the City of God which St Peter cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 4. an immarcessible crowne of glory then thou would'st be transform'd into another manner of man thy tongue will be toucht with a coale from the altar Thy language wouâ—d bewray thee to be a denizon of Canaan thy love joy and hope would be alienated from the world and wholy center upon God who is the love joy and hope of thy soule Were there no future reward of godlinesse the beauty that is in it selfe is more amiable and desiderable then all the Kingdomes of the world and the glory of them What Cleopatra said Cleopatra to Marcus Antonius It 's not for you to be a fishing for small fish but for townes forts and castles And so for those who have the beames of Gods reconcil'd countenance darted into their soules who have a spirituall acquaintance and a sacred communion with the great â—â— God of Heaven and Earth It 's not for them to be trading for meane things for the trash and pelfe of this miserable world but their spirits must aspire unto great things eternall life v. Fox Martyr de Edvardo primo glory and immortality even the price of the high calling that is in Christ Jesus our Lord. It 's story'd of Edward the first that he had a vehement desire to goe to Jerusalem but being prevented by death he gave in charge on his death-bed that his sonne should convey his heart thither and for that purpose he left a great Masse of mony so the Saints though their bodies are not in Heaven yet their hearts are there and their conversation is above though their bodies are here below O that my words might make a firme impression upon your consciences that you would put the highest price upon godlinesse and account it your honour and preferment whilst others labour for corne and oyle and joyne house to house for the perpetuating of their memories let me perswade you to labour for the riches of faith and the riches of Christ that you may be rich in holinesse and may be truly noble by the divine image stamp't upon your soules you that are cald to be Gods Embassadours his mouth to his people how dare ye chuse rather to be schollars to Pythagoras then to Christ by affecting a stupendious silence you that have tooke upon you the charge of soules doe not O doe not maintaine your bravery by the price of blood The time will come when it will be said sheapheard give accompt of the flock committed to thy charge When Andrew shall come in with Achaia by him converted to the saving knowledg of the faith John with Asia Thomas with India Peter with the Jewes and Paul with the Gentiles where then shall the idol shepheard appeare will such an Apology hold I could not brooke the rusticity of the people it would be a crushing of my hopes of preferment if I should spend my spirits upon such illiterate men But how darest thou deny thy breath to those poore soules for whom Christ powred out his pretious blood out of his veines My hearts desire is that all men in place of quality would herein anticipate authority and feed their flocks themselves and labour to approve themselves workemen not to be ashamed not handling the word of God deceitfully Happy were it for us if we could keep a Parliament within our selves and save them a labour by setting upon the worke of reformation every man in his own soule and conscience Hee 's the best Critick who makes a Critica Sacra upon his own heart who labours to understand the Errata of his own life and to wipe them out with the spunge of Godly sorrow Whilst we have an heart and a heart a heart for God and a heart for Mammon whilst worldly pompe and high place come in competition with the glory of God so that we would gladly carry a faire correspondence on both sides if these be our humours we can never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke with a right foote in the waies of godlinesse When thou flatterest thy heart on this wise O if I shone in an higher sphere if I had such and such a place of dignity I should then labour to bring more glory to God thou colludest with thy conscience and art not acquainted with thy selfe-deceiving-spirit how higher places might cause greater precipices If thou art not qualifi'd for the present condition I feare thou wilt be more unfit to manage another This is an hard lesson which I inculcate what shall the wise man deny his wisdome the honourable man his honours the rich man his riches we say t is a strong stomack that can digest much honey so it 's a strong spirit that is not overcome with the sweetnesse of much prosperity It 's a true signe that the Eunuchs were on Jehues side when they cast down Jezebell who had painted her face in pompe and glory so when the world comes in its harlots dresse and inticeth us to all manner of impurity if we can lend a deafe eare unto its syrenicall inchantments if we can bid defiance unto its bewitching allurements this is an argument that we set our faces towards Heaven that we seek a citty which is above whose maker is the Lord of Hosts In the second place I le adde a few directions how we should Use 2 1. For Direction doe to slacken our pursuit after great things and get our hearts estrang'd from them 1. For direction amongst many I shall only advise you to these foure things 1. Labour for a contented mind 2. Learne to deny your selves 3. Study the vanitie of the creature 4. Be acquainted with the fulnesse that is in Christ 1. You must labour for contentation of spirit It 's a lesson worth Dâ—rect 1. Labour for acontented mind the learning Phil. 4. 11. I have learned in what state soever I am therewith to be content what 's the reason that the ambitious never ceaseth climbing the covetous never ceaseth scraping the Epicure never ceaseth swallowing but because he is not contented with his present condition No life to a contented mind it accounts its poore cottage a kingdome it accounts its gleanings a granary its russet beyond all the rufflings in silk and sattin satis est divitiarum nihil amplius velle So Quintilian This is reckned by Seneca Quintil. Orat. 13. Seneca de vita beatâ Solum certe Beatum Cortina Aglium judicavit qui in angustissmo Arcadiae pauperis soli Dominus nunquam egâ—essus paterni Cespitis Teâ—minos invenitur Jul Sol. Polyhist amongst his beatitudes beatus est praesentibus qualiacunque sunt contentus amicusque rebus suis He indeed is a happy man who is contented with his present condition whatsoever it be Imagine thy present condition to be that which is allotted unto thee by God and that best which he in wisdome sees most convenient for thee this was Agars prayer Prov. 30. 8.
amongst the greatest outward curses which can befall the sons of men Sometimes God takes away a mans tast so that he can rellish no more sweetnesse in these things then in the white of an egge Otherwhile God takes away a mans rest so that he lies all night tossing to and fro and can take no rest his sleep falls from him and his eyelids can take no slumber divitias invenisti requiâ—m perdidisti thou hast got riches and lost thy rest Stobaeus hath a story of one Anacreon who when Polycrates had give â—im five talents he could not sleep two nights together he immediatly restor'd them saying * Reddidit ea inquiens non tanta esse quauta ipsorum nomine curâ laboraret Stob. cap. 39. they were not so much worth as to countervaile that care which was undertooke to keepe them But admit thou art not yet blasted in thy estate though usually the great ones of the world feel this by wofull experience yet there 's a fierce lyon which a long time slept at thy dore which now being awakened flies upon thee this is thy conscience wâ—â—h presents unto thee the history of thy life in all its ugly deformities it paints thee out in thy proper colours and this mappe discovers a mare mortuum a dead sea even a sea of blood destruction and misery thy fatall period Quis tanti emet paenitentiam So Diogenes said concerning Lais the strumpet who then of any understanding would purchase thâ—sâ— worlds goods at so deare a rate to be thus in a restlesse condition never at quiet distracted with thoughts perplexed with cares and wounded in conscience Honour proves a torment To be degraded is the height of infelicity No disgrace parallel to that as to be advanc'd high and immediatly pul'd down in the dust It was Wolseyes complaint Had I been as carefull to serve the God of Heaven as I have been to serve my Lord and master on earth he would never have left me in my gray haires Riches prove the greatest crosse when God blowes upon them To be as Job one while the richest of all the sons of the East and then ere long become a proverb of poverty this is an exceeding misery Pleasures are vexations laughter is madnesse Eccl. 2. 2. Wouldst thou then have that which might quiet thy spirit thou must seeke it else where if thou seek'st it amongst the great things of this world thou seek'st all this while for the living among the dead No earthly thing can quiet the soule There 's much vexation in the greatest things of this world here below and therefore seeke them not But admit they have wearied us in vexatious suites tossing us from court to court and so by many delayes and troubles hath impoverish'd us yet if at the last they afforded any satisfaction this would make amends for all but no earthly thing can satisfie the soule This is my second consideration They bring us into suites 2 Consid Earthly things cannot satisfie the Soule weary us in them and at last cast us The world brings us into a lottery where we come with heads full of hopes but at the last return away with hearts full of blankes the Teraphim is a lye All the creatures may be compar'd to bags full of holes and deceitfull weights The Lord denounceth this as a fearfull judgment thou shalt eat but not be satisfy'd The world is an errand hypocrite like the painted Mich. 6. v. 11. 14. sepulchers gaudy without full of dead mens bones within or like the Egyptian temples where there were a stately Frontispice and a magnificent structure but naught within but an ugly Ape the ridiculous Idol of the people They are emptinesse it selfe and can emptinesse fill the soule The things of this world are wells without water and can these quench our thirst they are broken reeds and can they stay us from falling when you can hoard up grace in your coffers when you can replenish your bags with divine wisdome then and not till then can an immortall soule rest satisfyed in the fruition of the transitory things of this present life As Homer fancyed that the Gods sed upon Nectar and Ambrosia and not Hom. Iliad 1. upon such food as men doe so the soule of man being divinae particulâ—aurae having an heavenly borne beeing cannot be satisfied with any terrene things spirits and bodies heaven and earth admit no correspondence Had'st thou a Monopoly of the choicest delights under the sun these could not satisfy thee because they are but finite and thy desires are infinite and you know between finite and infinite there 's no proportion Solomon tells us Prov. 14. 14. A good man shall be satisfied from himselfe Inward peace and tranquility of conscience affords us true contentment and satisfaction unto the soule The light of Gods reconcil'd countenance reviv'd Davids spirit this was his onely desiderable good Lord list thou up the light of thy countenance upon us Thou hast put gladnesse in my heart more then in the time that their corne and wine encreas'd Psal 4. 6 7. Moses the man of God cries for mercy to satisfy him O satisfy us with thy mercy that we may rejoyce and be glad all the daies of our life Psal 90. 14. Only Christ and his comforts can fill up the soule The waters which he gives will never make us thirst againe whereas the well-springs of the world will the more inrage our thirst 3. Great things here below cannot helpe thee in the evill day 3 Consider Earthly things cannot helpe in the evill day An evill day will come a day of darknesse and gloominesse a day of clouds and thick darknesse and for this day Solomon requires a memento Ecol 11. 8. But if a man live many yeares and rejoyce in them all yet let him remember the daies of darknesse for they shall be many When sicknesses and diseases render thy life disconsolate and when death the King of terrours is approaching thy house and ready to lay his mace upon thee to arrest thee to appeare before the great Judge of Heaven and Earth Now can thy riches and friends bribe this serjeant and adde one moment unto thy life Aske thy joviall Comrades and boone Companions whether they can helpe thee the very sight of them brings thy sins to remembrance and makes thee sensible of the very flashings of hell-fier Aske thy bags whether they can helpe thee alas they are full of holes and let out all comfort Aske thy dignities and high places whether they can doe thee any good these all come and give evidence against thee on this manner Thou hast been a corrupt and carelesse Magistrate feare of men hath justled out the feare of God Thou hast bin a lazy and debaucht Minister thou hast sought thine owâ— things and not Christ Thus one day high places and promotions if abus'd will come in and witnesse against thee O how nearly doth this concerne all those whom God
Scripture For the Inlargement whereof I shall propound severall questions and give in Answers to them that shall constitute the doctrinall part of the Text which done I shall draw inferences for our instruction and practice and those shall constitute the use and application For the resuming the first thing propounded The first question is what Angells are I have read many curious Q. 1. What Angells are observations of Fathers and School-men concerning Angells which I conceive not fit to communicate being altogether unwilling to stuâ—e a Sermon with Curiosities and conjectures which tend not to edification For if Moses knowing the originall of the world had it not revealed what to write of Angels if Col. 2. 18. Demissio illa animi vitiosa parit cultum superstitiosum Monentur hoc in loco Colossenfes ne decepti ab Impostoribus tribuant Angelis cultum divinum Daven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Nuntiando Stephen who had the heavens opened saw not those orders of Angells what they were if Paul who was taken up into the third heaven saw yet so little of Angells that whosoever will teach so curiously of them he saith they be puft up of a fleshly mind to speak of things which they never saw Let no man beguile you of your reward in a voluntary humility and worshipping of Angells intruding into those things which he hath not seen vainly puft up by his fleshly mind If John in all his revelations had no such knowledge revealed of Angells then it 's a duty to be modest and sober in inquisitions to be wise unto Sobriety and to avoyd curious speculations of Schoolmen and confine our selves unto the Word of God Now what they are we shall shew from their names and Nature First from their names they are Messengers who carry a Their Name message they are Gods messengers * This name Angell is attributed unto Christ †Gen. 48. 16 The Angell that delivered me from all evill blesse the lads c. ‖ Ex. 23. 20. Behold I send an Angell before thee to keep thee in the way and to bring thee into the place which I have prepared †Nomen non naturae sed officii Aug. * Isa 63. 9. In all their affliction he was afflicted and the Angell of his presence saved them in his love and in his pitty he redeemed them and he bare them and carried them all the daies of old Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuntius Dei Steph. the Angell of his presence and the Angell of the Covenant Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seeke shall suddenly come unto his Temple even the Mal. 3. 1. messenger of the Covenant whom yee delight in This name of Angell is ascribed there unto John Baptist who came in the spirit of Elias and unto Christ also and likewise to our Ministers pastours and teachrs Rev. 2. 12. Rev. 3. 1. Angells are took for Spirits Messengers of God imployed for the fulfilling of his will and commands in Heaven or in earth And so in my Text. For their Nature Damascene giveth this definition of Angells 2. The Nature of Angells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Damasc A most pure and perfect intellectuall immateriall and immortall creature created and appointed to be Gods attendants and messengers between God and man Not that God hath any necessity of help or cooperation of his creatures but that he is pleased in his will and pleasure to imploy those Instruments So I will and so I command God only can say and we may not question what he doth But to set down their Nature more fully I 'le take notice of these properties 1. Angells are Spirits He maketh his Angells spirits and his Ministers a flaming fire In that they are called spirits that declares 1. Angells are spirits Psal 104. 4. Spiritus vox naturam declarat flammae vero â—oruÌ„ potentiam Gomarus Facit Deus instar ventorum velocissimos Ministros eosdemque facit flammam ignis hoc est celerrime instar fulgâ—ris exequendi jussa paratissimos Pareus in loc their Nature and flaming fire that shewes their power Windes and fire are swift in their motion and so are Angells God makes his Ministers swift like wind and like a flame of fire that is most ready like lightning speedily to execute his commands They are not compounded of matter and forme for Luk. 8. 30. Many Devills entred into one man and the Devills themselves were once Angells of light And though we read that they have appeared in bodily shapes yet we must know that those bodies were assumtitious They might assume a body for a time for the discharge of that particular service they went about And whereas we read of their wings faces hands and tongues all those are to be understood Metaphorically The disciples were terrified and afrighted and supposed that they had seen a spirit And he said unto them why are ye troubled and why do thoughts Luk. 24. 37 38 39. arise in your hearts Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as you see me have Angells are incorporeall and though we read of their eating and drinking as the Angells with Abraham Lot and others we must know that when they assumed bodies God might give them those faculties that belonged to bodies or they might consume the foode and work miraculously above mans apprehension 2. Angells are invisible By him were all things created that are 2. Angells are invisible Col. 1. 16. in heaven and that are in earth visible and invisible whether they be Thrones Dominions or Principalities or Powers all things were created by him and for him And they acted invisibly when they took upon them shapes and assumed bodies for a time indeed they appeared unto men but as spirits they are as Invisible as a mans soule Who hath seen a spirit at any time or the soul of man or an Angell 3. They are Immortall Good Angells are so neither can theâ— 3. They are immortall Luk. 20. 36. dye any more for they are equall unto the Angells and are the children of God being the children of the resurrection Bad Angells are so Then shall we say to them on his left hand depart from me Matt. 25 41. ye cursed into everlasting fire prepared for the Devill an his Angells 4. They neither marry nor are given in marriage Hence Chrysostome 4. They neither marry nor are given in marriage Luk. 10. 33. confutes their opinion who from Gen. 6. 2. by the Sons of God understand the Angells this must needs be a very corrupt exposition because they neither marry nor are given in marriage 5. They are most numerous a great multitude * Gen. 32. 1 2. Jacob went 5. They are most numerous on his way and the Angells of God met him
Root and brought death unto all his Posterity And Christ was a common Root and brought life unto all his Posterity They urge likewise Joh. 1. 29. Behold the lamb of God which taketh away the sins of the world A. Those in the world whom he loveth washeth and justifieth it 's not universall not singula genâ—rum but genera singulorum Compare this with Mat. 1. 21. And shee shall bring forth a son and thou shalt call his name Jesus for hee shall save his people from their sinnes The third false key is presumption of long life and mercy Neither A third false key Presumption of long life space nor grace are in thine own power God gave Jezabel space but denyed her grace Rev. 2. 21. And I gave her space to repent of her fornication and shee repented not This presumption hath ruined many a soule Many neglect their opportunities run their swinge and career in sinne and presume of mercy but the dore of mercy is shut against them and this key cannot unlock it Now God affords foure true keyes 1. Knowledge The eyes are opened to see the fountaine to 1. True key knowledge look up to the brasen serpent The knowledge of the worth of Christ provokes us to come to him God's people have inlightned judgements they are renewed in the spirit of their minds Eph. 4. 23. 2. Faith to believe that ther 's virtue enough in Christ to cure all 2. True key Faith our diseases both of body and soule Matth 9. 21. For shee said within her selfe if I may but touch his garment I shall be whole 3. Love And this will make us take many journies long and dangerous through fowle weather and it will sweeten all The 3. True key Love beloved object when enjoyed will make amends for all the waiting for it 4. Repentance mourning for sinne Repentance in us causeth 4. True key Repentance God to repent and make his bowels like the sounding of an Harp Jer. 31. 18 19 20. I have heard Ephraim bemoaning himselfe thus Thou hast chastised mee and I was chastised as a Bullock unaccustomed to the yoake turne thou mee and I shall be turned for thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed even confounded I did bâ—are the reproach of my youth Is Ephraim my deare son Is he a pleasant child for since I spake against him I doe earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. You must understand these clave non errante not as if the fountaine was merited for any of these duties for when wee have done all wee can we must acknowledge that wee are unprofitable servants But God hath afforded these meanes keyes and helpes we must make use of them but may not make them our Christs and our Saviours 5. I will adde a 5th Praier This is a key to open and shut 5th True key prayer Heaven James 5. 17 18. Elias was a man subject to like passions as we are and hee prayed earnestly that it might not raine and it rained not upon the earth by the space of three yeares and six months And he prayed againe and the hâ—aven gave raine and the earth brought forth her fruit Pray that God would wash thee and cleanse thee Psal 51. 10. Create in mee O Lord a cleane heart and renâ—w a right spirit within mee 3. I proceed to the third head propounded For whom is this 3. For whom is this Fountaine opened fountaine opened To give in my answer ' I le lay down this truth by way of corollary inferred from the premises That the fountaine of free grace is only opened to the adopted children of God This I shall open and apply briefly for opening whereof I shall propound these ensuing considerations 1. God from all eternity hath elected a peculiar people unto himselfe Consid 1. God from all eternity hath elected a peculiar people unto himselfe according to his owngood pleasure and purpose of his will Now election is of here and there one It 's an act of choice taking some and passing by others Jer. 3. 14. Turne O backsliding children saith the Lord for I am married unto you and I will take you one of a City and two of a familie and I will bring you unto Zion Like gleaning grapes Isai 17. 6. Yet gleaning grapes shall be left in it as the shakâ—ing of an olive tree two or three berries in the top of the uppermost bough foure or five in the utmost fruitfull branches thereof saith the Lord God of Israel This election hath no other motive but free love and grace Wee were in our blood Ezek. 16. 5 When I passed by thee and saw thee polluted in thy own blood I said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy blood live No provision of faith or Repentance mooved God to set his heart upon us as appeares Rom. 9. 11. For the children being not yet borne neither haveing done any good or evill that the purpose of God according to election might stand not of workâ—s but of him that calleth c. This Postulatum being laid down for undeniable God from all eternity hath elected a peculiar people Hence I frame this syllogisme only the elect have interest in the fountaine of free grace and mercy But only God's adopted children are elect ergo they only have interest in it 2. There are a peculiar people who alone are justified by the free grace of God in Christ Rom. 5. 1. Being justified by faith wee have Consid 2. There are a peculiar poople justified by free grace pâ—ace with God through our Lord Jesus Christ Rom. 3. 24. Being justified freely by his grace through the redemption that is in Jesus Christ Now thus I argue Only justified persons have interest in the fountaine of Christ's blood But the sons of God by grace and adoption are only justified persons Ergo they alone have interest in the fountaine of Christ's blood Psal 32. 1 2. Blessed is hee whose trangression is forgiven whose sinne is covered Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guilâ— Iustification is a forensicall terme took from an earthly Tribunal where a person arraign'd and condemned is afterward by virtue of a pardon acquitted 3ly Consider there are a peculiar people effectually called Many Consid 3. There are a peculiar people effectually called have an outward calling and take upon them an outward profession few are inwardly and effectually called This the Apostle presseth 2 Pet. 1. 10. Wherefore the rather brethren give diligence to make your calling and election sure for if you doe these things you shall never fall There are a few and but a very few called out of the world partakers
