that not only eaâ—e it with a good stomack but such as thrive and encrease in health and strength by it There were Math 13. 21. that heard the word with joy in the parable of the sower and yet their heaâ—ts were no better then stony ground and their fâ—ui◠〈◊〉 away assoon as it was sprung up The best commendation of our pains at any time must be taken from your practise A Sermon is well heard when there follows some abatement of sin some improvement of Grace some increase of spiritual strength and nourishment in the soul Such as are truly planted in the house of the Lord are said to flourish and Psal 92. 13. spread like a Cedar in Lebanon to bring forth still more fruit in their old age and to be fat and well liking In Luc 12 48. brief To whomsoever much is given of them shall much be required God expects our fruit should be proportionable to the seed sown to his pains and Husbandry about us and if it be not so I tremble to think how unsatisfactory our account wâ—ll be at the general Audit I shall therefore conclude my counsel with that of S. Iames Let every man be swift to heart slow to speak slow to wrath let us lay apart all filthinesse and superfluity of naughtinesse and receive with meeâ—nesse the ingrasted word which is able to save our souls And let us be Doers of the word nâ—… Hearers only deceiving our own selves And thus having shewed the nature degrees of spiritual Iâ—fatuation together wiâ—h its instrumental causes I am now to proceed to the Signes Symptomes of this dangerous disease Physitians say a disease is more then half cured when it is certaâ—nâ—y known And sure of all other there ought to be a particular care used in the discovery of this disease because the persons infected with it have the least sense of it Our Saviour hath long since foretold what shall be the signes of his second coming to Judgement and they are set down for our warning and instruction Mat. 24. and Luc. 21. And we find him reproving the Pharisees and the Sadduces in that they could discover fair or foul weather from the face of the sky but were not able to discern the signs of those Times As there are Signa Mat 16. 13. Temporum certain Signes belonging to certain Times so there are Signa Morborum certain Signs belonging to certain Diseases The plague of Leprosie under the Law was discerned by two Signes Namely iâ— the hayr within the plague were turned white and the spot were deeper then the skin It was evidence Lev. 13. 3 enough for the priest to conclude it a Leprosie to pronounce the person so infected to be unclean The plague of pestilence wherewith our land hath been so often visited hath certain spots and swellings which the common people call Gods marks or Tokâ—ns which when â—he Searchers perceive they presently shut up the house make a red crosse or write Lord have mercy upon us upon the dore Those Rootâ—â—hat ly concealed in the earth all the Winter are easiâ—y discerned in the Spring by such sprouts and suckers as arise from thence There is a Root of bitternesse in the false heart of man which though it ly close concealed from the eâ— of the world yet there are certain sproutâ— and sprigs that at some season or other shew themselves from whence a man may conclude that such a root there is not far from thence I shall think it discovery enough on my part to shew such evidence as appears above ground leaving every â—an to look farther into himself â—hen is possâ—ble for me to do since the power of discerning spirits is long since expired So that as many Lines are drawn from the same Center and many poysonous threds concur to make up the same spiâ—…rs webb so this Bond of iniquity is â— chain of divers links a Cord of diver twists and though the Divel appear not in any ugly sormidable shape yâ—t it will be no hard matter to discern the track of his cloven foot all along the path of spiritual Insatuation Thâ—â—irst evidence then which I shal produâ—e aâ— a Symptome of Infatuation is Tâ—e strange adherence and belief which is very ordinarily given to notorious â—and apparent Lyes and Delusions For aâ— it is the policy of men having to do with wild and resractoâ—… beast to make it their first care to blinâ— theâ—r eys that by that means they may â—…ne their hearts and bring them to thâ—…r beâ—k and lure So it is the policy of that grand Artist the Divel first to câ—st a mist before the eys of those he intends to abuse with his jugling frauds that so he may carry them â—oodwinkd to their own destruction Was it not a strange Delusion in the Israelites after so long and so remarkable experience of Gods visible power and protection over them to mistake a Golden Calf for the Great Iâ—hovah To Psal 107. 20. change the glory of their invisible and incorruptible Creator into the similitude of an ox that eareth Grasse To Apostatize and fall away from the true God and to worship and fall down to the stock of a tree and yet this is the best account we have of that infatuated people in the prophet Isaiahs time who thus complaineth of them They have not known nor understood for he hâ—th shut their eys that they cannot see and their hearts that they cannot understand And none considereth in his Isa 44. 18. 19. 20. heart neâ—…her is there knowledge nor understanding to say I have burnt part of my God in the fâ—re I have baked bread upon the coals thereof and shall I make the râ—sidue thereof an Abomination shall I fall down to the stock of a tree He feedeth of ashes a deceived heart hath turned him aside that he cannot deliver his foul nor say Is there noâ— a ly in my right hand And from hence the Psalmist makes the Idol-maker and the Idol-worshipper and the blockish Idâ—l it self to be all of
