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
1 Joh 3 3. Jam. 14 8 thy self to cleanse thy hands and purifie thy heart this is a needfull study its time well imployed in searching our hearts in washing and purifying of the inward man 3. Be much exercised in divine meditation Meditate frequently Rule 3. Be exercised the divine in art of meditation of the four last things Death Judgement Hell and Heaven Entertain frequent and serious thoughts of â—ternity It 's a poynt of understanding and wisdome to consider our latter end Meditate what a holy place heaven is what holy company and what holy employments aret here Nothing that defileth shall ever come there Get up into the Mount with Moses let thy affections soare aloft being carried aloft with the wings of heavenly meditation This was Isaacs practise Davids and Pauls Were you acquainted with the singular benefit of Meditation you would not lye groveling here below your words thoughts whole conversations would bee in heaven 4. Consider the omnipresence and omniscience of God whither Rule 4. Consider Gods omnipresence canst thou goe from his presence how canst thou escape his knowledge If I sinne saith Job he marketh me Job 10. 14 15. God seeth thy secret sinnes hee knoweth all thy reservations and cunning conveyances All things are naked unto him with whom thou hast to deale and without holynesse thou shalt never see the face of God with comfort The serious consideration of the Omnipresence and Omniscience of God through the grace of God may prevaile with us to a circumspect and holy conversation 5. Set an high estimate upon and frequent diligently the holy Rule 5 Consider Gods Ordinances Ordinances of God They are called The beauties of Holynesse Psal 110. 3. There is a cleansing virtue in the Word of God Psal 119. 9. Gods face is beautifull his holynesse is his beauty Now by the face of God Calvin understands the Ordinances of God Psal 27. 8. Wait then O Christian at the posts of Wisdoms gate lye in the way where Christ comes by tarry at these Bethesdaes The Ordinances are the golden Pipes to conveigh the golden Oyle take heed of sitting loose from them Blesse God that your eyes behold your Teachers and that your Gospel is not driven into corners Improve these prices and spiritual advantages for the good of your precious souls 6. And lastly associate your selves with holy company Love Rule 6. Associaâ—e your selves with holy company where God loves now the Lord loveth his Saints It was Davids profession that his delight was in the Saints Psal 16. 2 3. Bee a companion to those that fear God If a dead coale be neare a live coâ—le it may be inkindled by it but if two live coales be together what abundance of heate will they give We read Mal. 3. 16. That they that feared the Lord spake often one to another Let not Christians be strange and shie of one anothers company But let 's unite as one man to conserre all our interests to give each other a lift to heaven Make them thy companions on earth whom thou hopest to enjoy in heaven to all eternity The last Use and so in a few words to conclude is a word of Use 5. For Consolation Consolation unto holy persons true beleevers the adopted sonnes and daughters of God when the day of Judgement comes and the whole world is in a flame they shall bee of good comfort That day which will be a day of terrour and revenge to the wicked shall be a day of refreshing and restitution unto them The Saints that sleep in the grave shall be awakned at the sound of the Trumpet and their bodies and soules shall bee reunited and they shâ—ll receive the consummation of their happynesse The Saints that are alive shall be caught up together with those that are dead in Christ in the cloudes to meet the â—ord in the air and so shall be ever with the Lord. The inference the Apostle makes should be ours wherefore 1 Thes 4. 18. comfort one another with these words O but I cannot see this in me I would be holy yet I cannot find this growth of holynesse in me Is this thy case goe thy way to God challenge him with his promise put his bond in suit Hee commands make you a clean heart but doth he not promise to give it Ezek. 36. 25. Comfort thy self with Christs praier to the Father He prayes Father sanctifie them through thy truth And know there may be grace where feeling may be wanting It s an excellent Joh. 17. 17. Eph. 1. 