us to repentance to Dan. 4. 27. break off our sins by repentance that our tranquillity may be lengthned and that there may be a healing of our errors The use we are to make is that of the Apostle 1 Cor. 10. 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted Let us not pass uncharitable censures upon others as greater sinners for greater sufferings but remember that except we Luke 13. 5. repent we shall likewise perish Seventhly and lastly Let us consider how the Spirit of God 7 The Spirit strives by personal judgements strives by personal Judgements inslicted on our selves There is a Judgement of chastisement and a Judgement of revenge God sends Judgements by way of revenge upon the wicked of the World but by way of chastisement unto his own children When God takes away thy riches and other outward comforts as a childe a wife c. by these the Spirit of God strives with thee and sends thee to God to inquire into the cause and walk more closely and humbly with God and thy duty is to pray to God to teach thee what thou understandest not If God send thee a sore disease a grievous pain suppose the Stone Strangury Collick c. by all these the Spirit strives with thee and reads thee a Lecture of thy Mortality and warneth thee to make a serious and speedy preparation for death Afflictions are sent by God as Scullions to scour away the rust and canker of Gods children They are the Shepheards Dogs to bring home the straying Sheep Luther saith Afflictions teach us to understand Scripture Where God teacheth with the rod there he bestoweth a choice blessing Psal 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law God sends affliction on an errand Go affliction take down such a mans pride goe awaken another from his security Affliction is Gods Ordinance and with the same hand he gives Jesus Christ that he gives correction to his own children Thus the Spirit strives by personal judgements and afflictions The use we must continually make is Heb. 12. 5 6. My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him for whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth Hence saith the Apoâ—â—le Rom. 5. 3. We glory in tribulation knowing that tribulation worketh patience and Jamâ—s 1. 2. My brethren count it all joy when ye fall into divers temptations The rod hath a voice and we are call'd upon Mich. 6. 9. Hear ye the rod and who hath appointed it Thus you have heard how Gods Spirit strives by its motions by the Ministery of the Word the checks of Conscience tenders of Mercy exercise of patience and long-suffering inslicting of exemplary and signal Judgements upon others and personal Judgements upon our selves Now the Lord give us his Grace and teach us to make much of and cherish the strivings of his holy Spirit and let us all deprecate the fearful judgement in the Text My spirit shall no longer strive with you Iudgement and Mercy Set forth from Gen. 6. 3. HAving dispatcht those two Particulars according to my Serm. 3. at St. Mary's Oxon Jan. 19. 1651. Three Reasons of the Doctrine Reas 1. From the Text because man is flesh method propounded in the unfolding of this Text In the third place I am to enquire into the Grounds and â—easons for the further confirmation of the Point Amongst many that may be given I shall reduce the Reasons of the Text into three Heads The first shall be drawn from the very reason in the Text for that he also is flesh Man is corrupted by reason of sin Man was created statu integro in integrity and innocency resembling the Image of God in righteousness and holiness but now statu corrupto by reason of Adams prevarication he became depraved in the faculties of his soul and all the members of his body and they are become instruments unto wickedness The Holy Ghost sets forth sinful man in a full Character Psal 14. 1 2 3. The fool hath said in his heart there is no God they are corrupt they have done abominable works there is none that doeth good The Lord looked down from Heaven upon the children of men to see whether there were any that did understand and seek God They are all gone aside they are become altogether filthy there is none that doth good no not one Suppose we heard the Lord thus expostulating the case Is this man Is this he that I advanced to the highest rank of visible Creatures whom I created after mine own Image whom I endowed with noble faculties an understanding the bright luminary of the soul to know his Maker and a will to obey him Is he now become flesh fleshly in his imagination fleshly minded Doth he walk after the flesh minding the things of the flesh Hath he thus turn'd Apostate rebell'd against his Lord and Maker This charge being all very true wherefore should I have any more to do with him wherefore should my Spirit strive with vile sinful flesh Thus God might plead and in judgement withdraw the strivings of his holy Spirit Betwixt the spirit and the flesh what agreement can there be The Spirit will not thus be unequally yoaked since man is become thus fleshly thus depraved such a degenerate Plant so corrupt its just with Gods spirit to strive no longer with man By flesh in Scripture is comprehended a Mass of corruption Apostoli verba docent haec duo affectuum genera esse opposita Quae ut intelligamus constitutuÌ„ fit affectum carnis nihil aliud esse quam usum virium humanaruâ— semotâ gratiâ Affectus autem spiritus est impulsus divini afflatus usus gratiae Christi Pet. Mart. in Loc. man in his worst estate Rom. 8. 5. They that are after the flesh doe minde the things of the flesh What is predicated of it v. 6 7 8 9. To be carnally minded is death because the carnal minde is enmity against God So then they that are in the flesh cannot please God And what an Antithesis is there between flesh and spirit v. 13. For if ye live after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body ye shall live The same disproportion there is as between death and life heaven and hell salvation and damnation That God strives with any is a great mercy that the Spirit waits knocking at our doors when as he might knock us down dead O great mercy But when the Spirit strives and flesh resists its motions the Spirit spends his sacred breath wooing us and inviting us to do good unto our own souls and the carnal minde bids defiance unto the Spirit of grace when notwithstanding all the beseechings wooings and sollicitations of the Spirit the flesh rebels carnal
for Terrour Exhortation Examination Direction and Consolation 1. This Doctrine breathes forth terrour and dreadful Judgement Use 1. For Terrour unto all unholy persons If the righteous shall scarcely be saved where shall all unholy persons appear If onely holy persons are blessed surely then unholy persons are cursed If holy persons shall be admitted into Gods presence and enjoy communion with God and see God the Father reconciled God the Son their Redeemer God the Holy Ghost their Comforter where shall unholy persons appear They shall stand without they are the dogs whipt out of Gods presence they shall see God no otherwise then the Malefactor a Judge condemning of him Then all the Attributes of God shall plead against prophane persons My mercy saith God my patience my loving kindness my goodness have been despised All the Sermons they have heard shall plead against them so many Sermons of Repentance so many Sermons of Reconciliation of Holyness bring in black Bills of Indictment against them All the Messengers of God plead We have spent our breath and strength in vain We have labored all night and caught nothing We have tendred Christ offered to these prophane Wretches terms of peace and reconciliation but they have scorned them all and undervalued the glorious excellencies of the Lord Jesus All the passages of Providence will come in against unholy persons Providence will plead I have cloath'd and fed thee I gave thee the dew of Heaven and fatness of the Earth I sustain'd preserv'd thee but thou hast abused all the Creatures not eating for health but for gluttony not drinking for strength but drunkenness All thy friends will plead against thee such as have been real friends to thy soul as have spent their spirits in Exhortations Counsels Admonitions all these are upon Record and will cry out for vengeance against thee O that God would smite the hearts of all unholy persons and loosen the joynts of their loyns as Belshazzars were and make their knees smite one against another that now in this time of life this short day they might be effectually wrought upon to a holy conversation This Use in an especial manner reproves those that scoff at holyness Use 1 I would there were none such in the Walls of Athens That which is the true Believers honour to be a Saint is cast by some prophane persons into the teeth of Professors as if it were a Character of infamy These are your Saints In the Act and Monuments v Fox Acts Mon in Q. Maries dayes a Martyr reproved a proud Prelate for Swearing He answered prophanely I am no Saint What was he then surely an incarnate Devil If you be no Saints here in the Militant Church you shall never be Saints in the Triumphant Church What shall we say to such as deride holyness and exercise their wits to cast a flam or a jeer upon Religion and make a mock at praying by the Spirit Let them read that dreadful Sentence each word is a thunder-bolt Rom. 8. 9. If any man hath not the spirit of Christ he is none of his whose are they then the Devil 's questionless either Christs or the Devils If none of Christs Sheep then surely of the Devils Goats Of all others a Scoffer is hardest to cure seldom are such brought home if they are it costs them dear If any such be present though I hope better things of you let me tell you when you come to die holyness will be holyness indeed then holy persons will be holy persons Then when conscience is awakened you will wish you were in their stead whom you so much contemned you wil wish your tongues had fallen out of your heads when you spake against holy persons You that make Gods children even real Saints your subject of obloquy What will you say at the day of Judgement when they shall be at the right hand and the Judge shall say Come ye blessed and you shall be on the left hand and the Judge shall say Goe ye cursed when you shall Luke 14. 28. see Abraham Isaac and Jacob and all the Saints in the kingdom of Heaven and you your selves shut out of doors Are any such present are any young wanton wits that will rather loose a friend then a jest rather loose the friendship of a good conscience then the frothy issue of a scurrilous wit To such let me speak with abundance of love to their souls Non est tutum ludere cum sanctis It 's not safe to make a jest of holy persons or holy things If ever Qui ludit in Cathedra lugebit in Gehenna they belong to God they will with Austin make Confessions and Retractations University sins abuse of wit and parts contempt of holyness neglect of seasons of Grace will cry loud and make such a gash in the conscience as may be a long time clawing off 2. This Doctrine reproves Hypocrites These seem better then they are and put on a Vizard of sanctity these are painted Sepulchres rotten at the core gilded rotten Nut-megs and by how much they pretend to Religion they are so much the worse because they satisfie themselves in a bare pretence There shall be a day of Judgement and that will be a day of terror and vengeance unto them Seldom as a Reverend Divine saith an Hypocrite dies undiscovered It pleaseth God to unmask him and discover his Tor shell of Hypocrisie counterfeit profession before he dieth so that usually in this world a â—ypocrite is discovered However in the world to come all shall be laid open his glozing formalities outside glorious shews all his painted dresses shall be made known to men and Angels And what 's the portion of Hypocrites If there be one place in Hell lower then another any torment greater that 's his portion Matth. 14. 15. 3. This Doctrine reproves all secret sinners who by reason of their secret cunning conveyance hope for impunity They little think of the all-seeing eye of God Could a Homer say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall not Christians believe that the God of Heaven knows all things All thy Reservations Equivocations subtile Distinctions and Evasions are obvious and naked to the All-seeing eye of God The Adulterer waits for the twy-light he would fain escape the sight of men but he cannot escape the sight of God Speculative as well as practical defilements are all known to God Thy Curtain Closet-sins thy Imageries in the dark the sins that no man living knows of are made manifest unto God The Trades-mans Sophisticated Wares his false Lights scant Measures all his mysteries of Cousenings in the Trade are apparent unto God the Lyars obstinate standing in a lie cannot escape Gods knowledge all his tricks of wit and collusions to baffle his conscience will not serve his turn at the day of Judgement The Popish distinctions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not acquit them at Gods Triâ—â—nal The cheating
opinion of Religion and think any thing will serve as if any thing were good enough for God Such a slight service was done by Gehazi he went on before and layd his staffe upon the child and there was no appearance of life in the child but the Prophet Elisha layd his hand on the childs hand his mouth on the childs mouth c. and in good earnest set upon the work and the spirit of the child revived It 's the observation of a Reverend Mr. Jerem. Burroughs and precious Divine that of all spirits hee desired to be delivered from a frothy spirit it 's therefore a matter of lamentation and ought in good earnest to be bewailed to consider with what irreverence formalities and slightnesse of the spirit many set upon duty some will pray partly between sleeping and waking so drowsily that they can scarce pronounce their words aright Others will mumble over a few words of course in their beds Neither of these think of that reverence that belongs to the great God of heaven and earth and that he requires the Male the best we can offer unto him A third Impediment is a worldly spirit A heart swallowed up Imped 3. A wordly spirit with the love of the world will never give God the best such spirits wil grudge any thing for God because the world hath seized on their spirits and took up their affections Their breath words conversations even all favours of the world Now this love of the world is the root of all evill and enmity against God Demas forsook the Apostles society The young man preferred earthly treasures before heavenly where the world sits close and the heart is enamoured with the love of the world there Christs riches and his excellencies are undervalued A fourth Impediment is an unbeleeving heart Christ is not a Imped 4. An unbeleeving heart whit regarded amongst unbeleevers onely beleevers account him precious 1 Pet. 2. 7. He that knew the worth of the pearl of price and beleeved there was such vertue in it sold all to purchase it Mat. 13. 46 47. These Impediments being removed some speciall duties ought to be practised 1. Alwaies set before thine eyes the great God of heaven and Dut. 1. Set God before thine eyes earth as omnipresent pure and omnipotent who seeth knoweth and searcheth all hearts This consideration will make thee afraid to present any thing vile and refuse unto so great so holy a Lord God How thou prayest in thy closet what thy secret reserved thoughts are what thy intentions are in any duty all are naked unto that great and glorious Majesty with whom thou hast to deale 2. Labour for sincerity of heart That 's it which will carry thee Dut. 2. Labour for sincerity of heart through all brakes bryars difficulties and perplexities whatsoever It 's said Asa's heart was upright there 's a neverthelesse put in 2 Chron 15. 17. It 's this which comforted Hezekiah when the sentence of death was past against him 2 King 20. 3. It 's that which God requires even truth in the inward parts Ps 51. 6. It 's that which is the cause of rejoycing 2 Cor. 1. 12. Nathaniels character to be an Israelite indeed without guile Joh. 1. 47. The upright are they which love Christ Cant. 1. 4. And they are Gods delight Prov. 11. 20. Their Tabernacle shall flourish Prov. 14. 11. Their high way is to depart from evill Prov. 16. 17. They walk surely Prov. 10. 9. and no good thing will God withhold from them Ps 84. 11. Their end is peace Psal 37. 37. Upright walking with God will carry a man through all troubles whatsoever and in life and death will yeeld matter of abundance of consolation 3. Embrace the present season of Grace Seek ye the Lord whilst Dut. 3. Embrace the present season he may be found call ye upon him whilst he is near Isa 55. 6. Now give God your strength and marrow and lay aside all delayes Apologies and Procrastinations 4. Be much in Prayer and Supplication that what ever thou Dut. 4. Be much in Prayer dost what duty whatsoever service thou offerest unto God that he would accept thee through Jesus Christ As the Ancients held the Plough and prayed so hear and meditate on Gods Word keep the Lords Sabboth holy and pray for a blessing upon all from heaven Blesse Lord his substance Deut. 33. 11. 5. Make Religion thy work the grand design thou drivest Let Dut. 5. Make Religion thy work thy generall calling as a Christian have the preheminence of thy particular calling in the world Seek first the Kingdome of God Mat. 6. 33. The last Use is for Consolation unto those who to the utmost in Vse 5. For Consolation sincerity of heart endeavour to walk before the Lord. Thus Enoch walked with God Gen. 5. 24. Zachary and Elizabeth walked in Gods Commandments blameless Luk. 1. 6. David was a man after Gods own heart Yet the best of Gods children have their failings Jacob confest himself not worthy of the least of Gods mercyes c. David confest himself as foolish as a bruit Beast and wise Agur acknowledged that he had not the understanding of a man It 's a great cause of greif and a burthen to the spirits of Gods dearest children to consider how much they faile in duties Their dulnesse deadnesse disorder of spirit much afflicteth them What I shall further adde shall be comprised in these ensuing considerations Consid 1. Infirmities are incident to the best 1. Infirmities are incident unto the best of Christians I sleep saith the Spouse Paul complains of a body of sin and of flesh and of an antipathy between flesh and spirit 2. Gods children allow not themselves in sinne but mourn Consid 2. Gods childrē allow not themselves in sin Consid 3. Sincerity is accepted Consid 4. Where sincerity is there is an endeavour after more grace Consid 5. Others examples are not just standards Consid 6 Perseverance shall obtaine the Crown for sinne Sinne is their exceeding great grief and burthen 3. Where the heart is sincere it is accepted a willing mind is accepted 2 Cor. 8. 12. 4. Where the heart is sincere it is not contented with what it hath already attained but labours for more grace Phil. 3. 13 14. 5. Consider that others examples and attainments are not that standard for every one to measure himself by No examples but that of Jesus Christ is every way authentique Some will say on one hand Such and such goe no further and will not this serve my turne others say such goe so farre and if I cannot come near them I may justly suspect my self to be an Hypocrite Neither this nor that must determine us 6. And lastly consider that Perseverance shall obtain the Crown Rev. 2. 15. Many beginne well and fly back Of all Apostates are most hated by God But as for such who persevere in Grace and