theames it is but in order unto this end which is the grand designe of our profession And therefore if there be here any drooping or dejected Soul that groanes and labours under the weight of any burthen either of Guilt or misery I shall say unto that Soul as was said to blind Bar timeus Be of good Comfort rise Iesus thy Saviour calleth thee His invitation is most Gracious and Pathetical Come unto me all yee that are weary and heavy ladenâ— and I will refresh yee Come unto me all yee that have hitherto rejected my messages of peace and Love minding your faâ—mes your oxen your wives that is your pleasure and your profit more then my seasonable invitations Yee that have forgotten me in the day of your peace and prosperity and denyed and abjured me and my Gospel in the day of your Tryal and persecâ—tion Come unto me all yee that have wearied me with your Iniquities â—…de me to serve with your sins yee that have peirced and scourged and crucified me again afresh by your backâ—…iding and impenitency yee that have so often grieved my good spirit that would have sealed you unto the day of your Redemption Come unto mee all yee that have mangled and torn the seamlesse coate of my Church to carve unto your selves your own base ends and advantages yee that have made my house of pray'r a den of thievs yee that have persecuted and wounded me in my poor members yee that have imprisoned and impoverished my Embassadours and dethroned and murthered mine own Anointed yet come unto me however you shall not be upbraided with the foulnesse of your sins only come with broken hearts with bleeding Souls with the sighs and groanes of Labouring and heavy laden Consciences and I will refresh you If you shall still obscure and justify your sins you shall not prosper but if you shall Confesse and for sake them you shall find mercy Are you stung with the guilt you have Contracted by your voluntary presumptuous sins Behold I am that brazen Serpent that healeth all that look up unto me He that believeth in me shall not perish but have life everlasting Are your souls full of Leprosy and uncleaness your vital spirits surprized by the plague of the Heart your Consciences stabbed to death by your own deliberate wounds Behold I am that Lamb of God that taketh away the sins of the world My blood is that fountain which was opened purposly for sin and for uncleanesse That Bethesda pool that cureth all diseaâ—es whatsoever Are your hearts as hard as the nether milstone or as the Adamant It is said that the Adamant it self is broken â—…th goates blood Behold I am that Scape Goate that â—ear on my head alone the iniquites and transgressions of the whole world I never did reject any that came to be healed of their bodily infirmities and I never will reject any that shall come to me for any Spiritual Cure But the wounded spirit will perhaps reply Tistrue I know I am fairely Invited by my Saviour but with this proviso that I bring a true saith a sincere repentance along with me And these jewels are not lodged within my Cabinet These flowers grow not within the garden of my Soul I desire to repent with all my heart but I cannot and I would gladly believe but I find I am not able Well however be not discouraged There is some life even in this deadnesse of spirit There is some secret sparke of Grace even in this smoaking flaxe which hath a promise it shall not be quenched He that hath promised to accept of a willing mind according to what a man hath and not according to what he hath not will entertain and reward even a cup of cold water given in the name of a disciple He that had respect unto the short prayer of the poor dejected Publican will have respect aâ—…o unto thee if thou be but as humble as that Publican He that raiseth in the Soul a blessed hunger and thirst after righteousness hath also 〈◊〉 sed that Hunger and Thirst shal not be 〈◊〉 but that he will give to him that is a thirst to drink of the water of life freely He that gâ—veth both to will and to perform according to his own good pleasure will in his own good time fulfil the desire of those that fear him So that let this be layd for a solid ground and foundation of Christian Comfort That the Desire of mercy in the want of mercy is a real mercy and the desire of Grace in the want of Grace is Grace it self And if thou do not quench these inchoations of Grace and obstruct its operation and progresse whensoever the spirit of God shall blow upon these little sparks thou shalt find them grow and increase into a Coale into a flame enough to chear and warm the soul with Celestial Comfort Hence it is that the Kingdom of God is compaâ—ed to a grain of mustard seed which is reputed to be one of the least of all seeds and yet the Kingdom of God is entirely contained in this single Grain Hence it is that Grace is compared to a little leven in three mâ—asures of meal which in time will leven the whole lump There is a time when Holy purposes are taken and accepted for good performances I wâ—ll go unto my father saith the prodigal and behold his father comes out to meet his son I said I will confesse my sin unto the Lord said David and so thou forgavest the iniquity of my sin And the same good King did but purpose in his heart to build God an House and it was accepted as well as if it had been done and in acknowledgement hereof God promised to establish his house and his Kingdom upon his posterity for ever God accepts of such payment as we are able to make though it be in small pieces or perhaps in coyn that is cracked or clipped and wants its full weight yet if it be not false and counterfeit it shall not be turned back upon us And truly he that grieves and bemoanes himself because he cannot grieve for his sins or because he cannot grieve so much as he dâ—sires is in a Certain way unto that repentâ—nce which is never to be repented of Nay give me leave to go one degree farther Doest thou find thy soul ensnared with the Cords and Customes of thine own twisting or art thou so much a stranger to thy self that thou darest not look into thy dangerous and suspected Condition doest thou feel the throbs and horrors of a wounded Conscience the pangs of Hell and Despair growing upon thy Soul yet give me leave to aske thee this one Question Doest thou notwithstanding thy present fear and horror Love thy Lord and maker or if thou canst not cleerly reply to that Canst thou but resolve me of thy Love to thy neighbour not because he is thy neighbour or thy friend or perhaps thy Companion in evil wayes but because he