13. saying of Mr. Greenham We hold Christ by faith and not by feeling Feeling is an after thing After ye beleeved ye were sealed with that holy spirit of promise Is it the desire and endeavour of thy soule to be holy Notwithstanding infirmities yet is thy heart single and without guile be of good comfort thou shalt hold up thy head with comfort at that great day of accompt when the wicked shall wish that the mountains might fall upon them and the hills cover them from the face of the Lamb thou shalt behold Christ in the face with comfort when all these visible things shall be dissolved and the elements shall melt with fervent heat thou shalt be glad and rejoice at that day and enjoy eternall felloship with the blessed Trinity in whose presence there is fulness of joy and at whose right hand there are pleasures for evermore Did we but seriously consider of Psal 16. 11. these things wee should desire to bee dissolved and to be with Christ we should cry Come Lord Jesus come quickly we should have the Moon under our feet we should negotiate for the great things of eternity May all things that have been said make deep impression upon our spirits and prevaile with us to the love and practise of holynesse looking for and hasting unto the comming of God Though at that day the world be on fire we shall be safe though there shall be a general Assize wee shall be acquitted and that day of Judgement will be the Saints refreshing day Christ is their Redeemer and Intercessour VVho would not now be in love with holyness holyness will be holyness indeed at that day Only holy persons shall hold up their heads with comfort they only shall be able to stand in judgement God onely that made the heart can cleanse it Christ doth love and wash his people Le ts therefore pray for holynesse follow after holynesse Thus our fruit being unto holynesse our end will be happynesse The Necessity of the Knowledge of Regeneration Discovered from Joh. 3. v. 10. Jesus answered and said unto him Art thou a Master of Israel and knowest not these things THE report of Christs Miracles being famous every where Serm. 5. at St. Maries Oxon. Aug. 14. 1654. v. 1. insomuch that multitudes followed him at last one of an eminent Rank comes to visit and conferre with Christ v. 1. By degree he
Judgement Hac fide vivo the rule of the Scripture is clear and infallible there shall be a day of Judgement All this world shall be dissolved This is a Doctrine most true My Text makes the Application 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Divis. Which words contain a Supposition and an Inference 1. Here 's something supposed Seeing c. It s a Principle undoubtedly 1. to be believed That the Heavens and Earth shall be dissolved and the Elements shall melt with fervent â—eat Compare this with Psalme 102. 25 26 27. Let 's not introduce nor beleive vain Philosophy which holds amongst many other dotages Quod coeli sunt incorruptibiles To me it 's out of question that he that made them by his word will one day by his word destroy them Now whether the heavens are so perfectly made as in their own nature uncapâ—ble of corruption is not here to be disputed of or whether the coelestiall influences be as vigorous as at first though a learned Dr. of our own holds the affirmative in that excellent Dr. George Hackwill in his Apology book entitled The Power and Providence of God in the government of the world Yet I shall wave this Question being loath to intermixe any Philosophicall dispute in matters of faith We beleive it We have sure ground plain scripture for our assertion that all these things shall be dissolved 2. Here 's an inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jts infer'd by way of admiration what manner of persons i. e. we should be eminent in holyness we should act in an extraordinary manner we should be rare singular even a non-such for pietie its Diodats observation upon the place If heaven and Earth be purified by fire what care ought Diod. in loc Calvin in loc we to take to be purged and clensed from our corruptions An ergo nos in terra demersos esse convenit c. saith Calvin on the place The heavens earth shall pass away and shall we be sâ—allowed up in the earth and not rather meditate on a holy and a godly life The argument I may thus frame There shall at the day of judgment be a dissolution of this visible Globe of heaven and earth therefore we ought in an especiall manner to labour after holyness This is the argument of the Text of incomparable strength But why is it in the Plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is an Hebraisme when the Scripture would express a thing with a greater emphasis it useth the plurall number so Cant. 1. 