GODS PROVIDENCE COMMON AND SPECIALL SET FORTH From 2 Chron. 16. vers 9. The eyes of the Lord run to and fro throughout the whole earth to shew himselfe strong in the behalfe of those whose heart is perfect towards him THE best of men in the Church Militant have Sermon 3. Preached at St. Marye's Oxon. Oct. 12. 1658. Deut. 32. 5. 2 Chr. 15. 12. vers 16. their failings There 's no gold but hath some ore and drosse in it no wheate without some chaffe none of Gods children but have some spots We need go no further then the Instance of my Text. Asa King of Juda a zealous Reformer one that entred into a solemne Covenant with the Lord one so full of courage as to depose his Mother Maachah for her Idolatry and cut down her Idoll aâ—d of this King the Holy Ghost gives vers 17. this finall judgment Neverthelesse the heart of Asa was perfect all his daies Yet notwithstanding here are upon Record severall 2 Chr. 16. 10. faults of King Asa viz. putting the Seer into Prison unjustly for pronouncing a full and seasonable reproofe from the mouth of the Lord for oppressing some of the People and in his disease not seeking the Lord but the Physitians Hence the Apostles assertion Jam. 3. 2. is evidently proved That in many things we offend all The Apostles exhortation should be to every one of us instead of a particular Application Be not high minded but feare Let him that Rom. 11. 20. 1 Cor. 10. 12. thinks he standeth take heed least he fall The sinnes of Saints should be our warning peece and hence we should learne caution vigilancy and heart-Inquisition We are men of the like passions and therefore ought to commiserate our Brethren and likewise entertain a holy jealousy over our own hearts considering that we also may be tempted To come to the Text These words were spoken by Hanani the Seer to Asa King of Judah And although they met with no better entertainment then a Prison yet are no whit lesse to be valued Plain faithfull dealing is highly to be prised notwithstanding it meets with course usage almost every where It was Asaes great fault to rely on the King of Syria and not on God vers 7. Likewise he sinnes against the experience of a signall deliverance from the Ethiopians and Lubims vers 8. But what are the best of men if left to themselves Hezekiah a rare King fail'd in the businesse of the Ambassadors of the Princes of Babylon We read God left him to try 2 Chr. 32. 31. him that he might know all that was in his heart This plain-dealing Prophet having charged home and thoroughly aggravated the Kings faulâ—s layes downe in my Text a strong Reason or Ingagement for him to relye on the Lord For the eyes c. Wherein are observeable a description of Providence of Gods Divis Omni-presence and the speciall manifestation exhibition thereof 1. Here is a descriâ—tion of Providence by the eyes of the Lord. 1. A description of Provâ—dence The eye of the Lord is cleare and ten thousand times brighter then the Sun The eye of God searcheth and penetrates the most secret things It seeth any thing observes discovers pierceth converts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. revengeth All things are naked Diaphanous unto God With him the very inside is outside secret or open dark or light night or day are all one with the great All-seeing God God at once perfiâ—ly seeth knowes all things by one cleare act of Intuition unico actu simplicis Intelligentiae as Schoolmen say he universally suddenly knowes every thing Creatures know successively per prius posterius But the Creator knowes all at once Yet we must interpose a Caution that whâ—n we read of Gods eyes hands feet c. We must not understand them littâ—rally and properly but figuratively and improperly or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein God condescends to our capaciâ—y and apprehension and speaks after the manner of men And the Rule in Divinity is to be especially observed Qâ—ae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligenda sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like passage we have in Zechary They are the eyes of the Lord i. e. his Providence Zech. 4. 10. which observes all that is done every where 2. Here is a description of Gods Omni-presence from these 2. A description of Gods Omni presence Deus est sphaera cujus centrum est ubique circumferentiâ— nusquam words Run to and fro throughout the whole earth Angells are said to be definitive in loco Bodies circumscriptivè but God is in loco repletive His Center is every where and his Circumference no where * Chrysost in Col. 2. Homil. 5. Deus totus in coelo est totus in terra non alternis temporibus sed utrumque simul Aug. de Civ Dei l. 22. c. 29. Chrysostome observes that God is every where i. e. because he fills all places and yet no where i. e. confind to no place Augustine goeth further and saith That God is wholly in Heaven and wholly in earth not by vicissitudes but all at once This is most fully confest by David Psal 139. 7 8 c. Whither shall I go from thy spirit or whither shall I flee from thy presence If I ascend up into heaven thou art there c. The scope of the Psalmist is to shew as judicious †Non est aliquis locus uspium in quo possim à faciè tuâ abscondi Musculus Musculus observes There is not any place any where in which I may be hidden from thy sight 3. Here 's a Manifestation of speciall Providence to the children 3. Gods speciall Providence is toward the upright of God thus described Whos 's heart is perfect toward him i. e. sincere A perfection of parts may and must be attained in this life A perfection of degrees is reserved for another world Now as the generall and common Providence of God extends it selfe towards all the creatures so there is a speciall distinguishing Providence which exerts it selfe and acts vigorously for the Provision Protection and Consolation of those that feare God and walke uprightly before him God puts forth his power to help them so ‖ Vt firmum se exhibeat verto ut robustum se exhibeat erga illos ut robustam potentiam suam exerat in opitulando ipsos Piscat in loc Piscator translates the words So then the sense of the words I conceive to amount to this effect that all things come to passe by Providence nothing by chance in respect of God For he seeth all things and knowes all things All the affaires and transaction in the Universe are manifest to Gods all seeing eye the hidden deeds of darknesse the secretest reservations of the mind and thoughts of the heart are all known to him Further there is no creature whether vegetive sensitive or rationall
tidings but rather hearing them as it were in a dreame he cuts the role in peices and casts it into the fire O the Sottish Lethargy of a rebellious sinner Hee 's setled upon his lees at ease in Zion come what will come he thinks himselfe secure that no evill shall happen unto him Security is the harbinger of ruine But wickednesse stands not still it 's a teeming mother though of a spurious issue To make his sinne compleatly sinfull he sends hue and crie to apprehend the prophet and the scribe Heel 'e be reveng'd on the instruments though for the performance of their obliged duty O ungratefull patient who when he hath trampled soveraigne physick under his feet straightway plots the destruction of his physitian but humane power is circumscrib'd with certaine limits and compasses and cannot goe one jot further then the supreme overruling hand permits the motion Man purposeth but the Lord disposeth of that purpose as it pleaseth him God himselfe becomes an hiding place unto his servants But the Lord hid them Jer. 36. 26. the kings expresse commands must be frustrated his messengers must returne without their errand for God hath more worke for the prophet and the scribe A new role must be writ The nationall rebellions must stand upon record legible to posterity This God gives in precept and they immediatly put in execution And over and above the text is expresse in the close of the forecited chapter that there were added besides unto them many like words New rebellions renew their sorrowes and continuance in sin abundantly aggravates the punishment By this time Baruch is perplex'd with multitudes of sorrowes the apprehension of the Kings wrath makes him feare and tremble he is sensible of a burthen too heavy for him to beare the weight whereof mak's him fall groveling unto the ground The Lord becomes the remembrancer of his passionate expressions Thou didst say woe is me now for the Lord hath added greife to my sorrow I fainted in my sighing and find no rect v. 3. Addidit dominus scriptionem Scripti vi one writing after another I hardly scap't for my former writing and now I put my selfe into the very mouth of the lyon adding a second danger to the former and so expose my selfe unto a continuall succession of miseries In the mount in the greatest straits and extremities the Lord will be seene Now comes the Lord and brings out a precious cordiall which he reserv'd for a languishing condition Now he shewes himselfe indeed a very present helpe in this needfull condition and time of trouble Hee 's the good Samaritan he powrs oyle into the wounds and binds them up hee 'l in no wise quench this smoking flax nor breake this Matth. 12. 20. bruised reed O tast and see O Baruch how good and gracious the Lord is to thee in particular There 's an universall conflagration and yet thou art as a brand pluck't out of the burning There 's a generall massacre and yet thy life is given thee for a prey whithersoever thou goest The Prophet brings this tidings from the mouth of God v. 4. behold that which I have built I will breake downe Goodly edifices must be leveld with the ground and not one stone left upon another It followeth and that which I have planted I will pluck up even this whole land The vineyard of Gods own plantation must be laid wast and pluck't up root and branch The Lord when he begins will make an end Laesa patientia fit furor Patience abused breaks forth into extremity of fury his wrath is incens'd and his jealousy burnes hot like fire If any thing questionlesse a showre of teares might quench this burning but their hearts are unbroken their fallow-ground is not plowed up they are past relenting and so shut against themselves a dore of mercy And now O Baruch thou sonne of Neriah where 's thy sympathy why dost not thou call thy comforts Ichabods Dost thou thinke to fare well at home whilst the Church of God is under hatches abroad wouldst thou be in the floate of prosperity whilst the Church is in the ebbe of adversity As the marriners in a tempest rows'd Jonah and cryed what meanest thou O sleeper arise call upon thy God Jonah 1. 6. so say I arise and lay to heart the afflictions of thy brethren When private calamities come in competition with publick let the latter preponderate Thou must not stick to foregoe thy own rest ease tranquility nay thy life it selfe when thou hast a lawfull calling to lay it downe in these times of horrour and confusion Let this advice from heaven in my text have an effectuall influence upon thy spirit tu quaerâ—res tibi res magnas ne quaerito and seekest thou great things for thy selfe seeke them not My text may be stil'd Baruch's hurt and cure If he or any other Baruchs Hurt and Cure would with the sorcerer bost himselfe to be some great one in the world if he set upon the pursuite of great things in this world an arrow from God will be sent and pierce his soule through with many sorrowes there 's his hurt But if so be he become endowed with a selfe denying spirit so that sublunary things are below his notice he can bid adieu unto them as unsutable to his elevated affections hee 's a man of a singular temper hee 'l discerne a sun of righteousnesse with healing wings there 's his cure So then in the words formally considered there 's a Question and an answere In the Question I recommend three particulars unto 1. An Act. 2. An Object 3. The person your observation 1. An act and seekest thou 2. The Object great things 3. The persons one and the same thou for thy selfe The Prophet anticipates Baruchs answere and gives it himselfe seeke them not This dehortation is diametrically opposite It stands like the Cherubims with a flaming sword to keep the way of the tree of life A sinner rides full speed in a swift career of ungodlinesse Here 's a Remora which purposely meets him and stops his passage Hee 's bid to stand by the watchman of the Lord of Hosts You see then my Brethren what I am to presse upon your affections that ye would get rays'd spirits and sue out a divorce between your selves and the world The Argument of my discourse is Heavenly mindednesse The enlargement of this Theme is most sutable to these present distractions where there are such sad thoughts of heart for the afflictions of Joseph and for the divisions of Reuben Is it now a time for purchasing of Lands and revenues eating the fat and drinking the sweet to solace our selves in all variety of voluptuousnesse and epicurisme to stretch out our selves in beds of Ivory to drinke wine in bowles and yet remaine insensible of the afflictions of Joseph If by such projects as these we seeke to get a name upon earth we may build a Babel of our own confusion
of Jordan If lesser afflictions cast thee down low will not greater quite overwhelme thee consider of those things in thy most serious composed thoughts The 4th Use and last is for direction The Question will be askt Use 4. For Direction 1. Direction Come to the mankets what meanes must bee used for the purchase of this pearle In the winding up of all I 'le prescribe a few principall means and forthwith conclude 1. You must come to the markets whilst they last and whilst the shops are open To day is the market and the Ministry of the Gospell shewes forth the most pretious wares Now then come here and buy Mary found Christ in the midst of the Doctors and the blind man lay in the way where Christ came by Jacobs sons must goe to Aegypt to fetch corne The five Virgins are bid to goe to them that sell Matth. 25. 9. The Minister tenders these commodities Sabboths are market daies and the publick assemblies market places sit then at the feet of your teachers come frequently to the meanes of grace This coming is accepted as a kind of price though not meritorious paid to purchase Christ Though grace be free and we cannot bring mony in our hands yet come come come t is thrice ingeminated Isay 55. 1. 2. When you are gone from hence give your selves to reading 2. Direction Give your selâ—es to Reading and Meditation meditation and conference Read and search the Scripture bring all with the Beraeans to the touchstone of the word John Husse was converted by reading the Scripture then there was no open vision But the word preached is like the breast milke most nourishing To reading adde meditation meditate of the worth of this Pearle What you read or heare labour to digest by meditation and to meditation adde conference Mal. 3. 16. so those old Disciples spake often one to anothâ—r c. 3ly Seek the face of God by prayer They that seek have a promise of finding To aske for Christ and his grace is a Petition suteable to the will of God And as king according to God's will wee have a promise of being heard Let us cry after Christ as hid treasures Lord give me this pearle or else I am undone Le ts resolve with Bernard Nunquam 1 Joh. 5. 14. discedam à te Domine sine te Le ts herein be importunate beggars take no nay no repulse resolving never to be driven away from our Fathers doore 4ly Buy the truth Prov 23. 23. Bee at any cost paines or charges for the Purchase of truth and what 's the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 14 6. I am the way the truth and the life Give all diligence to know the truths recorded in the word of God Bee unwilling to part with the smallest truth Take such a delight and love to the truth as thou wilt leave no meanes unattempted for the purchase of it Every truth is gold and the least shaving of gold is pretious One truth is more worth than a world Not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of truth shall fall to the ground Therefore thou must study the truth read pray meditate conferre and hear to attain unto the knowledge of the truth 5ly Lastly buy this pearle of price in the season and opportunity when it 's tendred Take the benefit of the present time To every thing there is a season and a time to every purpose under heaven Eccles 3. 1. Let that excellent covnsell make deep impression upon your spirits Is 55. 6. Seeke ye the Lord while he may be found c. And let Jerusalems misery be our warning peece Luk. 19. 42. If thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid frâ—m thy eyes Now is the market it yet lasts blessed be God other the opportunity Neglect not these golden seasons now tendr'd to you It 's now day fall a working whilst its day the night cometh when no man can work Joh. 9. 4. You have here a tender of the pearle of price this day you know not whether you shall live to have a second tender The Lord of heaven set home this word upon your consciences and perswade you speedily readily and cheerfully to sell all you have to purchase this Pearle of price the Lord Jesus who is of superlative value more worth then millions of worlds A Suffering Faith Discovered from Philip. 1. 29. For unto you it is given in the behalfe of Christ not onely SERM. 5. At St. Maries Oxon. Decemb. 24. 1648. to believe on him but also to suffer for his sake THe Apostle having encouraged the Philippians to contend for the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 27. prepares them for encounters with adversaries vers 28. And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God he tells them plainly what they must meet withall in the reason of the Text. The words containe three generalls A Duty An Object An Ability to performe the same 1. For the duty and that is double to believe and to suffer or Thetext divided it 's but one even a suffering faith 2. For the Object it s twice repeated but one and the same on Christ and for Christ Christ is the object of faith and for his sake we must be willing to suffer 3. Here 's the abilitie to performe both duties of believing and suffering To you it is given None can believe in Christ nor suffer for Christ except it be given from above Before I draw forth the Doctrine I will insist a while in the explanation of the words It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s gratia gratis data gratia gratum faciâ—ns Faith is no hearb that groweth in our gardens but it s a plant of our heavenly Father's plantation It s an habit infus'd by the spirit the supernaturall worke of God No morall perswasion no principle of nature no volumes of glimmering Philosophers can make discovery of this pearle Nature is as dimme-sighted as a mole in divine mysteries It s beyond the kenne of a naturall man to discerne spirituall things 1 Cor. 2. 14. But the naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned As John gave Testimonie of Christ John 3. 27. That a man can receive nothing except it be given him from above so it may be said of Faith except it be given thee from above thou canst not receive it It followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence its evident that every faith is not a suffering faith when the sonne of man comes shall he find faith on the earth A temporary verball dogmaticall or historicall faith are every where to be found like the Sycamores in the valleyes for abundance But a true saving justifying faith that
12. 5. If thou canst not brook a by-word a nick-name a scoff or a reproach for Christ how wilt thou resist unto blood Art thou loath to venture thy breath to plead the cause of God how wilt thou venture thy life when the water is but to the ancles and then you will not wet your feet how will you pass over when it becomes a river Bilney the Martyr tryed the fire with his finger If thou canst not endure the burning of thy finger how wilt thou endure the burning of thy body If a lesser cross foyl thee how wilt thou grapple with a greater If a reproach a jear the fear of displeasing a Relation carnal interests and selfishness make thee flie of and apostatise surely thou wilt never kiss the stake and welcome fire and fagot when Persecution comes The glozing Hypocrite and Machivilian Politician will never 2. The Hypocrite and Polititian will not suffer suffer for Christ his Policy is not to follow Religion too close in the heels lest it dash out his brains not to launch further in the deep then he can come safe unto the Haven his design is not to discover his conscience farther then he can save his skin This is the man that chooseth sin rather then affliction Job 36. 21. The Hypocrite hath no sure rooting nor firm foundation for he builds on the Sands Superficial outsides Popularity Relations Revolution of times byass his motions and stears all his practices and not the glory of God nor the love of Jesus Christ The carnal Mamonist will not suffer for Christ The world is his master he serves it and makes it his Idol and no man can serve two masters 3. The carnall Mamonist will not suffer His Gold Corn Buildings Dignities Revenues are his Gods he sets up these as the Idols and stumbling blocks of his own heart Demas loved the world and therefore deserted the society of the Apostles Judas loved money and therefore betrayed Jesus Christ The foolish Gadarenes preferred their Swine before a Jesus The young man preferr'd Treasures on Earth before Treasures in Heaven Mark 10. 22. And he was sad at that saying and went away grieved for he had great possessions The root of this lamentable choice was covetousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Apostles Character is the root of all evil 1 Tim. 6. 10. For the love of money is the root of all evil which will become coveted after they have errid from the faith and pierced themselves thorow with many sorrows The covetous man dreams of an Eternity upon Earth he 's earthed before his time he will not forgoe his Oxen his Farm his Gold or Silver for Jesus Christ he 'l follow Christ no farther then he may gain by and make a good Market of him as the people followed Christ for the loaves But if it come to the parting with some of his Idols of gold silver he 'l not let them goe he 'l sit on them as Rachel did on the stuff They are his Gods and what hath he more whoever you are that are in love with the world whose breath smells of earth whose discourse is earthly and whose hearts are glued fast to the Pelf of the world and swallowed up with worldly intanglements of all men you are unlikely to suffer for Jesus Christ And as for you the younger sort are herein most faulty that follow the fashions of the world the Antick Exotick garbs and weare ridiculous monstrous fowl heads of Hair borrowing other folks Hair I may thus argue with you if you will not part with a fashion of ill report how will you part with your lives for Christ Tertullian hath a saying Timeo Tertul. lib. 3. de cultu Faeminarum cervicem c. I fear that Neck that hath on it a Neck-lace of Pearls that it will not lay it self down upon the block for Jesus Christ 4. The formal Professor will not suffer for Jesus Christ these are 4. The formal professor will not suffer for Jesus Christ the high-way hearers mentioned Matth. 13. 19. When any one heareth the word of the kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart this is he which received seed by the way side A formal Gospeller that doth all for form will fly off and flinch when suffering comes Many reduce Religion to a meer form and come to the Ordinances as a fashion and a custom and many Scholars come to Prayers and Sermons because they are engaged to it by local Statutes But what doe they in their Studies Doe they pray there in secret I beseech you chatechife every one his own heart ask thy felf Do I keep time and touch with God in private Do I pray when no eye of man seeth me Doe I walk closely with God how doe I carry my self in my private addresses to God Fly from Formality beware of resting on a formall out-side Profession Formalists are so odious as that we may not associate our selves with them 2 Tim. 3. 5. Having a form of godliness but denying the power thereof from such turn away 5. Your luke-warm Laâ—diceans will not suffer for Christ These 5. Lukewarm Laodiceans will not suffer for Christ halt between two Opinions and have two Faces they are of the worst temper neither hot nor cold some calls them Ambidexters other Neuters some Vterques some omnia These will not suffer for Christ these will not stand for Religion when it 's under Hatches Many that pretend to this moderation are much of this Laodicean temper Erasmus like hanging between Heaven and Hell you cannot tell what to make of them like cunning Gaimsters who will stand by a great while and then bet on the winning side I would saith the Spirit that thou wert either hot or cold Rev. 3. 15 16. I know thy works that thou art neither cold nor hot I would thou wert cold or hot So then because thou art luke-warm and neither cold nor hot I will spue thee out of my mouth Those are either of Gallio's temper that will not take pains in the work of God or else with Agrippa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some small things they will appear for Christ so far forth as it will not cross shins with their ovvn Politick Designs Of all others these are the greatest enemies to reformation and because they would comply with both sides God in Judgement will make them odious unto both Lastly Profane Libertines will not suffer for Jesus Christ these 6. Profane Libertines wil not suffer for Christ are enemies unto the Cross of Christ running headlong into all excess of riot these are drunk with the Drunkards and swear with the Swearers how can these be put into any possibility of suffering For first They will not bate a Lust forgoe a Corruption for Christ how then can they suffer for him Secondly They hate Christ and his Servants now its love