4 We will remember thy loves thereby inhancing the greatness and multitudes of Christs loving kindness Likewise we read Psal 20. He is the God of our Salvations i. e. that he is the God from whom all Psal 110. 3. salvations come in the most high and eminent way And the Psalmist further specifies Psal 100. 3. Thy people shall be a people of willingnesse to shew their singular readinesse and willingness as if they were all made up of a willing mind and ready spirit for Jesus Christ Thus in the text in all holy conversations and Godlynesse Which expression some referre to dutyes of both tables it s most true that a godly man respects both and labours to keep a Good conscience both towards God and men For the genuine sense of the text Beza gives me full satisfaction Vsurpatur numerus multitudinis ex Haebreorum more ut pietas significetur omnibus suis partibus constans quam pro viribus sectari nos oporteat The scope of all I conceive to be this as if the Apoâ—â—le should thus inlarge himself You are secure and careless you shall be suddenly surprised The day of the Lord will come as a theefe in the night You commit Idolatry with the world your hearts are married to these outward things on a sudden all shall be consumed all wherein you trust shall be burnt up â—owever you put the day of judgment farre of yet it s a coming it s nigher then you are aware of and the heavens and the earth shall be dissolved At that day none but holy persons can hold up their heads with comfort Therefore seriously bethinke your selves anticipate the terrour and sorrow of that day by an holy conversation Make timely provision for that day Labour for holynesse and then you need not fear notwithstanding the burning up of the present world you that are holy here shall behold that day with comfort Therefore now have that day in your eyes in your thoughts in your frequent meditations in your prayers that you may be found blamelesse at that day The words thus divided and expounded presents unto you one entire plain and practicall Doctrine That the serious consideration of the day of Iudgment should in an especiall Doct. manner ingage us unto an holy life and conversation For the unfolding of this excellent and practicall poynt my work will be 1. To prove it by scripture testimonies Method 1. 2. 3. 1. For Scripture Testimony 2. To confirme it by evidence of Reason 3. To improve all to your consciences by particular application 1. For Scripture it contributes abundant testimony to the proof hereof I shall gather sparingly from so great an heap selecting only some more eminent proofes leaving the rest to be supplyed in your serious meditations Peruse v 14 of this chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But can any walk so Yes Zechary and Elizabeth walk'd so they were both righteous before God walking in all the commandements and ordinances of the Lord blamlesse It was Pauls exercise Acts 24. 16. goe thou and doe likewise Labour to make strait paths Labour to approve thy heart to God always walking as in the presence of God Begge strength from Christ and thou canst doe all things through Christ that strengthneth thee Another proof we have 1 Pet. 4. 7. The end of all things is at hand be ye therefore sober and watch unto prayer The consideration of our latter end should be a forcible argument to perswade us unto sobriety and watchfullness That 's a pregnant proofe of the Apostle Paul 2 Cor. 5. 9 10. Vpon this consideration he layeth down those 3 adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hopeing to gain them over to the practise of them Tit. 2. 11 12 13. This was a motive to him and the rest of the saints to have their conversation in heaven because hence they look for the Lord Jesus Christ You read of a sacred Irony Eccles 11. 9. The meaning is rejoyce in God walk in the wayes of Gods commandements that Ironicall speech commands the contrary Now what 's used by the wise man as a moveing consideration But know that there will be a day of judgment Entertain frequent and serious thoughts concerning it which through the grace of God set home upon thy heart may prevail with the circumspect walking in all holy conversation and Godlyness The consideration hereof should make us look better to our hearts and