in Prayer What sweetness in Hearing What activity in Meditation Are your affections on the wing soaring aloft to Heaven Doth this joy quicken your spirits to a chearful performance of duty and make the Chariot Wheels of your souls move swiftly Then this is a spiritual joy Whereas natural joy makes a mans heart dead in spiritual things When men are full of worldly joy if you interpose some savory discourse of God and his ways those men who had fluent tongues before can say nothing they are as it were dead men their hearts are as Nabals as a stone within them Sixthly and lastly Spiritual joy will support the spirit and bear up Qual 6 the heart in the want of all outward joy and pleasantness Hab. 3. 17 18. Although the fig-tree shall not blossom neither shall fruit be in the vines the labor of the olive shall fail and the fields shall yield no meat the flock shall be cut off from the fold and there shall be no herd in the stalls yet I will rejoyce in the Lord and joy in the God of my salvation A soul that hath onely natural pleasantness is all amort and quite cast down when any affliction befalls it But a soul that hath spiritual pleasantness amidst all sorrows findes comfort in God to swallow them all up When crosses and afflictions befall a childe of God then is the time for tryal of his joy Rom 5. 2. By whom also we have access by faith into this grace wherein we stand and rejoye in hope of the glory of God He kisseth the rod Amidst outward sorrows he feels inward consolations an exchange of worldly for spiritual joys The fourth Use shall be for Direction you will ask How shall we Vse 4. For Direction carry on the work of God chearfully A. 1. Take heed of allowing thy self in any secret sin A secret sin allowed of will dash all thy mirth I told you before aâ— saying of Luther for its excellency I reminde you of it again Vnaguâ—tula malae conscientiae totum mare mundani gaudii absorbet No way in the world so conducible hereunto as the purging out thy corruptions the exterminating of sin out of thy soul The fewer sins the more will be thy joy as I may instance in David who complain'd of broken bones and Prayes Restore unto me the joys of thy salvation that the bones which thou hast broken may rejoyce 2. Study seriously and frequently all the ways of godliness The more knowledge thou hast of the ways of God the more delight wilt thou take in them The saying is Ignoti nulla cupido Principle thy heart therefore aright in the ways of godliness and labor for more knowledge of them Labor to know the beauty and excellency and incomparable riches of Christ The ignorant people ask What is thy beloved more then another beloved Labor to comprehend with all Saints the heighth depth length and breadth of the love of God Be not content with that measure of knowledge which thou hast already attained but get accessions and additions to it Psal 9. 10. And thâ—y that know thy name will put their trust in thee for thou O Lord hast not forsaken them that seek thee 3. Put in practice the Divine Art of Meditation This is the spiritual digesting of the Food of Heaven O what abundance of comfort do Christians feel by Meditation Meditation is Animae vehiculum it carrys up thy Devotions to Heaven To go to duties with a barren dull spirit there 's no delight but to go to them after spiritual Meditation this is sweet and pleasant indeed Thus Isaac meditated in the fields Mary pondred Christs words in her heart Sequester therefore your souls apart from all worldly intanglements and meditate of the riches of Christ of the excellency of his ways and by this means your spirits will be elevated and you 'l perform duties with more vigour and alacrity of spirit Fourthly and lastly Be sure to walk uprightly Get an upright heart and thou mayest take comfort in whatsoever thou doest Pro. 10. 9. He that walketh uprightly walketh surely but he that perverteth his way shall be known Many complain I cannot do as others do I want those joys they have I cannot perform duties as well as they I direct thee to be sure that thy heart be upright that what thou doest is in sincerity and God will accept sincerity in lieu of perfection Is then thy heart upright Is it the desire and endeavour of thy soul to close with God Dost thou not willingly allow thy self in any sin be of good comfort It becometh the upright to be joyful I have one Use more for consolation to the people of God who Vse 5. For Consolation by experience subscribe to the truth of the Doctrine That all the ways of wisdom are ways of pleasantness To these comfort appertains as their peculiar right and interest They find comfort coming in amidst all their religious services amidst their tears and sorrow for sin they feel joy coming in they have tasted and felt how sweet the Lord is And if there be now such comfort in via what will there be in patria Si adeo dulcis quaerenti saith a Father quid invenienti You therefore that are acquainted experimentally with these truths That the ways of godliness are ways of pleasantness I beseech you manifest the truth of these things Tell and discourse to one another speak what good God hath done for your souls Many are kept back from God hy reason of scandals and calumnies that Religion makes men of melancholy and dumpish spirits Confute therefore these mistakes both by your words and actions Tell others and strive to win them to God and allure them with the narration of the delights and soul-ravishing comforts that you have found in these ways O â—abor to comfort others with those comforts wherewith you your selves have been comforted in particular And so walk in the ways of God Let your actions be so carryed and the whole frame of your soul so ordered that it may appear to the whole world That all the ways of wisdom are ways of pleasantness Rejoyce therefore in the Lord. Delightfulness in the ways of godliness put a beauty upon them We have a sweet promise Isa 65. 18. But be ye glad and rejoyce for ever in that which I create for bâ—hold I create Jerusalem a rejoycing and her people a joy A joy in the abstract and it 's Gods work of creation You therefore to whom God hath darted the beams of his reconciled countenance I counsel in the language of our Saviour Sons and Daughters be of good comfort and go on chearfully Let your hearts as Jehoshaphats was be lifted up in the ways of God When the Spirit of God witnesseth to your spirits that ye are the children of God there must needs be abundance of joy in your souls And here 's your ground of rejoycing that your names are written in the Book of
Mourning for others sins p. 82. 6. The heart approves it self to God ibid. 7. There will be a pressing forward towards perfection p. 83. 8. A strict watch over the heart ibid. 9. The desire and endeavour must be universally extensive ibid. 10. The Spirit is without guile p. 84. 11. There will be the practise of Mortisication and Vivification p. 85. 12. A burning in love to Jesus Christ ibid. Use 4. for Direction in 6. Particulars 1. Pray for the spirit of sanctisication p. 85. 2. Wash and cleanse thy heart ibid. 3. Be exercised in Meditation p. 86. 4. Consider the Omnipresence and Omniscience of God ibid. 5. Set an high estimate on Gods Ordinances ibid. 6. Associate your selves with holy company p. 87. Use 5. for Consolation SERM. V. Joh. 3. 10. Jesus answered and said unto him art thou a Master of Israel and knowest not these things The Text divided and expounded p. 91. Doct. There may be and are many men otherwise of great Learning yet grosly ignorant in the maine Fundamental Doctrine of Regeneration p. 92. This is proved by Scripture Instances p. 92. and by 3. Reasons 1. From the nature of Regeneration p. 93. Reas 2. Drawn from the Nature of Unregeneracy in a foursold estate 1. Of Impurity p. 94. 2. Of Enmity ibid. 3. Of Blindnesse ibid. 4. Of Death p. 95. Reas 3. From the Free workings of Gods Spirit Application in 5. Uses 1. For Exhortation and that to Teachers p. 96 97. and to Disciples p. 98 99. Use 2. For Information 1. What Regeneration is not 1. Not in Nicodemus his sense p. 100. 2. Not in a new Physical Beeing ibid. 3. Not in Civility and Morality ibid. 4. Not in great parts and abilities p. 101. 5. Not in common graces ibid. 6. Not in a bare Profession of Christ ibid. 2. What Regeneration is 1. The new Nature p. 102. 2. A new Vnderstanding ibid. 3. A new Will ibid. 4. New Affections ibid. 5. A new Heart ibid. 6. A new life ibid. Use 3. for Excitation Mot. 1. From the Necessity p. 102. 2. Unregenerate persons can obtaine no acceptance p. 103. 3. Nothing defiled shall ever come into heaven ibid. Use 4. for Direction 1. Pray hard for Divine Wisdom 2. Wait upon God in his Word 3. Pray for the Spirit Use 5. for Consolation And their duty is 1. To praâ—se God 2. To walk as becommeth Converts 3. To set an high price on Gods love SERM. VI. Esth 9. 27 28. The Jews ordained and took upon them and upon their seed and upon all such as joyned themselves unto them so as it should not faile that they might keep these two daies according to their writing and according to their appointed time every year c. The Text divided and expounded Doct. That it 's the duty of a delivered people to keep mercies upon Record and make a thankfull remembrance of signal deliverances and perpetuate the Memorial thereof from Generation to Generation p. 108. Reas 1. Because Gods name and honour is from Eternity to Eternity p. 109. Reas 2. Because Thankfulness is Gods Tribute ib. Reas 3. Drawn from the excellency of the Duty Reas 4. Drawn from many obligations viz. 4. Vinculo Creationis Redemptionis Gratitudinis Gloriae divinae promovendae p. 110 111. Vse 1. For Information In the Popish Treason eight particulars are considered 1. Length of time in projecting p. 112. 2. Vnwearied pains p. 113. 3. Cunning conveyance ibid. 4. Inveterate malice ibid. 5. The persons acting p. 114. 6. The persons against whom p. 115. 7. The place ibid. and 8. their cruelty ibid. Observe 1. The Means of discovery by Auricular Confession p. 116. 2. The seasonablenesse p. 117. 3. The just Retribution ibid. Vse 2. for Caution 7. Popish opinions 1. That the Pope is Christs Vicar p. 119. 2. That he hath power of bâ—nding and loosing 3. That he may depose Princes ibid. 4. That Protestant Princes may be Excommunicated ibid. 5. That they may be murthered ibid. 6. That Faith is not to be kept with Hereticks ibid. 7. That Equivocation is lawfull Protestants Principles 1. That the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 120. 2. That a Papist cannot goe beyond a Reprobate ibid. 3. That the eâ—ought to be no peace with Rome ibid. 4. That a Papist living and dying in the opinion of his own merits cannot be saved p. 121. 5. That Babylon is Rome ibid. Vse 3. for Exhortation 1. Remember and transmit the memory of this day to Posterity p. 121. 2. Praise God for the Deliverance p. 122. 3. Remember and be vigilant ibid. SERM. VII Rom. 2. 16. In the day that God shall judge the secrets of men by Jesus Christ according to my Gospel The Text divided and expounded p. 124 125 126. Doct. 1. There shall be a day of Judgement p. 126. Doct. 2. At that day the secrets of all mens hearts shall bee judged Doct. 3. Christ shall be Judge at that day Method of handling The first Doctrine proved by Scripture out of the Old and New Testament p. 126. and confirmed by six Arguments 1. From Gods Decree p. 127. 2. From Gods Iustice ibid. 3. From conviction of conscience p. 128. 4. From the dependance and connexion between the Resurrection and day of Iudgement ibid. 5. From the generall expectation of the Saints p. 129. 6. From Gods glory ibid. Vse 1. For Reproof to ungodly persons p. 131 132. Vse 2. for Instruction to Magistrates and Ministers 6. Lessons commended 1. Entertain serious thoughts concerning the day of Iudgement p. 134. 2. Let this consideration engage us to holynesse of life and conversation ibid. 3. Let this read us a Lecture of Patience p. 135. 4. Le ts be engaged to watchfulnesse 5. Le ts learn to fear God ibid. 6. Le ts learn compassion and charity ibid. Vse 3. for Consolation 1. From the nature of the day p. 136. 2. From the Iudge Christ ibid. 3. From the sentence ibid. 4. From the eternal happinesse ibid. Doct. 2. That at the day of Iudgement the secrets of all mens hearts shall be judged p. 136. Reas 1. Drawn from Gods Omniscience p. 136. Reas 2. From Gods justice p. 137. Reas 3. For the acquitting of the godly ibid. Reas 4. For the further condemnation of the wicked p. 138. Vse 1. for terror unto the wicked ibid. Vse 2. for comfort to the godly p. 139. 3. For counsel to both p. 140. Doct. 3. At the day of Judgement Jesus Christ shall be Judge p. 140. 1. Proved by Scripture p. 140. 2. By 3. Reasons 1. From Equity and Retaliation ibid. Reas 2. For the comfort of the godly ibid. Reas 3. For the terrour of the wicked ibid. Q. 1. Is the Father excluded A. p. 141. Q. 2. How shall Christ appear A. p. 141. Q. 3. Whom shall Christ judge A. ibid. Q. 4. What will be the manner of Christs judging A. ibid. Q. 5. What signs are there of this day A. p. 143. Q. 6. Why God defers the day
he that hath no money come ye buy and eat yea come buy wine and milk without money and without price A second is Mat. 11. 28. Come unto me all ye that labor and are heavy laden and I will give you rest A third invitation is John 7. 37. If any man thirst let him come unto me and drink Rev. 22. 17. A 4th is The Spirit the Bride say Come and let him that heareth say Come and let him that is athirst come and whosoever will let him take of the waters of life freely The lâ—st I shall name is the most prevalent obtestation in all the world Rom. 12. 1. I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Put forth thy labor to make a Catalogue of the mercies of God they exceed all Arithmetick measure them their dimensions are infinite The Apostle makes four dimensions breadth length heighth and depth Eph. 3. 18. The mercies of God reach to the Heavens his faithfulness to the clouds All the pathes of the Lord are mercy and truth to such as keep his covenant and testimonies Psal 25. 10. His mercy is from everlasting to everlasting his mercy is above all his works Had we the tongues of Men and Angels we could not sufficiently set forth the mercies of God yet let us summon up all the members of our Bodies and all the faculties of our Souls to praise the Lord for his mercies and tell the wonders which he hath done for the children of men How many National mercies and signal deliverances have we received and we yet are in peace even to a miracle of mercies our fleece is yet dry whil'st others are wet with blood Thousands have faln beside us and ten thousand at our right hands and no evil comes nigh our dwelling What variety of personal mercies do we receive How many deliverances have we received from the Grave being ready to fall in and yet we are reprieved and have space to repent How many deliverances have we received from Fire Water Pobbers unreasonable men and all the plots and projects of Malignant Enemies unto the Gospel of Jesus Christ Further What mercies do we receive for our souls Do we not injoy Sabbaths Ordinances publick assemblies Blessed be God our eyes yet behold our teachers and our Gospel is not driven into corners How many mercies Quot misericordiae tot ora Isa 30. 20. so many mouthes All these mercies have so many mouthes calling upon us to thankfulness and amendment of life Now the holy Spirit of God strives by all these mercies to win us to repentance It is our obliged duty as God strives with us in mercy and loving kindness so we should strive with him in our return of thankfulness and reformation of our lives Every mercy should be a Lord-stone to draw us up to Christ Every mercy should be as a foot-stool to raise us up higher to Heaven Every mercy should be as a Looking-glass wherein we should behold the visible resemblances of the loving kindness of God O then take heed of neglecting the voice of the Spirit when he calls by mercies For if he be neglected when he speaks in the sweet musick of mercies he will speak terrible things in the thunder of judgement 5. The Spirit strives by the exercise of patience 5. Yet further The Spirit strives by the exercise of patience forbearance and long sufferance towards sinners God is not willing that any should perish but that they should repent and be saved O the unwearied patience of a merciful Father How long did God bear with the old world with the Amorites Jerusalem The Lord waits to be gracious he delights in mercy It is his nature to be merciful Judgement is called his act his strange act Isa 28. 21. The Lord will rise up as in mount Perazim he shall be wroth as in the valley of Gibeon that he may do his work his strange work and bring to pass his act his strange act This is to shew his unwillingneâ—s to punish sinners till needs must He is said to hyer a Razour to shave them as if he had none of his own Isa 7. 20. In the same day shall the Lord shave with a razor that is hired namely by them beyond the river by the King of Assyria the head and the hair of the feet See and admire the wonderful patience of God though we provoke him every day O wonderful patience that the Drunkard dies not in his vomit that the Swearers Blasphemers tongues fall not presently out of their heads Still the Lord waits knocking at the doors of our hearts exercising infinite patience and forbearance towards poor sinners He whets his Sword and bends his Bow Psal 7. 12. He might cleave us asunder presently but there we have experience of singular patience God was but six days in creating the world yet as Chrysostome observes he was seven days in encompassing the Walls of Jericho before he destroyed it Patientia laesa fit furor but let us take heed of abusing patience patience abused breaks forth into extremity of fury Mercy pleads I am slighted I am abused I will no more have mercy on them then patience interposeth I will wait longer but patience being abused it pleads I will be no longer tired out nor abused At last comes long-suffering I am gentle and merciful and I will wait longer and longer but if long-suffering be wearied out What will plead for us What will become of us The long-suffering of God waited in the days of Noah whilest the Ark was preparing as the apostle Peter speaks 1 Pet. 3. 20. 2 Pet. 3. 9. The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance We should account the long-suffering of the Lord our salvation Rom. 2. 4. or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of the Lord leadeth thee to repentance 6. The Spirit of God strives by many signal exemplary Judgements 6. The spirit strives by many signal and exemplaâ—y Judgements inflicted upon others inflicted upon others We have read of the Wars of Jerusalem in Josephus but more pathetically set forth in the â—ook of the Lamentations We have read of the heavy Judgements of God upon Germany and Palatinate We have read of the barbarous butcherings of those blood-sucking Caribals in Ireland upon the Protestant Party We hear now of a Sword letting out blood in Scotland good blood and bad blood being let out together the Sword destroying one as well as another We hear of sad breaches and heart-divisions widened more and more in England You hear a general complaint of poverty and decay of Trade By all these Judgements the Spirit of God strives with us and woes
and the Lord in judgement left them to their choice and in their extremities bade them goe to their gods and see whether they would deliver them The Lord punished contrariety with contrariety If ye will not be reformed by these things Lev. 26. 23. 24. but will walk contrary unto me then will I also walk contrary to you and punish you yet seven times for your sinns And when we refuse to hearken to him when he calls he will refuse to hearken to us in our greatest extremities when we call upon him It 's a broken but a very pathetical speech of Christ to Jerusalem O that thou hadst Luke 19. 4â— known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes There is a Critical day set down there is a dreadfull judgement upon those that brought not the Lords offering in its season The man that is clean and is Numb 9. 13. not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people because he brought not the offering of the Lord in his appointed season that man shall bear his sinne The old world gave no heed to Noahs Preaching they neglected the time that God allowed them for repentance No moâ—e time was Matth. 25. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowed when that was once expired a deluge overwhelmed them The five foolish Virgins slâ—mbred and slept when they should have been preparing of their lamps they went to buy oyle and in their absence Christ came and perpetually shut them out Esau sought Heb. 12. 17. â—enedictionem illam exquisissâ—t Beza the Blessing carefully with rears yet hee was rejected hee came when it was too late How many mischiefs befall men for neglecting their opportunities All these considerations should be as so many warning-pieces unto us and as so many prevalent incentives to cherish the whispers of the Spirit to take the benefit of the season Now whilst the Lord bids us seek his face our hearts must eccho back Thy face Lord we will seek Let us hearken to the motions of the Spirit and the checks of our conscience let us make much of the Spirit let us take heed of quenching and grieving of the holy Spirit whereby we are sealed unto the day of redemption An Angel swears in the Revelations There shal be no more time How soon Revel 10. 6. â— time may cease the Spirit cease working we cannot tel and time may be swallowed up in Eternity And therefore take this Caution as a word spoken in due season Beware of sadding the Spirit drive him not away from you for once having a repulse for ought you know he may come no more And thâ—â—â— have dispatch'd three Heads propounded of my Method I have asserted the truth of the point from Scripture â—eâ—timonies plainly evidencing the greatnesse of the Judgement when the Spirit of God departs from and will strive no longer with a people I have shewed how many wayes the Spirit usually strives with a people I have given in the reasons for the confirmation of the point In the next place it remains that I should reduce al home unto point of Practise by way of Use and particular Application This Doctrine affords six special Uses For Information Exhortation Reprehension Examination Direction and Consolation In the first place this serves for Information what a dreadfull Vse 1. For Information judgement lyes heavy upon any person whatsoever with whom Gods Spirit will strive no longer Was it not an heavy judgement when Gods Spirit left Saul and an evil spirit was sent to torment him Was it not an heavy case and dreadfull when the Philistines made war upon him and the Lord was departed from him And Samuel said to Saul why hast thou disquieted me to bring me up 1 Sam. 28 15 And Saul answered I am sore distressed for the Philistines make war against me and God is departed from me and answereth me no more neither by Prophets nor by dreames therefore I have called thee c. When Gods Spirit quite leaves a soul then the evil spirit takes possession of it Satan entred into Judas his heart and set him on work to betray Christ and when conscience gave him a bang and made him throw down the mony he felt Hell-fire flashing in him and betook himself to a desperate remedy to be his own executioner So I have read of Julian after he had departed from God and turn'd Apostate he had in his conscience more blows and butcherings Plures ictus laniatus At last when a dart hit him and gave him his fatal wound no man knowing from whence that dart came for it was a signal blow from heaven and was indeed the immediate hand of God at last he confest Thou hast overcome O Galilean thou hast overcome Vicisti Galilaee vicisti Now a little to set forth the greatnesse of the judgement upon those with whom Gods Spirit will strive no longer I le represent it you in these ensuing aggravations When God takes away his Spirit he usually takes away his Ordinances Whilst the Palladium remain'd with the Trojans they Aggrav 1. When God takes away his Spirit he usually takes away his Ordinances thought themselves secure The Jews put great confidence in the Ark they fet the Ark and went to battle with it against the Philistines and afterwards cryed up the Temple of the Lord the Temple of the Lord Herein they were superstitious they fâ—iled in putting too much confidence in the Temple They were Idolaters and followed Baal and Ashtaroth and thought the Ark would secure them The Ark would no more shelter prophane idolatrous people than the horns of the Altar would secure and shelter a Murtherer Yet questionlesse the Ark of Gods presence was a very great mercy and priviledge The Ark was kept away twenty yeares and they thought it long and the Text saith all the house of Israel lamented after the Lord. The sad report of the losse of the Ark brake Elies heart first and he fell down backward and his neck brake He heard 1 Sam. 7. 2. of the death of his sonnes their death went near but the losse of the Ark went nearer and Phinehas his wife named the child Iâ—habod saying the glory is departed from Israel because the Ark of God was taken She fell in travel upon that sad news and dyed presently 1 Sam. 4. 18 21 22. The taking away Ministers Ordinances Sabbaths are dreadfull judgements upon a people This the Prophet Amos foretels of Behold the daies come saith the Lord that I will send a famine in the Amos 8. 11. land not a famine of bread nor a thirst for water but of hearing the word of the Lord. And Christ himself threarens The kingdom of Matth. 21. 43. God shall be taken from you and given to a Nation bringing forth the