for the devil and his Angels there 's their wicked company And just it is that Associates in sin should be Associates in suffering 3 There followeth the execution of these sentences Mat. 25. 46. Joh. 14. 3. 1 Thes 4. 17. Thus you have heard the proceedings of the Judge In the third place we are to consider the rule whereby all shall 3 The Rule of Judging be judged The sentence shall be given according to Law and Gospel both Joh. 5. 45. Joh. 12. 48. Rom. 2. 16. The godly shall be principally acquitted according to the Gospel Joh. 3. 18. And this their acquittance shall be approved on by the Law Mat. 5. 17. Gal. 3. 13. The condemnation of unbeleevers shall be chiefly according to the Law Deut. 27. 26. Gal. 3. 10. And be confirmed by the Gospel Joh. 3. 19. Absolution shall be pronounced of singular grace for Christs merits And the sentence of condemnation shall be pronounced out of gods severe justice and the sinners own deserts I proceed to a fifth Question What signs and forerunners of this day of judgement are set down in Scripture Ans 1. The publishing and receiving of the Gospel throughout the world Mat. 24. 4. 2 The Apostâ—sy of some Professors 1 Tim. 4. 1. 3 The revealing of Antichrist 2 Thes 2. 3 4 8. 4 Common corruption in manners joyned with security as in the dayes of Noah and Lot Mat. 24. 12 37. 2 Tim. 3. 1. 1 Thes 5. 3. 5 Warres and troubles both in the World and Church Mat. 24. 6 9. 6 False Christs attended with false Prophets and armed with false miracles Mat. 24. 24. 7 The calling of the Jewes unto the faith of the Gospel Rom. 11. 25. Whether their call shall be ordinary or extraordinary we cannot determine 8 Signes in Heaven and Earth and all Elements as the trembling of the Earth the roaring of the Sea the darkening of the Sun and Moon Mat. 24. 20. Lâ—k 21. 25. Yea the firing of the whole frame of Heaven and Earth 2 Pet. 3. 7 10 12. 9 The appearance of the son of man i. e. Christ God-man whereby his comeing shall then be clearly apprehended of all men Mat. 24. 30. I proceed to the 6 Question Why God desers the day of judgement and prolongs the time Ans 1. There are these reasons 1 For the exercise of the faith hope patience and prayers of the children of God They must believe wait and stay Gods leasure Though the vision be dark and seem to stay yet they must wait for it Hab. 2. 3. 2. God defers this day to give space of repentance and leave all impenitent rebellious sinners without excuse Rom. 2. 4. Rom. 9. 22. 2 Pet. 3. 8 9. But for the elects sake he is said to shorten them Mat. 24. 22. That they may neither be broken by grief and sorrow v. 21. nor seduced by Impostures v. 24. 3. That all the elect may be gathered together into the Church Joh. 10. 16. Rev. 6. 10 11. The 7 Question is whether it be within the power of a mans understanding to tell the determinate time when this day shall come I answer No Mar. 13. 32. This day wee read shall be in the end of the world Mat. 24. 3. But of that houre day moneth year no man knoweth Jewish Rabbins Astrologers c. are abominable who are so saucy and presumptuously inquisitive into the secrets locked up in Gods cabinet There are special reasons why the particular time is hid from us and God will not let us know when this day of judgement shall be 1. Reason is for the exercise of our graces Mat. 6. 10. Jam. Reas 1 5. 7. Rev. 22. 17 20. Another reason is to bridle our curiosity Act. 1. 6 7. A 3 reason is to keep us in our duty Mat. 24. 42. Luke 21. 34 35. A 4 reason is that the wicked may take heed and by no means defer their repentance upon hope of a longer time Because they know not the houre thereof they must be provided alwaies Mat. 24. 43. Mat. 25. 13. Luk. 19. 13. The 8 Question is Whether we must desire this day I answer We may 1 Because this is a Character of discrimination to difference good from bad At the day of judgement there will be a separation between good and bad Luk. 21. 26 27 28. Rom. 14. 10 15 16 17. 2 We have the command of Christ Mat. 6. 10. Rev. 22. 17. 3 We have the example of the Saints Rom. 7. 24. Phil. 1. 23. 4 Because this is the day of redemption deliverance of the Saints Luk. 21. 28. In the next place we must answer severall objections amongst Object 1 others these are the principal 1 It 's said that Christ shall not be the Judge because he said he came not to judge the world Joh. 12. 47. For answer We are to distinguish of a twofold coming a first Ans and a second coming Christ speakes there of his first and not his second comeing in the first he was judged of others in the next he shall judge others according to that of Austin Sedebit judex qui stetit sub judice damnabit veros reos qui factus est falsus reus He that stood at the barre to be judged of others shall there sit on the bench and judge others He that was causelesly found guilty here shall finde others justly guilty there But 2. It 's objected that the Apostles shall judge the twelve Object 2 Tribes of Israel Mat. 19. 28. How then is Christ the onely judge of the world Answer The Saints shall be Christs Assistants by way of suffrage Ans and approbation they shall assent unto Christs judgement but the absolute power of judging and pronouncing sentence the father hath committed unto the son A 3 objection is that the beleever shall not come into condemnation Obj. 3 Sol. Joh. 5. 24. how say we then that all shall appear before Christs judgement seat For answer we are to distinguish of a twofold judgement of absolution and condemnation A beleever shall not come into the judgement of condemnation but only of absolution Obj. 4 Sol. 1 But a 4. objection will hence arise He that beleeveth not is judged already Joh. 3. 18. Answer Wicked men and devils are already judged 1 By 2. 3. 4. Gods decree Jude 4. 6. Mat. 25. 41. 2 By the revealed word Joh. 12. 48. 3 By their own consciences Matt. 8. 29. 4 By the beginning of their punishment here on earth Rev. 12. 9 10. But at the day of judgement they shall have a compleat judgement and receive the full measure of their sufferings the sentence shall be pronounced and it shall never be recalled no repeale no reversing of that sentence In stead of urgeing more objections I shall betake my selfe to a threefold application viz. For Comfort to the godly Terror to the wicked Exhortation to all Use 1. For Comfort 1. For Comfort Here 's abundance of consolation to the Saints of
voice of his Word Blesse the Lord all ye his hosts the Ministers of his that do his pleasure And we pray thy will be done in earth as it is in heaven 3. To celebrate the praises of God * Isa 6. 3. One cried unto another and 3. To praise God said holy holy holy Lord of hosts the whole earth is full of his glory †Luk. 2. 13 14. And suddenly there was with the Angell a multitude of the heavenly host praising God saying glory to God in the highest and on earth peace good will towards men ‖ Rev. 4. 8 9. The foure beasts had each of them six winges about him they were full oâ— eyes within they rest not day or night saying holy holy holy Lord God Almighty which was is is to come 4. To make it their work to preserve Gods glory And I fell 4. To make it their worke to preserve Gods glory Rev. 19. 10. at his feet to worship him and he said unto me see thou do it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the testimony of Jesus is the Spirit of Prophecy The Angell would not beare with Gods dishonour and would not permit John to worship him 5. To be servants unto Christ When he bringeth in the first begotten 5. to be Christs servants Heo 1. 6. Psal 97. 7. Luk. 1. 19. into the world he saith let all the Angells of God worship him Confounded be all they that serve graven Images that boast themselves of Idolls worship him all ye Gods They brought the message of Christs incarnation I am Gabriell that stand in the presence of God and am sent to speak unto thee and to tell thee these glad tidings They ministred unto him * Mat. 4. 11. Then the Devill leaved him and behold Angells came and ministred unto him †Luk. 22. 43. And there appeared an Angell from Heaven unto him and strengthening him Christ is the head of them and they are his servants ye are compleat in him who is Col. 2. 10. the head of all Principality and Power 6. Angells are serviceable unto men not one but all not any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ministratores quos vulgò solemus officiarias vocare Beza Numb 20. 16 2 King 6. 16. aâ—e exempted They are all ministring spirits in the text And these singular services which they have done and will do for Gods children are upon record They deliver them from dangers When we cried unto the Lord he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a Cittie in the uttermost of thy border Feare not saith the Prophet for they they that be with us are more then they that are with them Who were they but Gods Angells for the Prophets safe-guard 1. The Angell of the Lord incampeth about them that feare him 1. The Angell of the Lord incampeth about the righteous and delivereth them * Dan. 3. 28. Then Nebuchadnezzar spake and said blessed be the God of Shadrach Meshach and Abednego who hath sent his Angell and delivered his servants that trusted in him aad hath changed the Kings word and yeelded their bodies that they might not serve or worship any God except their own God And Daniel makes this acknowledgment My God hath sent his Angell and hath shut ‖ Psal 91. 