as quench the Spirit which is forbidden 1 Thess 5. 19. such as deride praying by the spirit such as slight and scorn men of the spirit I mean such as are of a pretious annointing in whom the Spirit of Christ dwells O how sad will their Audit be 2. It reproves barren and unprofitable hearers who notwithstanding all the strivings wooings and waitings of Gods Spirit by the Ministry of the Word yet remain barren and unfruitful The Apostle tells their doom The earth that drinketh in the rain that Heb. 6. 7 8. cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth a blessing from God but that which beareth thorns and bryars is rejected and is nigh unto cursing whose end is to be burned When Christ found nothing on the Fig-tree but leaves he said unto it Let no fruit grow on thee henceforward for ever and Matth. 21. 19 Luke 13. 7. presently the Fig-tree withered away And the Vine-dresser said Behold these three years I come seeking fruit on this fig-tree and finde none cut it down why cumbreth it the ground 3. It reproves secure persons setled on their Lees Let Gods Spirit strive never so often it is all in vain They think all is well with them they conceive their Estates very good Multitudes now adays are possest with a spirit of slumber and drousiness and this is a dreadful sin and a judgement both Rom. 11. 8. God hath given them a spirit of slumber eyes that they should not see and ears that they should not hear to this day Is not he a desperate fool that dares sleep upon the top of a Mast Is not he much more that notwithstanding judgements threatned in Gods Word against rebellious sinners yet is secure heedless and satisfied in his present condition This is that carnal security mentioned which is under such terrible woe Deut. 29. 19 20. It shall come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his name from under heaven 4. And lastly This reproves all impenitent persons who notwithstanding all the Sermons they hear notwithstanding all the reproofs admonitions wooings knocking 's of Gods spirit yet remain impenitent Impenitency is that great soul-damning sin Christ tells us Rev. 3. 20. Behold I stand at the door and knock Rev. 3. 20. Ezek. 18. 31. if any man open to me I will come in and sup with him And the exhortation of the Prophet runs Cast away from you all your transgressions for I have no pleasure in the death of him that dieth wherefore turn your selves and live So God expostulates the case with them Though by our own strength we cannot stand not by our own poweâ— will any good thing yet we may doe much more good then we do Can not the same legs carry a man to the Church which carry him to an Ale-house oâ— Tavern It s want of a good heart and love to the Ordinances of God that make men so negligent of the good of their souls Who forceth thee to swear thou saist thou canâ—â— not leave it custom is become another nature Is it not thine own corrupt heart that causeth corrupt communications The Devil cannot compel to sin he perswades and enticeth neither doth God tempt any man Jam. 1. 13 14 15. But every man is tempted when he is drawn away of his own lust and enticed then Jam. 1. 13 14 15. when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Tremble and stand amazed thou impenitent person that resisteâ—â— so many strivings of Gods Spirit so many checks of conscience so many warnings from the word O that thy heart might be touched with remorse and repentance for thine impenitency yet thou livest under the sound of the Gospel who knoweth but the spirit may this day once more move woe and beseech thee to be reconciled O do not refuse O do not slight these invitations A City besieged as we read Deut. 20. 11 12. If it make thee answer of peace and open unto thee thea the people that are found therein shall become tributary unto thee but if it will make no peace with thee then thou shalt besiege it and smlte every male with the edge of the sword Just so now the Lord besiegeth thy heart offers thee peace intreats thee to repent of thy Oathes Sabbath-breakings contempt of the Gospel Drunkenness Uncleanness If thou wilt not receive such a gracious offer of peace to thy peril be it thou art the murtherer of thine own soul 4. I proceed to a fourth Use which is for examination Three Vse 4. For Examination Q. 1 Quaeries by way of tryal I shall propose and answer Q. 1. How may we distinguish of the strivings of Gods spirit from a spirit of error and delusion I answer in this wise 1. Gods Spirit strives by the Ministry of the word and directs A. 1 1. Gods spirit strives by the Ministry of the word us according to that rule Gal. 6. 16. As many as walk according to this rule peace be upon them and mercy and upon the Israel of God But a spirit of delusion deviseth ways of its own and is wise above what is written whereunto a curse appertains Gal. 1. 8. Though we or an Angel from heaven preach aâ—other Gospel then that which we have preached unto you let him be accursed 2. Gods Spirit leads into all truth It is a sâ—irit of truth But 2. Gods spirit leads into all truth the spirit of delusion leads us into all errors God will send strong delusions that they shall believe a lie 2 Thess 2. 11. 3. Gods Spirit makes us humble meek gentle A spirit of delusion 3. Gods spirit makes usâ— humble and meek makes us to swell with pride and pride and passions Gods Spirit meekens our spirit An Antichristian deluded spirit makes us boysteroâ—s inoâ—dinate in our affections But secondly The Quaery will be How we may distinguish the Q. 2 strivings of Gods Spirit from the strivings of our own spirits or natural conscience I answer thus 1. A natural conscience acts from a principle of A. 1 A natural conscience acts from a principle of fear fear of punishment and upon legal convictions hence come many torturings and strivings in natural mens consciences as in Ahab c. Herod feared John Baptist But Gods Spirit strives and moves the soul to act from a principle of love to Jesus Christ when the love of Christ constrains to duty that is genuine altogether 2. The striving of a mâ—ns own spirit and a natural
lives and keep strict Luk. 16. 2. sentinell over both That saying give an account of thy stewardship should be still ringing in the ears of Ministers Governours and Tutors We shall one day be called to an account let 's labour to be faithfull Stewards that so we may give up our account with joy and not sorrow It 's a known story that the young man committed by Euseb Hist the Apostle to the Elders care was dissolute and a companion of Theives and is there termed a dead man i. e. dead to God and goodness O let it not be our default our negligence that any under our charge are dead souls As the Captain beseeched that his life and the life of his fifty might be pretious in the Prophets eyes 2 Kings 1. 13 Whe her we have more or fewer let their souls be pretious and let us put forth our selves in all our places and capacityes to give one another a lift toward heaven A day of judgment is coming let that be a Frontlet before our eyes upon this consideration let Christians doe brotherly offices and manifest their love to the souls of their brethren Hereupon we are exhorted to avoid rash judgment Rom. 14. 10. 1 Cor. 4. 5. There 's wisdome understanding consideration all joyned together Deut. 32. 22. It s a patheticall speech and he 's a wiseman in the esteem of the Holy Ghost who considers his of latter end We should all of us fix this meditation upon our hearts entertain serious thoughts what will become of our our precious souls to all Eternity Will not a day of Judgement come May not thou or I be summon'd forthwith at that impartial Tribunal This being so What manner of persons ought we to be in all holy conversation and godliness In the second place to confirm the Point by evidence of Reason why the consideration of the Day of Judgement should engage us unto holiness 1. Because onely holy persons shall be able to stand in Judgement Reas 1. Because only holy persons shall stand in Judgement When the wicked the Goats that stand on the left hand and shall wish that the Hills might â—all on them and that the mountains might cover them from the face of the Lamb Then shall the godly lift up their heads and behold Christ who is their Judge their Redeemer This comforted Job on the Dung-hill Rev. 20. 6. Job 19. 25. Matth. 5. 8. Heb. 12. 14. I Know that my Redeemer liveth They that are holy here shall be happy to all eternity They onely shall be partakers of the blessed Visâ—on Now it s much controverted whether the Saints shall have their sins mentioned at all at the day of Judgement some conceive that their sins shall be brought in onely as a cancell'd â—ond others are of opinion that they shall be mentioned that Gods mercy may the more be glorified in the greatness of the Pardon And others say they shall not be mentioned at all because in several Scriptures the Lord saith He will remember their sins no more and that he will câ—st all our sins into the depth of the Sea and that he casteth Isa 43. 25. Mich. 7. 19. Isa 38. 17. our sins behinde his back without all controversie that shall be done that conduceth most to â—ods glory and their happiness There 's no condemnation to the Saints the day of Judgement will be a day of refreshing to them an addition to their happiness soul and body being re-united and made companions in bliss unto all â—ternity Seeing then holy persons shall be able to look the Judge in the face since they onely shall stand in judgement the consideration of this great day should sink deep into our hearts and make deep impression upon our spirits exciting alluring and prevailing with us to a sanctified life and conversation 2. â—ecause the time of this life is the onely Season appointed 2 Reas This is the present time by God to labor after holyness The Exhortation runs in the present â—ense 1 Pet. 1. 15. 1 John 3. 3. Q. 3. But can we be perfectly holy A. We must have perfection of parts i. e. Sincerity In Heaven there will be perfection of degrees we must have truth of holyness we must begin here and strive after more In Heaven we shall attain the complement thereof we may not content our selves with what we have attained unto but we must labor after perfection pressing forward toward the mark for the price of the high calling that is in Jesus Christ as Id qui faciunt fructum colligent satione sua dignum coacervabunt enim quod male dispereat Calv in loc Gal. 6. 8. the Apostle did Phil. 3. 14. Now then consider the time of this life is the Seed-time the Harvest is reserved in Heaven As you sow so you shall reap If you sow to the flesh you shall of the flesh reap corruption if you sow to the spirit you shall of the spirit reap life everlasting Therefore in your most serious thoughts consider that you deal for life and immortallity your negotiations are for the great things of Eternity In this World in this present time of life you must labor to be holy Purgatory is a Blasphemous Popish dream No purgation left for another World No Prayer no Sermon will work upon thee after this life Here then holyness is wrought lay these things to heart 3. Because Judgement returns us just as death leaves us As the 3. Reas Because judgment returns us as death lest us Tree falls so it lies and as death leaves us so judgement will finde us He that is filthy let him be filthy still He that dies unreconciled to Jesus shall be so returned The day of Judgement is most impartially just in all proceedings And Judgement returns none neither better nor worse but as death leaves them Now then if thou livest and diest in an unregenerate estate so thou wilt remain unto all Eternity After death no tears no crys will prevail There 's no door of hope the damned are without hope and this heightens their misery Time is past time is past The Judge hath vail'd his face having past a Sentence irrevo cable Noâ— whilest you are alive on this side Hell and Eternity there 's hope left you are under the sound of the Gospel and the Ambassadoâ— are sent offering unto you terms of reconciliation We pray you in Christs stead be ye reconciled to God O follow after holyness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue it hard give not over This day is a working 2 Cor. 5. 20. Heb. 12. 14. day and it 's but short a day of Judgement which is a day of restitution and recompense is approaching So live as you desire to die Do you desire to be happy in your deaths Labor to live holy in your lives Thus much for the Doctrinal part Now to set all home by particular Application I have five Uses to make of this Doctrine
that are Masters of Families be exhorted to set up Holynesse in your Families Teach your children and servants to know God keep up your authority give not liberty to them under your roofe to live as they list Abraham gave no toleration he commanded his houshold to keep the way of the Lord. Let all sorts and sexes old and Gen. 18. 19. young learned and unlearned lay this Exhortation to heart I presse holynesse upon you all O that the Priests Motto were writ upon your hearts and lives Holynesse unto the Lord. You cannot say as Sheba the Son of Bichri said We have no portion in David c. as if this concerns not us but holynesse concerns you all you must all follow after holynesse To excite you to your duty I 'll lay down some moving considerations Consid 1. We are elected unto holinesse 2 Thes 2. 13. 1. Consider you are elected unto holynesse not for holynesse nor through praevision of holyness that 's a false Arminian glosse but unto holynesse 2. We are created unto holynesse All the members of our bodies Consid 2. We are created in holynesse Ephes 4. 24. and faculties of our soules should be instruments of holynesse The tongue should speak holily holy communication should drop from the tongue the heart and hand both should be clean as James specifies c. 4. 8. The feet must keep the wayes of Gods commandements Consid â— We are redeemed to be holy Luk. 1. 74. 75. the understanding will affections the whole man all must be holy to this purpose they were created 3. Consider we are redeemed for this end and purpose that we may be holy 4. It 's Gods will that we should be holy 1 Thes 4. 3. Now our Consid 4. It s Gods will that we should be holy wils must be subject unto Gods will He commands us to be holy we should pray for his grace to enable us to perform his command Holynesse is suitable to Gods will and wee have an encouraging promise 1 Joh. 5. 14. 5. â—olynesse is our calling 1 Pet. 1. 15. 1 Thes 4. 7. Wee can Consid 5. Holyness is our calling have no comfort but when we are in a lawfull calling when our wayes are according to Gods wayes wee may hope for Gods gracious protection according to the promise Psal 91. 11. When any commit wickednesse are unclean drunk associate themselves with wicked persons they are out of their calling and so out of Gods special pâ—ovidence Consider this seriously when you are tempted to Whoredom or any oâ—her sin God hath not called you unto unâ—eannesse but unto holynesse 6. Heaven is an holy place only appointed for holy persons Nothing Consid 6. Heaven is a holy place that 's defiled shall enter there Rev. 21. 27. Onely holy persons shall be acquitted before Christs Judgement-seat They only shall enter into the new Jerusalem 7. In heaven there shall bee no other but holy employment Consid 7. In Heaven there is holy employment singing Hosannahs and Hallelujahs to him that sitteth on the throne and to the Lamb for evermore A prophane person hates holy Ordinances and holy employments here on earth Were it possible for him to be in heaven hee would be weary of the employment whereas the Saints shall have their hearts put into such an high and excellent frame as they shall without molestation weariness or intermission be ever setting forth the praises of the Lord. 8. And there will be in heaven the most holy company the holy Consid 8. In heaven there is holy company Trinitie God the Father God the Son God the Holy Ghost the most holy blessed and glorious Trinity There will be holy Angels the spirits of just men made perfect holy Martyrs holy Ministers holy people No company there but all holy company 9. And lastly to close up all Now whilst we live on earth is Consid 9. The present time is the time to labor after holynes the time or never to labour after holynesse now I mean in this time of life we must make provision for eternity This is Gods summons to day if you will hear his voice Delay not a minute longer Resist not the movings of the Spirit great is the danger of resisting the Spirits movings The Lord set home all these considerations upon your hearts and if hereby the Lord should be pleased to gaine any soul to the love and practise of holynesse I should never be enough thankful for the mercies of this day The third Use is for Examination and Tryal Every one will Use 3. For Examination plead for himself and pretend to an holy conversation As it was said When the Son of man comes shall he finde faith on the earth So shall he find an holy conversation a formal Professor a Christian at large are every where to be found like Sycamoâ—es in the valley for abundance but the power of holynesse an holy circumspect walking are rarely found Now then because its the grand Ministerial duty to distinguish the precious from the vile according to that high commendation and priviledge given as to be the mouthes of God Jer. 15. 19. And because God hath gone forth in a signal exemplary blessing upon this way which hath been so frequently used by old Disciples faithful labouring Ministers whose plain Preaching would it were more revived now adaies It shall therefore be my task to lay forth some distinguishing characters and signs of a gracious sincere heart whose life is accordingly ordered in an holy conversation and by them you may put your selves upon the test and tryal as in the presence of God whether you are such manner of persons in all holy conversation and godlinesse The first sign is spiritual poverty and this consists in the emptying Charact. 1. Spiritual Poverty of the heart of self-confidence self-opinion self-sufficiency and self-righteousnesse whereby a Christian becomes nothing in himself altogether lost undone blind miserable poor and naked He is thoroughly sensible of his own misery and wretchednesse He is apprehensive of his own undone condition and what need he hath of a Saviour such an one Christ pronounceth to be in the state Mat. 5. 3. of blessednesse 2. There followeth the highest prizing and estimate of Jesus Charact. 2. High prizing of Jesus Chr. Christ That soul which is spiritually poor accounts Christ the greatest treasure it apprehends it self blind that Christ may give it eye-salve miserable and lost that Christ may save it naked that Christ may cloath it with his righteousnesse See what an high price the Spoâ—se puts upon Jesus Christ Cant. 5. 10 11 12 c. He is precious 1 Pet. 2. 7. a plant of renown Ezek. 34 29. Such an high price had the wise Merchant to sell all for him Mat. 13. 45 46. So Moses who preferred the reproach of Christ before Egypts treasure Bradford wept often even at meales because he could not bring his dul heart
he desires and endeavours after the encrease of every grace more Faith more Love more Humility thus hee cries as the Horsleach's daughter give give 8. There 's a careful strict watch set upon the heart life against Charact. 8. Ther 's a care full watch ovâ—r the heart and life bosom sins Be they ancient customary constitution complexion sins as dear as a right hand and a right eye they must be cut off pluckt out David profest I kept my self from mine iniquity Psal 18. 23. Be it peccatum in deliciis an Herodias a Delilah away with them be it a Gibeonite a pretending sinne mâ—ke no league with it be it a Benhadad an Agag give no quarter to them bid adieu to every sin though delightful and pleasing to flesh and blood say to it as to a menstruous cloath get thee hence Let Josephs resolution be as a Monitor and as a Frontlet before thine eyes How can I doe this great wickednesse and sin against God 9. Yet further the desire and endeavour must be universally extensive as to hate and turn from every sinne so to have respect to Charact. 9. The desiâ—er â—ndeavour must be vniversall every commandement Psal 119. 101. It is an argument of a gracious heart neither to divide in duties nor commands neither to pleade a dispensation in the first nor in the second Table This was Pauls exercise he as it were drove that trade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is consonant to the doctrine of the Gospel Universality is a divisive difference it distinguisheth a Sheep from a â—oat a true from a formal Professour and a constitutive difference to constitute Act. 24. 16. Tiâ— 2. 11 12 Psal 119. 6. a child of God The universality respects as I now mentioned the object the whole Law all Gods Commandements the subject the whole man at all places and in all companies to walk closely with God all the daies of our lives 10. The Spirit is without guile Here 's an Israelite indeed without Charact. 10. A spirit without guile Psal 32. 2. Joh. 1. 17. guile such was that excellent commendation that Christ gave Nathaniel There are three words whereof a godly man is compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singlenesse of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincerity You have two of them in one verse and thence was matter enough of rejoycing 2 Cor. 1. 12. This we must labour for even singleness simplicity and sincerity and acting upon these principles wee may with comfort look the King of terrours in the face when all carnal Machiavilian policies wil prove Physitians of no value 11. There wil bee the practise of Mortification and Vivisication Charact. 11. The practice of mortification The mortifying of the deeds of the body and the quickning of the graces of the Spirit these are fruits of Regeneration and Repentance Col. 3. 5. Rom. 8. 13. Never dream of a shorter cut to hâ—aven than the rule of the Word prescribes Mr. Perkins saith He that was never truly humbled never truly believed O set upon the practise of Mortification put to death these brâ—ts of Babylon crucifie slay mortifie thy corruptions â—et this day be a slaughter day for thy sins spare not an anâ—ient sinne let not thine eye pity thy most delightful sinne butlet thy â—ow be like the Bow of Jonathan that never returned empty without the blood of the slaine This is a severe way but there 's comfort in it The Apostle useth two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the making of the body black and blew and the bringing it into subjection There may be no toleration of any sinne Take heed of easie lazy wayes pleasing to thy corrupt nature they are dangerous wayes Follow the old light of the Word that presseth Repentance Humiliation Mortification that 's Gods Law Take heed of any Antinomian Ignes fatuos which decrie so row for sin if thou followest them thou wilt follow a blinde guide and if the blinde lead the blinde both will fall into the ditch 12. And lastly there wil be a burning in love to Jesus Christ Charact. 12. There wil be a burning in love to Jesus Christ such a love as many waters cannot quench nor stood-gates drown it Cant. 8. 7. The love of Christ wil conâ—â—rain him 2 Cor. 5. 14. He wil doe and suffer out of a principle of love to Jesus Christ This man loves Christs image holynesse Christs Members Joh. 13. 35. Christs â—rdinances they are his delight and counsellors Christs Messengers the appearance of Jesus Christ 2 Cor. 4. 8. Tit. 2. 13. He longs for Christs comming Rev. 22. 20. By all these signes and discriminating characters we may judge of the Tree by the fruit and conclude that heart to be a gracious heart that can produce these evidences and where the heart is upright and holy the conversation cannot but be suitable when the heart is inlarged the feet wil runne the wayes of Gods commandements Put your selves to these Tryals proved to you from the Word of God and your own consciences The foâ—rah Vse shall be for Direction how we shall make the best Use 4. For direction use of this day of Judgement In pursuance of this consideration what rules of directions must we observe that from hence we may be engaged to a holy conversation amongst many I shall presse six Rules to be reduced to point of practise 1. Pray for the Spirit of Sanctification It 's Gods will our Sanctification we must pray that his will may be done in us and by Rule 1. Pray for the Spirit of SanctificatioÌ„ us that Christs kingdome may be within us that Christ would love and wash us and make us Kings and Priests unto God This is a new creation and requires an omnipotent hand Psal 51. 10. This is the Apostles prayer for the Thessalonians that the God of peace would sanctifie them This is the prayer suitable to Gods will and if â—eâ— ask any thing according to Gods will he heareth us We read of a spirit of holynesse Rom. 1. 4. and sanctification of the spirit Pray hard for holynesse wrestle with God be importunate for Grace and when it 's begunne pray for the consummation of it that hee that hath begun a good work will not leave it unfinished till the day of Jesus Christ 2. Be much employed in washing and cleansing thy heart This Rule 2. Be much employed in washing thy heart God calls for Jer. 4. 14. There 's a great deal of filthinesse that lyes lurking in thy heart many foul corners O wash and rinse thy heart there are many vain and wicked thoughts there 's in thy heart a stye a sink of filthinesse a cage of uncleane birds Many nasty rotten thoughts and wicked imaginations doth this womb conceive Try thy heart throughly be better acquainted at home doest thou hope to have benefit by Christ see to thy duty to purifie
was a Doctor by his Sect a Pharisee by his place and calling a Ruler as is supposed an Ecclesiasticall Governour one of the Jewish Sanedrim his name was Nicodemus The time when he came to Christ was by night VVhat a Tenebrio a night Bird surely he was afraid to be seen or known by his fellow Pharisees He had riches honours dignities to lose and therefore he would carry his designs with all privacie for feare of being put out of the Synagogue Thus preferments riches degrees Joh. 9. 22. dignities fear of men are oftentimes as so many fetters and shackles to clog men and keep them off from comming unto Christ Now followeth a Dialogue between Christ and Nicodemus First Nicodemus makes a declaration of his faith in Christ grounded upon v. 2. v. 3. the great Miracles that he wrought v. 2. Christ giveâ— him an answer concerning Regeneration A Sophister would cavil as if this answer had been impertinent and not suitable to what Nicodemus spake but indeed it was the most pertinent Answer that ever was given For Christ spâ—ke to the spiritual necessities and wants of Nicodemus Hee knew wherein this Learned Doctor was ignorant and therefore Christ teacheth him his A B C the Llements and first â—udiments of Christianity Christ took the Doctor out of the School of the Pharisees and he himself becomes his teacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Here is a vehement asseveration in a matter of highest importance It s said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From above some Beza Erasm reâ—d it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Heaven Beza and Erasmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again and the second time come to the same pass all which produce this fundamental assertion No Regeneration no Salvation Now Nicodemus proposeth an ignorant and un-doctorlike question v. 4. concerning entring the second time into his mothers wombe Christ takes yet more paines to instruct him v. 5. of being born of water and of the Spirit The Spirit of God is the sole Author of our Regeneration The Spirit sanctifieth and worketh like water As water washeth away the filth of our bodyes so the Spirit besprinkleth us with the blood of Christ and washeth away the filth from our soules This washing of water is mentioned Ezek. 16. 9. Hence some understand these expressions of Water and the Spirit of Spiritual water opposed to the ceremoniall washings of the Pharisees to which Nicodemus ascribed too much or else which is in effect all one to the Spirit working like water and thus Calvin and Musculus understand the words Aqua nihil aliud est quam interna Spiritus Sancti purgatio so Calvin Calvin in loc Musc in loc Omnis regenerationis operatio est Spiritus Sancti so Musculus Aqua tanquam operationis Sancti Spiritus Symbolum ac Signum adhibetur Further Christ confirmes his assertion in 2 Propohtions v. 6. That which is born of the flesh is flesh and that which is born of the Spirit is Spirit By Flesh we are to understand the corruption of our nature by reason of original sinne by Spirit the renovation of our nature by the holy spirit of God Here Christ distinguisheth of a two fold birth Natural and Spiritual to instruct Nicodemus who though a Doctor of the Law and had read Jeremy Ezekiel and other Scriptures speaking of a new heart a heart of flesh and circumcising of the heart washing of the heart yet understood not at all what those Scriptures meant and was altogether ignorant of the distinction of a naturall and spirituall birth Christ leaves not his Scholar suddenly but takes more paines yet to teach him to understand so hard a lesson v. 7 8. Christ sets it out by a similitude of the wind Motum scimus modum nescimus a man may be regenerate and yet not know how and when he came to be so How a man is made in his mothers wombe who can tell How a man lives may be told by the effects and so we may tell we are regenerate by its effects and operations as the tree is known by its fruit Som know how and when they came to be converted so Paul Lydia others say as was said of the blindman we know he was born blind but by what meanes he now sees we know not Notwithstanding all that hath been said Nicodemus is still ignorant and cannot by his reason Joh. 9. â— 21. understand these things though he cannot gainsay and disprove what Christ said yet he holdeth his conclusion and proposeth a question full of doubting and unbeleife v. 9. How can these things be Now Christ deals roundly with him and sharply rebukes him him that was a Doctor of the Law an Interpreter of Moses and the Prophets a man ocherwise of great learning and yet unlearned in the main fundamentall doctrine A man that was a teacher of others and yet one that needs a great deal of teaching himself in the maine principle of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which words contain a person reproving a person reproved and the Crime for which he was reproved 1. The reprover is Jesus Christ the great Prophet and Teacher Division 1. The Person reproving Christ. he that spake as never man spâ—kâ— He is a reprover and an Instructor both to Nicodemus Christ knew with whom he had to deal with a Pharisee one that stood upon outward righteousness and legall ceremonies one that was a teacher of others and yet had need of teaching himself 2. The person reproved is Nicodemus described by his degree and imployment The Article presixt is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Persons reproved Beza in loc ille Doctor hoc loco videtur Articulus suum pondus habere quo significatur Nicodemum non modo pro doctore sed etiam pro excellenti Doctore habitum fuisse ab Israelitis So Beza Nicodemus was the Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctor of the greatest repute and eminency among the Jewes he was not a Disciple but a Master the renowned teacher of all Israel as if all Israel had been his Scholars and yet this great Schollar must goe to School to Jesus Christ He Jun. in loc that was ille doctor Israelis tanta authoritate existimatione as Junius observes yet was ignorant in the maine things 3. For what was Nicodemus reproved Ans For his grosse ignorance 3. The things reproved and that not in circumstantialls but in Fundamentalls not in smaller matters but in the greatest of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. knowest not thou these things concerning regeneration this birth from heaven the new and second birth this being born of water and of the spirit Tu es ille magister Israelis magister insignis ad Israelitas verbo Dei erudiendos Praefectus ideoque indignissimum est c. so Calvin on the place Because the Scripture so often inculcats Calvinus in lâ—c this doctrine
A new understanding 2. 20. when Saul was converted he had a new understanding he was another manner of man he was inspired from heaven and had divine illumination 3. There 's a new Will Psal 110. 3. Paul askt Lord what 3. A new will wouldst thou have me to doe after Christ met with him by the way 4. New Affections Col. 3. 2. 4. New affections 5. A new heart 6. A new life 5. A new Heart It 's commanded Ezek. 18. 31. and promised Ezek. 36. 26. 6. A new Life there are new paths there are new waies the fruit of Regeneration is newnesse of life and conversation the fruit of a regenerate man is to holynesse he brings forth fruits meet for repentance as we are commanded Mat. 3. 8. I proceed to another Use for Exhortation to exhort and excite Vse 4. For Exhortation every one to search and enquire and let every one ask his own heart whether or no he be regenerated This is a matter of eternal consequence and therefore we should make it a Question and ask every one himself particularly Am I regenerated yea or no. For Motives consider 1. The necessity Joh. 3. 3. No comming to heaven withou Mot. 1 Regeneration 2. All the Actions Services and Duties performed by unregenerate Mot. 2 men can no waies be acceptable and pleasing unto God For whatsoever is not of Faith is sin Now the most gaudy specious pretences of unregenerate men arise not from a Principle of Faith there 's Self-love Vain-glory at the bottom Now without Faith â—ere is an utter impossibility of pleasing God Heb. 11. 6. 3. Nothing defiled shall ever enter into heaven Now an unregenerate Mot. 3 person is unwasht left to lye in his blood and pollution his wayes are foul his mind and conscience are defiled No sink so filthy as the state of unregeneracy The fift Vse is for Direction Vse 5. For Direction First Pray hard for Divine Wisdome Jam. 1. 17. All Secular Learning all the accomplisht knowledge in the Arts and Sciences are not able to teach this Mystery of Regeneration It comes from heaven it 's the work of the Spirits illumination to open the understanding to bring a soul from darkness unto light 2. Wait upon God in his Word the Word is the â—eed of Regeneration it 's immortal incorruptible Seed 3. Pray for the Spirit the Spirit causeth this Seed to fructifie The sixth Vse is for Consolation O how happy are their conditions Vse 6. For Consolation Rev. 1. 5. who are savingly wrought on by the Spirit of God! It 's God that hath loved them and washt them and made them Kings and Priests unto God They are new born and are of the family of the First-born Not flesh and blood not the greatest birth nor accomplisht parts hath revealed this Mysterie of Regeneration this is onely the work of Gods Spirit Now what 's the Duty of regenerate persons 1. To praise God and tell of his goodness So did Paul reciting the History of his Conversion break forth into Praises 1 Tim. 1. 17. 2. To walk as becommeth converted children Eph. 5. 8. Regeneration must be evidenced by the fruits of a sanctified conversation 3. To set an high price on so great a distinguishing love and mercy That God should change thy heart and purifie thy nature This is 1 a work of an Omnipotent God 2. In instanti 3. Ex nihilo it 's a pure Creation pray then with David Psal 51. 10. Create in me a clean heart O God and renew a right spirit within me Unconverted must pray for Regeneration and Converted must pray foâ— further Manifestations and Evidences there 〈…〉 that this great work is effectually wrought upon their soules The Feasts of Purim OR Two Solemn Festivals instituted ordained in remembrance of that wonderfull Deliverance from Hamans bloody Plot applyed to our Anniversary Commemoration of Gods gracious Deliverance from the GUN-POWDER TREASON upon Esther c. 9. v. 27 28. The Jews ordained and took upon them and upon their seed and upon all such as joyned themselves unto them so as it should not fail that they would keep these two dayes according to their writing and according to their appointed time every year And that these daies should be remembred and kept throughout every Generation every Family every Province and every City and that these dayes should not faile from among the Jews nor the memoriall of them perish from their seed THE Text and Solemnity of this day of Thanksgiving answer Serm. 6. at St. Maries Oxon. Nov. 5. 1654. each other as in water face answers face The Jews having obtain'd a signall deliverance from a barbarous Massâ—cre plotted and contrived by Haman the sonne of Hammedatha the Agagite their inveterate and implacable Adversary set apart by way of gratulatory Commemoration the foâ—rteenth and fifteenth day of the Month Adar that they should make them daies of feasting and joy and of sending portions one to another and gifts to the poor Ver. 22. And wee of this Nation being wonderfully delivered from a Romish Devillish design of the Gun-powder Treason are here on purpose met to commemorate with thankfulnesse this fifth of November when the Blow was intended to be given but through Mercy was disappointed Some Parallels might easily be drawn between Hamans hortid Assassination and the bloody Butchery intended this day though in many things this Popish Plot wants a parallel Haman was an old enemy to the Jews he was an Agâ—gite of the Family of Agag King of Amalek and therefore upon an old grudge the greater enemy And this Haman was a â—avoâ—rite in the highest degâ—ee of King Ahasuerus and so in a fitter capacity to bring his mischief to â—ass The occasion of the first quarrel was but a petty trissing inconsiderable matter Mordecai did not bow nor do reverence to Haman The want of a bended knee first blew Esâ—h 3. 2. the coâ—l of contention firâ— incensed Haman against Mordecai Several Questions are raised whether Haman expected from Mordecai more than a civil worship or whether Mordecai refused to do reverence because Haman was a Persian and as their custome is had the Sun pictured in his breast or because he was of the Family of Amalck with whom God would have War from generation to generation Exod. 17. 16. Hence there are raised several disputes and many coÌ„jectures neither is it necessary to be too peremptory in our determination seeing the Scripture is silent but Human thought scorn to lay hands on Mordecai alone Esth 3. 6. Aquila non â—aptat muscas he aims at the utter ruin of Mordecai and all his people Tutum est nescire quod tegitur Ambr. He complains to the King against the Jews pleads an argument ab inutili that it 's not for the Kings profit to suffer them Esth. 3. 8. The King gives Haman his â—ing and gives the Jews into his hand ver 10. The Scribes write the Letters the Posts
It 's Arg. 5. Dâ—awn from the generall Resurrection of the Saints derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videri it signifieth the looking for something with the lifting up of the head or strerching out of the neck with earnest intention and observation Thus doe the Saints long for the appearance of Christ Heb 9. 28. it 's not an ordinary looking for it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Saints cry Rev. 22. 20. Come Lord Jesus The Saints looke for a better life 2 Cor. 15. 10. a howse not made with hands Their desire is to be dissolved and to be with Christ and when their bodies are in the grave their souls are in heaven They wait for a glorious resurrection and at the day of judgement it will be known who are Saints who are not Many that the world accounts hypocrites will prove reall Saints then Many that the world accounâ—eâ—h Saints will then appear to be painted hypocrites Those whom the world hath falsly condemned shal then be acquitted and those whom the world hath unjustly acquitted shal then be condemned That Tribunal is impartial and just no false judgement can be given there no unjust sentence no wrong Verdict shall be given by that Judge wherefore the Saints long for that day they earnestly desire the appearance of Jesus Christ And these breathings and longings are not invain for the elects sake Christ hath promised to shorten these dayes of sin and misery The 6 and last argument shall be drawn from Gods glory To Arg. 6. Drawn from Gods glory this purpose was man created to glorify his maker unto all eternity Now God will be glorified either in our salvation or damnation God hath ordained mankind to an eternal condition either of happyness or misery Now God will glorify himself in the fight of men and Angels in an eminent manner at the day of judgement when Christ shall passe a sentence of eternal absolution and say Come ye blessed of my Father c. Then will be glorified the mercy of God when he shall say go yee cursed then will be glorified Gods justice Thus you have heard the Doctrinal part of the Text proved by Scripture and reason It now remains that I should improve all unto our consciences by some useful Application A 3 fold Use I shall now make of this Doctrine for reproof Instruction and consolation 1 Use For Reproof 1. For Reproof This brings heavy tidings to all ungodly persons who live as if there were neither death nor judgement heaven nor hell Because this great day is not yet come they put it far from them How soon a particular judgement may befal them as it did Korah Dathan and Abiram Sennacherib Herod and others none can tell And how soon the general judgement may come is a secret locked up in Gods Cabinet As for Prognosticators and Wizards who determine the time when we are not to put the least confidence in such presumptuous persons who are no better then the Devils Chaplains But here 's the great wickedness that people consider not how soon they may be surprized They have not this day in their thoughts drunkards swearers adulterers oppressours voluptuous persons they run on in their mad careere and think not of this day Flagitious profligate sinners adde iniquity unto iniquity and treasure unto themselves wrath against the day of wrath and the declaration of the righteous judgement of God against them What shall we say of hereticks and blasphemers who like that horne which was Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 8. 12. which cast the truth to the ground Desperate hereticks are broke loose Socinians Familists Enthusiasts swarm like those flyes of Egypt and make the whole land to stinke But there will be a day of visitation a day of recompence all their varnishes pretexts and dissimulations willâ—ly open to the sight of men and Angels Manes Arrius and others met with dreadful particular judgements in this life However at the general judgement Macedonians that deny the Diviny of the Holy Ghost Arrians that deny the Divinity of Christ Circumcellians whose apes the Quakers are now adays and tread their steps all these shall appear before that judgement seat which they now dread not that God whom they now vilify shall judge them What shall we say of loose Libertines Jovialists Epicures dissolute livers who are mighty to powre in strong drink game and carouse away many pretious hours what shall we say of hypocrites who dawb juggle dissemble whose words are smoother then butter but within are sharp swords What shall we say of Apostates that desert their profession and relinquish their Principles and fly from Christs colours and fight under the banners of Arrius Macedonius Donatus or some of the same bran What shall we say of abominable livers Antinomians Athists and who overthrow Laws Rule Government and live as they list who run into all sorts of lasciviousness and follow sin with greediness Let me tell all such that they are already dead dead to God and goodness they are dead in sins and follow Satan their chief commander they dance after his pipe go when he bids go come when he bids come But a day of judgement will come then thou wilt be called to account for those cups which thou hast been mighty to poure down thy own throat and for those which thou hast forced on thy brother Then thou wilt be called to an account for thy secret whoredomes and abominations committed in the darke Then thou wilt be called to an account for those Sermons which thou hast scoffed at and gave no heed unto for those Sabboths which thou hast profaned and for all thy mispent time for all those precious seasons which thou hast squandred away All the creatures will bring in their Indictments against thee Imprimis For gluttony and drunkennesse thou hast eaten not for health but gluttony drunken not for strength but drunkenness The cloaths thou wearest will come against thee Thou spendest more for superfluities then would cloath many poor servants of Jesus Christ Thou followest thy fansy the Garbe and fashion of the time these thou art curious to observe and thou harkenest after all the new fashions but in the mean time considerest not how many of Gods children want cloaths for their nakedness All thy books in thy study shall come and witness against thee such great helps thou hadst such prices were put into thy hands but they were prices put into the hands of a fool for want of a heart to improve them All thy parts and gifts shall witness against thee thou hast hidden all thy talents in a napkin thou hast let thy gifts lye rusty for want of using All the Sermons Sabboths exhortations admonitions waytings treaties and striveings of the Holy Spirit will come and preferre a black bill of Indictment against thee who notwithstanding these pretious means yet didst not regard thy