11. the Lyons mouth that they have not hurt me for asmuch as before him innocency was found in me and also before thee O King I have done no hurt †Dan. 6. 22. He shall give his Angels charge over thee to keep thee in all his waies Angels are Protectors Guardians commissionated by God Dan. 10. 13. to protect Gods children The Prince of the Kingdome of Persia withstood me one and twenty daies but lo Michael one of the chiefe Princes came to help me and I remained there with the King of Persia Michael is generally interpreted to be Christ the only Archangell 2. The Angells are of marvellous wisdome to direct counsell 2. Angels are of marveilous wisdome Gen. 24. 7. and advise the children of God The Lord God of heaven which took me from my fathers house and from the Land of my kindred and which spake unto me and sware unto me saying unto thy seed will I give this Land he shall send his Angell before thee and thou shalt take a wife to my son from thence The Lord before whom I walk will send his Angell with thee and prosper thy way and thou shalt take a wife for my son of my kindred and of my Fathers house 3. They comfort Gods children Gen. 32. 2. This is Gods host said 3. Angells comfort Gods children 1 King 19. 5 6 7. Jacob as Elias lay and slept under a juniper tree behold then an Angell touched him and said unto him arise and eate And he looked and behold there was a cake baken on the coales and a cruse of water at his head and he did eat and drinke and laid him down again And the Angell of the Lord came a second time and touched him and said arise and eat because the journey is to great for thee 4. They punish their enemies * Gen. 19. 11 They smote the men that were at 4. Angells punish the saints enemies the dore with blindnesse both small and great so that they wearied themselves to find the dore †2 King 19. 35. And it came to passe that night that the Angell of the Lord went out and smote in the campe of the Assyrians an hundred fourscore and five thousand and when they arose early in the morning behold they were all dead corpses Herod was made a signall spectacle of pride as is on record ‖ Acts 12. 23 And immediatly an Angell of the Lord smote him because he gave not God the glory he was Rev. 12. 7. eaten of wormes and gave up the ghost They stand for Christ and his Church against Satan and his Angells And there was war in heaven Michael and his Angells fought against the Dragon and the Dragon fought and his Angells 5. They resist the wicked and their attemps Balaam found 5. Angells resist wicked men Num. 22. 22. 6. Angels carry the Saints souls into heaven Luk. 16. 22. 7. They gather the elect unto Christ Mat. 24. 31. Mar. 13. 27. Q. 4. Whether every Saint hath a peculiar Angell his keeper Mat. 18. 10. it so And Gods anger was kindled because he went and an Angell of the Lord stood in the way for an Adversary against him 6. They carry the soules of Gods children into heaven And it came to passe that the begger died and was carried by the Angells into Abrahams bosome the rich man also died and was buried c. 7. They gather the elect unto Christ at the last day He shall send
under his feet and gave him to be vers 22. the head over all things to the Church which is his body the fulnesse vers 23. Eph. 3. 10. Col. 1. 20. of him that filleth all in all To the intent that now the Principalities and Powers in heavenly places might be knowne by the Church the manifold wisdome of God And having made peace through the blood of his crosse by him to reconcile all things unto himselfe by him I Col. 2. 10. say whether they be things in heaven or things on earth And ye are compleat in him who is the head of all Principality and Power I purposely wave many curious questions wherein Popish writers abound Wherefore in the last place I shall make a practicall improvement of the whole and apply only three inferences for Information Instruction and Consolation For Information 1. For Information 1. What excellent knowing glorious creatures the holy Angells are and if they be so excellent how much more is Jesus Christ their Lord Great is the knowledge of these glorious creatures but what they have is derivative from their Creatour 2. Be informed that it is unlawfull to worship them See thou do Col. 2. 18. it not saith the Angell to John for I am thy fellow-servant And in the place fore cited Let no man beguile you of your reward and in voluntary humility and worshiping of Angells intruding into those things he hath not seen vainly puft up by his fleshly mind 3. Be informed of the singular benefit of the Angells ministry The Angell of the Lord encampeth about them that feare him and delivereth Psal 34. 