fruition thereof There 's great reason to perswade us to labour and secure our everlasting estate if we consider 1. When once wee are in eternity consider what we are freed from There are severall privative Immunities which glorified Reas 1 Saints are partakers of and Militant Saints have onely in their eye heart desires and expectation of that happy welcome day These things are in the desire hope and earnest longing of Militant Saints but gloryfied Saints have their desires accomplished and the fruition of that which on earth they hoped for And what are these privative immunities 1. Freedome from sinne Nothing that defileth is in heaven â— We are fâ—eed from sinne there is no conflict between the flesh and spirit no struggling against lust no combating with the flesh It 's the greatest desire of Gods children that they may sinne no more In this world the best of Gods children are subject to many infirmities they carry about with them a body of sinne But then there shall be no infirmities no corruptions no lusts to conflict withall as appears more fully from Isai 44. 22. Jer. 50. 20. All which Prophesies have reference unto the Triumphant Church Jerusalem which is above the Mother of us all 2. We shall in eternity be freed from all tentations to sin from 2. We are freed from all tentations the Flesh the Devil and the World 1. There we shall not be troubled with corrupt flesh to lust against the spirit There we shall not be troubled with the deeds of the flesh Envy Hatred Malice Heresies Variances c. Here we are in part carnal there we shall be wholly spiritual 2. There we shall not be troubled with the Devils temptations his methods snares depths shall doe us no harm In this world he is a Lyon let loose running about seeking whom he may devoure there he is a Lyon chained shut up he may like as dogs bark at the Moon rayle against the Saints but he can doe them no harme This Accuser of the Brethren is shut up In this world the Devil is busie to winnow the Saints as Wheat but in the world to come the Saints are like Wheat layd up in the Garner out of his reach and meddling withall as we may read Rev. 20. 10. 3. The Saints shall be freed from all the worlds temptations what 's in the world is reckoned up 1 Joh. 2. 16. viz. the lust of the flesh the lust of the eyes and the pride of life But in that day the world shall be burnt up and be dissolved There shall not remaine a wicked world to seduce the Saints The Devil cries come to me but he will deceive thee The flesh cries come to me but it will assuredly faile thy expectation The world cries come to me but it will destroy thee But in the world to come there will be neither a devil to deceive nor a flesh to faile nor a world to flay And lastly we are freed in heaven from all punishments of sin 3. Wee are freed from punishments all sorrows calamities afflictions of all sorts and sizes Rev. 21. 4. Heaven is a place of rest There the weary goe to rest Heaven is a place of security no enemy can pursue thee there no persecutor can reach thee there no slanderous tongue can there do thee harm there thou shalt be hid from the scourge of tongues there shall be neither thirst nor hunger no sorrow nor mourning All teares are then wiped away sorrow and mourning shall flee away In heaven thou shalt not bee troubled with an aking head nor with a sad heart None shall complaine there of fainting fits nor of stone chollick gout strangury tooth-ake or such like pains full of dolour and anguish Nay more than this after once thou art in heaven thou shalt no more tast of death a temporal death thou sufferedst before that was the wages of sinne but a second death thou shalt escape as we may read Rev. 20. 14. When once thou gettest into heaven thou art out of gun-shot out of all dangers out of the rage and malice of wicked men the Whip the Rack the Block the Gibbet all the threats of ungodly men can do thee no harm Thou hast a life secured from the malice of men and devils it 's a hidden life 't is in the safest custody Col. 3. 3. Your life is hid with Christ in God These are privative immunities But in the second place another Reason to perswade us to the Reas 2. Drawn from Positive Benefits search study and inquisition after eternal things shall be drawn from those positive singular benefits which the Saints shall reap in eternity Particularly 1. They shall enjoy the blessed presence of the holy Trinity the vision and fruition of God This is a transforming sight They are like unto God so far as a creature can be capable of assimilation unto a deity Though Saints are not deified become Gods yet they are in an eminent manner partakers of the divine nature They shall see in heaven God the first being of all and their gracious Father reconciled to them in Jesus Christ They shall see Christ God and man in one person their Redeemer and Intercessor and they shall see the holy Ghost their comforter Neither shall they as strangers and travellers see other mens Lands or as men by maps see farre Countries wherein they have no interest But they shall see the blessed Trinity as haveing themselves a special interest therein God as their God Christ as their Redeemer the Holy Ghost as their Comforter Tolle meum saith a Father tolle Deum In My God and my Lord there liâ—th the great consolation 2. Glorified Saints enjoy the society of Saints and Angels the 2. Glorified Saints enjoy the society of Saints spirits of just men made perfect There they shall see Abraham the father of the faithful David a man after Gods own heart Moses and Job Mirrours of meekness and patience Paul the great Dr. of the Gentiles There the godly Pastor and godly People the godly Husband and godly Wife the godly Father and godly Children shall meet together O what pretious company is there None but holy persons are admitted into the new Jerusalem Whether the Saints shall know one another in heaven who have been so well acquainted on earth is a question much controverted But there are two Scriptures that make much for the affirmative viz. Mat. 17. 4. At Christs transfiguration which was a type and glimpse of heaven Peter knew Moses and Elias who were dead many hundred years before Another is 1 Thes 2. 19 20. For what is our hope or joy or crown of rejoicing Are not even ye in the presence of our Lord Jesus Christ at his coming For ye are our glory and joy 3. The glorified Saints shall be busied in a rare transcendent 3. Glorified Saints shall be busied in a high emâ—loyment imployment In heaven they shall be for ever praysing of
God and Selah shall be put to the end of each prayse Their spirits shall be raised and fitted for that great imployment Their work will be their delight for ever to sing Hallelujahs unto him that sitteth upon the throne and to the Lamb for ever more Thankfulness runneth parallel with the longest line of eternity It 's the language of militant saints on earth and of triumphant in heaven to celebrate the praises of God and blesse his name Praise is comely It 's both good and pleasant to express the praises of God Eternity it selfe will be too little to speak forth the pralses of God 4. This imployment shall be in our Fathers house When once 4. This employment shall be in our Fathers house we come to Heaven we have fixed mansions never to be removed There we shal not sing the songs of Zion in a strange land but in our fathers house Oh! how sad a reproach was it when the men of Babylon tauntingly called upon the children of Israel sing one of the songs of Zion v. Psa 138. 1 2 3 4. 5. And lastly Glorified Saints shall keep an eternal Sabboth in Heaven They shall have but one Sabboth in eternity but that 5. Glorified Saints shall keep an Eternal Sabboth in Heaven shall be continued and never cease And in that Sabboth there shall be no tediousness Their spirits shall be suited for the greatness of that imployment There shall be no intermission nor interruption But there shall be one continued strain one constant act of glorifying God to all eternity There will be no complaining of double duties of wearysomeness of the flesh there shall be no tireing of the spirits In this Paradise all the spirits of the Saints shall for ever be fresh and green There shall be no decay of strength abilities and fitness for such high imployments Now put all these things together consider what we are freed from and what we get by this future condition of glory who of understanding would not be in love with these things who is there that hath but once tasted that would not desire to drink deeper of these rivers of pleasure Who is there that knoweth what an excellent life that is which is to come that would not study enquire and labour to get assurance of it And yet this is the madness and folly of the men of the world that preferre dross before gold the transient base things of the world before the pretious treasures of eternity What now remains but that I should set all home in an Usefull Use Of Exhort Application and so at present dismisse you Men Fathers and Brethren suffer the word of Exhortation to make it your business inquiry and care to make sure of your eternal condition O eternity eternity This word eternity should ly upon our hearts it should be in our frequent serious thoughts and in our retired meditations In our conversings with men in the world the consideration of eternity should abide upon us In our studies let us study for eternity It was a boasting speech of a Painter that said Aeternitati pingo I am sure we ought to study and drive our designes for eternity We should so improve our time husband our talents and so lay out the gifts and graces which God gives us as we may take comfort therein to all eternity O! that men addicted to pleasure would consider that all the pleasures of sin are bitter sweets And for all these things God will bring them to judgement Eccles 11. 9. And what Will yee be such fooles as for a few paultry vaine pleasures to hazard your immortal pretious soules unto all eternity O! that covetous Mammonists would take the consideration of eternity into their thoughts Wherefore doe you spend your mony for that which is not bread Isai 55. 2. How greedily doe men graspe riches how doe they make hast to be rich and put both their hands and both their shoulders to purchasse great estates and never think they have enough like the horse leaches daughter crying still give give And all this while they set their hearts upon perishing things upon that which is not v. Prov. 23. 4 5. But eternity cometh not into their thoughts Transient riches take up their thoughts heart all but eternal riches a durable substance is no whit regarded There is a sad example of that miserable rich fool of whom you may read Luk. 12. 19 20 21. O! that all dissemblers and hypocrites would lay the thoughts of eternity to heart How many dissemble and bely their consciences and pretend one thing openly when as they intend another secretly Their hearts give their lips the ly Did these consider of another world of an everlasting estate either in happiness or misery surely they durst not baffle their consciences and turne any way for temporary advantage and in the mean time wound their consciences Questionless if eternity was more in our thoughts we should be better in secret we should pray with more faith and fervency and be more watchful over our hearts more conscientious in all our carriages Did we entertain in our hearts the frequent thoughts of eternity we should be better in our capacities and relations better masters and servants better parents and children better husbands and wives It was the Motto of Meursius a learned man Aeternitateâ— cogita Did we think of eternity we should not be so loath to lay out our selves for God did we consider often how fraile our life is as a vapour a bubble swifter then a weavers shutle swifter then an arrow out of a bow swifter then a post then a thought Certainly we should not then be so hardly entreated to labour in Gods vineyard Did such who are intrusted with the inspection of others consider of the account they must give in another life they durst not neglect those Depositums the parents choycest jewels committed to their trust and excuse themselves with a distinction per se per alium which in eternity will prove an unsound rotten distinction and will not in the least helpe them out who eat the bread of idleness If this consideration of eternity were in the tradesmans thoughts hee durst not vend sophisticated waâ—es and couzen in his trade as if in his trade a mystery of over-reaching were tolerable O miserable gaine to be penny wise â—nd pound foolish to get a little petty profit in the trade and in the mean time adventure the losse of an immortal soul for ever Behold Brethren we all stand at the dore of eternity Thousands of diseases casualties molestations may dispatch us and send us to our long home Here lieth our great wisdome and understanding in making timely provision for our eternal condition This should be oâ—â— study this should be our inquiry to aske what means must we use to inherit eternal life What must we doe to be saved How must we make our peace with God Yet a little while and our soules shall be separated
and when Jacob saw them he said this is Gods host and he called the name of that place Mâ—hanaim †Deut. 33. 2. The Lord came from Sinai and rose up from Seir unto them and shined forth from mount Paran and he came with ten thousands of Saints from his right hand went a fiery law for them ‖ Ps 68. 17. The Chariots of God are twenty thousand even thousands of Angells the Lord is among them as in Sinai the holy place * Dan. 7. 10. Thousand thousands ministred unto him and ten thousand times ten thousand stood before him the judgment was set and the bookes were opened †Rev. 5. 11. I beheld and heard the voice of many Angells round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousands and thousand of thousands They have great celerity and agility They moove with all expedition And though they are not repletivè in loco we cannot ascribe an Ubiquity of presence to them because they are created substances yet Philosophers say they moove in a point and in an instant And this assertion is consonant to Scripture otherwise I should not meddle with it For we read in Daniel Whilest I was speaking in prayer even the man Gabriell whom I had seen in a vision at the beginning being caused to flie swiftly touched me about the evening oblation Hence we read of Cherubims in Scripture that they have winges Hereupon Picture-drawers Exod. 37. 9. paint Angells with their winges displaid which discovers both their ignorance and superstition What are Images but teachers of lies And as the book of Homilies observes no more A Booke of Homilies printed in Q Elizabeths time adorne a Church then Brothel-houses a Common-wealth They have winges ascribed unto them for our apprehension and according unto our capacity not that they have really winges but thereby to set forth their swiftnesse celerity and agility to do what God commands them 7. They are of great strength and power We read of the 7. Angells are of great strength Psal 103. 20. 2 Thes 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength of good Angells Blesse the Lord ye his Angells that excell in strength that do his commandments hearkning unto the voice of his Word They are called the powers of Christ To you who are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angells And bad Angells are of great strength The Devill is the strong man armed compared to a roaring Lion a Dragon a Leviathan And bad Angells are called powers and principalities spirituall wickednâ—sses in high places Eph. 2. 2. Wherein in time past ye walked according to the course of this world according to the Prince of the power of the aire the spirit that now Eph. 6. 12. worketh in the children of disobedience We wrestle not against flesh and blood but against principalities against powers against the rulers of the darknesse of this world against spirituall wickednesse in high places The second question is How many sorts of Angells there are Q. 2. How many sorts of Angells are there V. Salkeld of the Nature of Angells I answer there are good and bad Angells of light and Angells of darknesse For good Angells School-men and others make nine distinct orders of them and they ranke them into 3 Hierarchies 1. Cherubims Seraphims and Thrones 2. Dominations Vertues and Powers In the 3. ranke Principalities Archangells and Angells I dare not follow the School-mens steps too close but shall endeavour above all to keep close to Scripture That there are different degrees of Angells some higher in dignity then others seems probable but that there are those nine distinct orders and that some are sent and not others the Angells of the lower rank and not others are imployed is an ungrounded conjecture besides the rule of Scripture and we may not be wise abouâ— what is written We read of Seraphims and Cherubims to cover the mercy seat Isa 6. 6. Eph. 1. 21. We read of Principalities Rules Powers Dominions Thrones The Apostle ventured not to reckon them all up How dare the Schoolmen so peremptorily determine Augustine giveth his judgment Esse sedes dominationes c. August thus I do saith he firmely believe that there be seats powers and principalities yet I hold with undoubted faith that they differ in sort but how they differ I know not neither do I think that by such ignorance I incurre any danger Questionlesse there 's an Angell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above them all in degree and dignity to whom all the Angells must pay homage and worship and that is the Archangell for we read not of Archangells in Scripture Michaell the Archangell when contending with the Devill he Jude 9. disputed about the body of Moses durst not bring against him a rayling accusation but said The Lord rebuke thee The 1 Thes 4. 16. Lord himselfe shall descend from heaven with a shout with the voyce of an Archangell and with the trump of God and the dead in Christ shall rise first This is meant of the Lord Jesus Christ All thrones powers dominions must yeild subjection unto him He hath a name above every name He is Soveraign Lord of all Now for the bad Angells We read of the Devill and his Angells and Beelzebub the Prince of the Devills which implyes Order and degree according to a common acceptation though some rather understand it spoken of their power and this is more probable To be over-curiously inquisitive in these things I dare not The well is deep and we have not wherewith to draw I descend to a third question which is more profitable to know Q 3. What are the offices of Angells 1. To behold the face of God Math. 18. 10. Isa 6. 2. And that is what are the offices of the Angells I mean the good Angells for my text only speaks of them They are these 1. To behold the face of God Take heed that ye despise not one of these little ones for I say unto you that their Angells do alwaies behold the face of my Father which is in Heaven Though sometimes we read they cover their faces Above it stood the Seraphims each one had six winges with twaine he covered his face with twaine he covered his feet and with twaine he did flie They are not able to behold the infinite lustre and splendour of his Majesty but in Scripture account to be as the Angells in heaven sets forth a state of blessednesse In the resurrection they neither marry nor are given in marriage but are as the Angells of God heaven Mat. 22. 30. And blessednesse consists in the injoyment of the blessed vision 2. To execute the commands of God Blesse the Lord ye his 2. To execute Gods will Psal 103. 20. Mat. 6. 10. Angells that excell in strength that do his commandments hearkening unto the