11. Josh 5. 14 15 them The Angell stood for Joshua It came to passe when Joshua was by Jerico that he lifted up his eyes and looked and behold there stood a man over against him with his sword drawn in his hands and Joshua went unto him and said Art thou for us or for our Adversaries And he said nay but as a captaine of the hoâ—t of the Lord am I now come And Joshua fell on his face to the earth and did worship and said unto him what saith my Lord unto his servant And he said loose thy shooe from off thy feet for the place whereon thou standest is holy This was the Lord Jesus the Angell of the Covenant for a Created Angell would have refused adoration An Angell preserved the three Children from the flame and burning of the fiery furnace and shut the Lyons mouth An Angell praised for the Church in Zechary that Angell was Christ Then the Angell Zech. 1. 12. of the Lord answered and said O Lord of hosts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had Indignation these threescore and ten yeares An Angell delivered Hezekiah and smote Senacherib An Angell delivered Peter An Angell brought the good newes of Christs incarnation The Angells of God preserve us in our beds in our houses in our journyes in our undertakings The Angells will carry our soules to Heaven By way of Instruction Vse 2. of Instruction Psal 91. 11. 1. Labour to walk in Gods waies For he shall give his Angells charge over thee to keep thee in all thy waies Whilest we are in our lawfull waies not in our wanderings we have a promise of Protection 2. Pray to God for the Protection of Angells We may not pray to Angells we may not worship them but we may pray to God to vouchsafe their ministry to us to make our waies prosperous to send us an Angell as Abraham believed and cause his Angells to pitcht their Tents about us as Gods messengers to defend Gen. 24. 7. and rescue us out of dangers 3. We should so live as remembring we are in the presence of God and Angells that Gods eyes are over us that the Angells observe oâ—r carriage and what decorum we keep in the duties we performe For this cause ought the woman to have power on her head because of the Angells Though men as Diodati observes 1 Cor. 11. 10. would give consent and connive at this disorder yet the Angells who are continuall Guardians in their Assemblies would be offended at it For I think saith the Apostle that God hath set forth us the Apostles 1 Cor. 4. 9. 16. last as it were men appointed to death For we are made a spectacle unto the world to Angells and to men Wherefore I beseech you be yee followers of me For Consolation Vse 3. for Consolation This serves for comfort to Gods children that the Angells are their Ministers 1. In their lives they have them under God their protectors the Lord bids them protect preserve succour comfort relieve such a one he is in distresse he is my servant The very Angells 1 King 19. 7 8. were purveyers unto Eliah The Angells ministred unto Christ they strengthened him when he was in the garden when he suffered in his humane Nature So the children of God find it to their comfort that the Angells refresh comfort support and protect them in their greatest extremities 2. When they die the Angells carry their soules into Heaven 3. At the day of judgment they gather the elect unto Christ Mar. 13. 27. He will send his Angells to gather his elect from the four winds from the uttermost part of the earth to the uttermost part of Heaven By all that hath been said we are to understand the happinesse of all the Saints who are here in the text called heires of salvation God gives them his Son and that 's the height of mercy God gives them his Angells for their Guardians so those two Scriptures are abundantly fulfilled Psal 34. 9. O feare the Lord ye his Saints Psal 34. 9. Rom. 8. 32. for there is no want to them that feare him And Rom. 8. 32. He that spared not his own Son but delivered him up for us all how shall he not but with him freely give us all things And these Scriptures bring a full measure of comfort unto the children of God Having Christ the Saints have all he protects and defends them he is Lord over all and commands all creatures services for the good of his people This Doctrine of the Ministry of Angells is too much Idolized by some which fall to the worshiping of them This is flat Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is abhominable And this Doctrine is too much slighted by others who are not thankfull to God for the Protection of Angells Both these extreames are to be avoided and our duty is to look upon Angells as fellow servants and begge of God their Ministry And for all deliverances we should returne unto God the praise and glory of all in the language of the Psalmist Psal 115. vers 1. which shall be my conclusion Not unto us O Lord not unto us but unto thy name give glory Psal 115. 1. for thy mercy and truths sake