to the Method propounded 1. For Scripture Testimony we have many parrellel places Let your conversation be aâ—â—ecometh the Gospell of Christ The grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should be soberly righteously and godly in this present world There are three choyce Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath this hope in him purifieth himselfe as God is pure They that are Christs have crucified the flesh with the affections and lusts Who is a wise man and endued with knowledge amongst you Let him shew out of a good Conversation his workes with meekness of wisdome As ye have therefore received Christ Jesus the Lord so walk ye in him Two things saith learned * Ambulare in Christo duo de notat perseverare progredi in doctrinâ fide Christi vitam agere juâ—ta hanc fidem Davenant in Col. 2. R. 1. A holy Conversation is an Evidence of election 2 Pet. 1. 10. Rom. 12. 9. Davenant are imployed in that Exhortation viz Perseverance in the doctrine of faith and a life regulated accordingly 2. In the second place for confirmation amongst many Reasons that might be mentioned I shall insist only on foure 1. A holy Conversation is an Evidence of election Wherefore the rather brethren give diligence to make your calling and election sure There 's great care and diligence required in the work We need not ascend into heaven and curiously enquire after the Decree of God but our duty is to descend and make strict Inquisition into our own hearts whether we be sanctified and renewed in the spirits of our minds whether we depart from iniquity whether as the Apostle exhorts We abhor that which is evill and cleave to that which is good We must be assured in this grand Truth That God who 2 Thes 2. 13. hath ordained to the end hath ordained unto the means We are bound saith the Apostle to give thanks alwaies to God for you because he hath from the beginning chosen you to Salvation through Sanctification of the spirit and beliefe of the truth 2. When the profession and practice of Christianity meet together R. 2. This sheweth the sincerity of our Profession 2 Cor. 1. 12. here 's an infallible evidence of the truth and sincerity of our profession For our rejoycing is this the testimony for our Conscience that in simplicity and godly â—incerity not with fleshly wisdome but by the grace of God we have had our conversation in the world Multitudes plead an interest in Christs redemption But here 's the Criticall note To be redeemed from their vaine conversation 1 Pet. 1. 18. To be new creatures 2 Cor. 5. 17. To be renewed in the spirit of their minds Eph. 4. 23. To be made partakers the of divine Nature 2 Pe. 1. 4. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Markes and Characters of those that have interest in Christ And whoever make a profession and practiceth not what they profeffe they are strangers from the life of Christ and no otherwise to be accounted of then such who by Mapps and reading of Authors discourse of farre countreys where they have never beene themselves but only they receive things by an implicite faith upon others reports and not by an experimentall knowledge But hereby we have evidence of the truth of our profession when Words and Actions Profession and Conversation concurre together in a sweet harmony and mutuall equipage R. 3. Here the Gospell is adorned 3. When Profession and Conversation meet togeather there the Gospell is adorned The Gospell gives not a Writ to licentiousnesse it opens no gapp to carnall liberty It ought to be our study and endeavour to adorne a holy Profession by a holy Conversation Tit. 2. 10. Exhort servants saith the Apostle to be obedient c. not purloyning but shewing all fidelity that they may adorne the doctrine of our Saviour in all things The great designe of Christians ought to be to keep up the reputation of the Gospel It is adorned when people walk according to the Apostles charge See that yee Eph. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. walk circumspectly not as fooles but as wise The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall we should be likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot and blamelesse Holinesse only adornes our profession and they are most beautifull who are adorned with the graces of Gods spirit 2 Pet. 3. 14. The Kings daughter is all glorious within her cloathing is of wrought Psal 45. 13. Gold And we read of broidered workes badgers skins bracâ—lets chaines jewells gold ear-rings Ezek. 16. Hence it eminently appeares that only the graces of the spirit can adorne a soule Now when what we professe in our mouths we make good by our practice When we name the name of Christ and depart from iniquity When we professe holinesse and live accordingly then we adorne the Gospell For the Gospell requires holinesse righteousnesse circumspect walking and the more holy righteous and circumspect a man is the more he adornes the Gospell 4. And lastly Hereby we bring the greater glory to God For R. 4. Here we bring the greater glory to God Joh. 15. 8. God is gâ—orified by the fruitfulnesse of his servants Herein is my Father glorified that yee bring forth much fruit What is this fruit but such as is meet for Repentance Mat. 3. 8. Fruit unto holinesse Rom. 6. 22. Fruits of Righteousnesse Jam. 3. 18. And this is the fruit the Apostle prayeth might abound in the Philippians chap. 4. 17. That fruit might abound to their account Now put all these Reasons together I conceive there is strength of Argument to persuade us to the duty of the Text viz. To depart from iniquity i. e. to make our Profession and Practise meet in one as lines in their proper center considering that hereby we prove our election sure and our profession to be sincere and that we adorne our profession and bring greater glory to God To these foure Reasons I l'e adde only foure Uses which are to be handled in the particular application as I promised and so I shall put a Period to my discourse 1. Here 's matter of Information that a name or forme of a Profession Vse 1. For Information an outward title or claime to Christ are altogether insufficient to Salvation What 's the forme without the power of Godlinesse what 's the name without the thing No better then the body without the spirit or the carcasse without the soule to animate it Concerning Formalists we have a Caution Having a 2 Tim. 3 5. forme of Godlinesse but denying the power thereof from such turne aside I know thy workes saith Christ unto the Angells of the Rev. 3. 1. Church of Sardis that thou hast a name that thou livest yet art dead How many are there that rest contented with an externall
to justify fulnesse of holinesse to sanctify fulnesse of mercy to pardon Hee 's stil'd in Scripture a Rock for his strength to support us a Counsellour for his wisdome to guide us a fountaine opened Isa 9. 6. Zech. 13. 1. Rom. 27. 2. for his readinesse and preparednesse to wash away our uncleannesse a Tree of life bearing twelve sorts of fruits every month for the plenty and perpetuity of joy and gladnesse and other fruits of the spirit which he ministers unto true believers Hence is he compared in the Revelations to a pure River of living water Rev. 22. 1. as cleare as Christall for that inestimable purity perfection comfort and satisfaction which Christ minister unto the soules of his children Likewise to a pretious pearle for his superlative worth Matth. 13. 45 46. and value and to a storehouse for his fulnesse of all spirituall treasures Omnia habemus in Christo omnia in nobis Christus saith Jerome Jerome and the same Father proposeth particular Instances Si à vulnere curari desideras medicus est c. If thou desirest to be cured of thy wounds Chist is thy Physitian if thou burne with feavers he is a fountaine if thou art burtheâ—ed with iniquity he is righteousnesse if thou wantest help he is strength if thou fearest death he is life if thou flyest from darknesse he is light if thou desirest heaven he is the way Therefore make thy wants knowne to God though he knowes them all already yet he will have them knowne unto thy selfe better and God loves to heare from his children the expressions of his own spirit When out of a sense and apprehension of thy owne vilenesse thou unbarest thy sores and confessest thy sinnes then God in mercy may remit them A poore soule complaines of its ignorance and folly so foolish was I and ignorant saith David even as a beast before thee O make hast unto Christ In him are hid all the treasures of wisdome and knowledge When the depth saith it is not in me and the sea it is not in me when all the lamps of Philosophers can give no light when all their penetrating braines cannot sound these misteries Job instructs thee where thou must go to schoole Job 28. 23. God understands the way thereof and he knowes the place thereof from God cometh wisdome and from the Lord cometh understanding Another is of a sorrowfull spirit and goes mourning all the day long The remembrance of their sinnes is exceedingly afflictive unto their soules still it presents unto them gall and wormewood terrors and feares which almost drives them unto desperation these would prize one glimpse of Gods reconciled countenance beyond the Empire of the world but alas they can apprehend no comfort as appertaining unto them mark then what seasonable counsell the Prophet gives in this kind Isa 50. 10. Who is among you that feareth the Lord that obeyeth the voyce of his servants that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God A child of light for a time may walke in darknesse he may possesse his soule in bitternesse he may be wonderfully tost and troubled in a tempestuous sea of sorrow ever and anon ready to perish yet when Christ comes and rebukes the winds and the seas there will be a great calme One of his love tokens and spirituall illapses will wipe away their teares and make them go away full of comfort with Hannah and be no more sad A poore doubting Christian must not be his owne Judge he can easilier discerne what makes against him then what makes for him O then hearken what God saith unto thee what comfort his messengers proclaime unto thee wait upon God in his Ordinances stand upon thy watch act faith upon Promises and in Gods due time comfort may come like Noahs Dove with an Olive branch in her mouth in token that the waters of Marah are abated When God hath fitted thee for a mercy then he will give unto it a quick dispatch and send unto thy soule tidings of peace thus I have made it good unto you that all comforts are to be found in God 2. There 's no reall comfort to be found else-where If you will 2. Demonst there 's no reall comfort to be found else-where not believe this truth but hunt after the creature as if that can comfort you to your perill be it you may goe further and speed worse what said Saul to the Benjamites will the son of Jesse give you fields and vine-yards and make you all Captaines of Thousands and Captaines of Hundreds So let me expostulate can the Creature give you any reall satisfaction and contentment in that you so hugge your selves in the fruition of it If these be your humors I know not better how to resemble you then to the men of Shechem in Jothams parable Judg. 9. vers 9. Who leaving the Vine Olive and Figg-tree addrest themselves unto the bramble for shelter and security and since they put their trust in it's shadow which can Minister no safety nor defence what can be expected but that fire should come out of the bramble and devoure the Cedars of Lebanon I meane since they expect so much from the Creature by woefull experience they will find it to be the greatest scourge and plague unto them Creature comforts carry a brave port and come with Agag delicately but they are not aware of their approaching ruines Pleasures of the world make faire promises presenting unto us as Jaell did Sisera butter and milke in a lordly dish but there 's a hammer and a nayle instruments of death are prepared against us i. e. sowre sauce for sweet meate What 's all the mirth of the wicked but madnesse For their hearts are full of gravell and the terrors of God affright them amidst their Carrowsing and jollity Saul could not be merry without a Musitian Whereas Plato told the musitians that Philosophers knew how to dine and sup without them Dost thou think to recreate thy selfe by learning a lascivious scurrilous Ballads by healthing it in Ale-Houses and Tavernes and revelling it â—in Balls and such like Idolized vanities will the remembrance of these sinfull jollities make thee hold up thy head with comfort when God le ts loose the â—ord of thy conscience against thee Then thou wilt curse the day that ever thou cast in thy lot amongst them to be a companion of fooles and by woefull experience thou wilt find that thou hast all this while sought the living amongst the dead Ahab could not be merry without Naboths Vineyard and when he had unrighteously took possession of it his sorrowes were renewed abundantly Haman could not comfortably enjoy himselfe because he wanted Mordecais bended knee suppose he had obtain'd it yet his restlesse ambitious humour could not be satisfied For it is not within the sphaere of any sublunary thing any created power to afford comfort and satisfaction
not be bitternesse in the end but where God is the most bitter pill of affliction is sweet and pleasant St Bernard hath a speciall Bernard Orat de bonis deserendis observation in a declamation de bonis deserendis non Isaac sed aries morietur c. If you be willing to sacrifice your Isaac which signifies laughter i. e. your pleasure your Isaac your pleasure shall not dye it is the Ramme the stubbornesse of spirit which shall dye but your Isaac shall live you shall have pleasure still Wherefore cast downe all your joyes comforts and pleasures at Gods feet in an humble submission saying Lord here they are do with me and them what seemes good in thine eyes When the heart is thus took of the world it 's in a fit temper and is best qualified for the comforts of God and over and above when thy spirit is in this frame of resignation of all unto God he in mercy may vouchsafe unto thee the comfortable fruition of them Thus you have heard what Demonstrations I have propounded for the evincing of this pretious Doctrine that all joy and comfort amidst the greatest discomforts is to be found in God Now that I may presse what hath been said home unto your Applicat practice 1. I shall inferre something by way of comfort unto those that make the Lord the joy of their soules 2. In the next place I shall exhort you unto so excellent and necessary duty 3. In the last place I shall lay downe some Directions how this sacred duty of rejoycing in God ought to be exexercised within these limits I shall confine my ensueing Application In the first place this discovers unto us the comfortable condition Vse 1. For Comfort of the Children of God O blessed men whose hope and comfort the Lord is comfort yee comfort yee my people saith the Lord to these comfort appertaines as their peculiar right and interest let them amidst greatest calamities lift up their heads for their redemption draweth nigh All the sufferings of Christ his sweating of drops of blood were for them Christ wept that they might rejoyce he drunk a cup of gall and vinegar that they might drink a cup of new wine in the Kingdome of Heaven and he wore a Crowne of Thornes that they might weare a Crowne of Glory Oh! be not dismayed at any evill tydings and mourne not as men with out hope notwithstanding the confusion and troubles of the Land of our Nativity Let faith hope and patience be exercised Hope is the propp of the righteous that stayes the soule from falling were it not for hope the heart would breake in these conflicting daies of sin where there are such sad thoughts of heart for the afflictions of Joseph and for the divisions of Reuben We know not what to do we have no strength of our selves but let me tell you as Nehemiah did the Jewes Neh. 8. 10. The joy of the Lord is your strength Hee 's a fountaine inexhausted though the Cisternes of the Creatures are drawne dry he continues a God of strength though all sublunary things are as weak as water when Parents forsake a man then the Lord takes pitty upon him when riches make themselves wings and flye away as an Eagle towards heaven God becomes thy riches and inricheth thee with grace and so thou gainest by thy lossesse As Joseph told Pharaoh God shall give Pharaoh an answer of peace so say I God shall answer thy doubts and let in peace and tranquility into thy soule Melchior Adamus records this observeable passage in Melchior Adamus In vita Oecolampadii the life of Oecolampadius when some of his friends askt him whether the light did not offend him Tangens pectus inquit abunde lucis est he clapt his hands upon his breast and said here 's light enough When the light of God shines in thy bosome and thou discernest Gods reconciled countenance in Christ thou hast enough Strive therefore to exterminate all thoughts of doubtting and diffidence feare not stand still and behold the salvation of the Lord. However things go with thee though clouds hang over thee and they resolve and melt thy heart into abundance of teares and sorrowes yet let my Prophets resolution set thy affections a working yet I will rejoyce in the Lord I will joy in the God of my salvation 2. In the second place suffer I beseech you my brethren the Vse 2. For Exhortation word of Exhortation Oh! that I could perswade you to your duty I shall branch it out into three particulars 1. To make God your joy 2. To account him your treasure 3. To have recourse to him as your refuge 1. Make God your joy There 's no man but hath some principle Dut. 1. Make God your joy of joy or inward working motion within his own bosome and according to the variety of fansies and humours the joyes and comforts are bottom'd upon a various and different ground 1. One man fixeth his joy upon his riches A 2. Upon his honour and reputation A 3. Upon his delights and pleasures But the Godly mans honours riches pleasures are wholly terminated upon the Lord his God When the man in the Gospell had bought the field wherein he found the pearle of price he was ravisht with joy beyond expression and apprehension The grace of God revealed to the soule of man is this Gemme of superlative estimation thou must part with all thy riches pleasures and comforts nay with all the world for this and thou hereby makest the wisest bargaine that ever was made For by the losse of earth thou gainest heaven what joy possest the spirit of the Eunuch after Phillip had baptized him and brought Christ home unto him the Text saith he went away rejoycing Such is the joy of a spiritualliz'd man whose God is his joy and Consolation though troubles and miseries come thick and threefold yet his heart is fixed upon Mount Zion that it cannot be removed nay upon the God of Zion There 's some inward working principle that will swallow up all discomforts whatsoever This spirituall joy dasheth all carnall joyes This is the only true sollid joy arising from Gods reconciled countenance in Christ which makes a man rejoyce in the Holy Ghost with joy unspeakable and full of glory It 's said in Judges that the young Levites heart was glad when the children of Dan proffer'd promotion to him much more joy resides in the spirituall mans soule and conscience when he thinks of his Crownes and of the joyes of Heaven and of the sweet uninterrupted Communion with Jesus Christ unto all eternity Oh! then make God thy joy The serenity of his countenance will dissipate all these clouds the refreshings and those soule ravishing comforts of Christ will infinitely exceed the greatest discomforts in the Universe The joy of the world may be took from thee by the men of the world There are many Anabaptisticall Antiministeriall spirits
are partially changed Perhaps they now sweare not as formerly bloody oaths but they sweare petty oaths Perhaps they will not as formerly be drunk in the streets but they will sit along time tipling with vaine company telling idle vaine stories Others there are who in some few particulars may seeme to be better They perhaps formerly would stay at home in time of publick Administration of Ordinances now they will stay out a Sermon and as their Phrase is keep their Church diligently but when they come home they speak nothing of what they have heard they neither call themselves nor those under them to an account All this while the heart of these men the inward frame disposition and vergency of their spirits and affections are not cast into a new mold Many more there are of this branne on whom no reall work of grace is wrought no effectuall Change But I shall adde no more to this Use This comes to be inquired after more strictly in the second Use which is for Examination 2. We must all as in the presence of God put our selves upon Vse 2. For Examination this Apostolicall Character and note of triall whether we are transformed in the Renovation of our minds To this purpose that I may endeavour to distinguish the Pretious from the vile my businesse shall be to represent those many false glasses wherein multitudes behold their faces and deceive themselves with false representations which done I shall discover the true glasse of the Word of God which makes a true representation of our condition and accordingly it concernes us to put our selves upon Examination In the first place The first glasse wherein many behold themselves 1. False glasse is Civill Honesty is civill Honesty and Morality when men deale justly pay every one their own wrong not nor oppresse their neighbours they think all 's well with them and that their condition is very safe I know that morality may be a good stock to graft grace upon and many civill honest men even just dealing Heathens as Aristides Fabritius c. will rise up in judgment against many carelesse Professours yet all the morall Principles of Philosophers all the splendid actions of civill Justitiaries cannot bring any to the third Heaven To deale justly with men to live honestly in the world and unblameably is very commendable but Christians must arise higher than Principles of Nature and Morality There 's a new birth required Joh. 3. 5. Vnlesse a man be borne againe of water and of the spirit he cannot enter into the Kingdome of Heaven There 's holinesse required 1 Pet. 1. 15. But as he which hath called you is holy so be yee holy in all manner of Conversation Truth in the inward parts Psal 51. 6. Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdome Holinesse and Righteousnesse are conjoyn'd Luk. 1. 74 75. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without feare in holinesse and righteousnesse before him all the daies of our lives However others may differ from me in judgment I conceive that it 's easier for an open profane man to be converted then for a meere civill honest man who prides himselfe and blesseth himselfe in his morality and there rests satisfied I ground my assertion on Matth. 21. 31. Whether of them twaine did the will of his Father they say unto him the first Jesus saith unto them verily I say unto you that the Publicans and Harlots go into the Kingdome of God before you And what were those Pharisees but meere Formalists and Jusâ—itiaryes This is that which civill men boast off they live peaceably and pay every one his due I answer it 's well to live peaceably with men but dost not thou live at peace with thy corruptions dost not thou let thy sinnes lye quietly and harbour them in thy bosome unmortified uncrucified 2. Thou dost well in paying men their dues I would all would do so and such especially as make greatest profession of religion would they were more exemplary in their practice even in this particular and laying aside all delayes evasions and collusions I heartily wish these would deale justly with every one knowing that no unrighteous man shall inherit the Kingdome of God But let me aske thee dost thou pay God his due his due of prayer hearing reading meditation sanctifying his sabboths Here is a shibboleth that a meere Civill Morall man knoweth not how to accent ariâ—ht If he be a dishonest man who deales unjustly with his neighâ—ours in robbing and defrauding and going beyond him much more may he bâ— accompted dishonest who defrauds and robs God of his worship sabboths services and duties to be performed unto him A second false glasse is that of great parts gifts and endowments 2. False Glasse great parts and abilities whether naturall or acquired Many mistake parts for grace Such as are of excellent gifts and expressions men of voluble tongues are cryed up for Godly men who notwithstanding for all their gifts may be as meere strangers to Regeneration as Nicodemus was It 's sad to consider how many now adaies have abused their parts and have bent their wits to coyne new opinions and have borrowed from Gypsies a canting kind of language uncougth and unscripturall phrases more befitting Poets Stages Players Juglers then Preachers And these are cryed up amongst many for eminent Saints and converted persons whereas they never were acquainted with the great work of Mortification known and practised by such as are Saints indeed Let me tell you plainly for I affect plainnesse of speech A man may be as great a Scholler as ever Aristotle and Plato were and yet be a meere stranger from the life of God a meere Ignoramus in the Schoole of Jesus Christ Where ever parts are we may not envy the owners of them neither may we Idolize them It 's hard to tast much honey and not surfet and harder to have great parts and not to be proud of them Indeed good parts are great advantages and when sanctified do abundance of good but the greatest learning gifts nanaturall abilities and accomplisht parts may be in them that perish Wherefore gifts and abilities are no infallible Characters of saving Conversion The more parts any have the more lyeth upon their accompt and the greater is their sinne not to improove them to Gods glory And the greatest blindnesse it is to be inwardly blind And when men pride themselves in the quicknesse of their understanding volubility of speech c. When as in the meane time they favour not the things of God the mysteries of their salvation what will become of all their parts Perhaps God may take them away or continue them as aggravations of their greater sinne and judgment because they have a price put into their hands to get wisdome and are such fooles as want hearts to improove