preach Christ but to preach a man's selfe in a vaine glorious affectation of eloquence Herein consists the duty of a Minister for matter to preach Christ only for manner with all humility and him crucifi'd This is the preaching when all 's done this I may terme the very Art of preaching which directly tendes to the Glory of God and the salvation of soules Admit a man be of never so meane a presence and men come to heare him possessed with a prejudicate opinion yet if he labour to divide the word aright and to speake to the conscience rather than the fancy of his Auditors O! what wonders doth the Lord worke by weake meanes As by rammes hornes the walls of Jericho were battered in peeces and by earthen pitchers the huge host of the Midianites was discomfited so by that preaching which the wittes of the times and men that applaud their own fansies accoumpt empty and foolish the Lord workes miraculously in the conversion of soules It 's the Apostles assertion For after that in the wisdome of God the world through wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believe Thus having endeavour'd to beat the corne out of the eare suffer me now to grinde it at the mill Application is the life of every sermon Let me then intreat your patience in a few words to presse what hath been said unto your practise and then I shall put a period to my discourse Marlorate out of Calvin drawes two inferences of practice Quid docendum first and then Quid discendum afterwards Christ crucified is the substance of all that we can preach or heare It 's a lesson can be never enough taught and never enough learn'd In the first place seeing this is that lesson which we all ought to teach Fathers and Brethren suffer I beseech you the word of exhortation to conferre your best endeavours to put in practice this excellent method and exquisite art of preaching Wast not this pretious lamp of the sanctuary in making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumstantials the maine imployment What 's this but to tithe mint and cummin and to neglect the weightier matters of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ther 's one most needfull Doctrine which you ought frequently to inculcate and make deep impressions upon the conscience and that 's the knowledge of Jesus Christ and him crucified I cannot sufficiently admire how sacred is the ministeriall function What a great honour is it to be imploy'd in Embasy for the King of heaven O! what fidelity is requisite in the discharge of so concerning a message You are God's sword hearers beare up that sword which he hath put into your hands The Lord hath promised to be your portion And if I invert the order of the words that they which live upon the Altar ought to serve it it 's a piece of the same truth as well as that The Lord hath so ordain'd that those which serve the Altar should live upon the Altar The readiest way I conceive to suppresse schismes and divisions is by preaching the power of godlinesse This is the way to stop the mouthes of Gainsayers when they see that selfe is not the maine Engineer nor the promoting of a man 's own particular ends and interests but the glory of God and the love of Christ constraines a man then they are put to silence and have nothing to gainsay We read how Moses in his own cause was the meekest man upon the face of the earth yet transported with zeale in the cause of God A spirit of discretion is required in a Christian least he may quickly pluck downe with the one hand what he endeavours to build up with the other Moderation is much talked of it 's a gooâ— to be desired For oft times it serves as a golden bridle to curbe a passion Calvin in Epist ad Melanct. But Calvin's caution to Melanchthâ—n is worthy of your observation Take heed saith he that moderation doe not quench thy zeale Meeknesse and silence doth good and is commendable in a man 's own cause It 's a man's glory to passe by a personall injury but when religion suffers and the cause of God lies a bleeding then to be silent argues a spirituall stupefaction as if a man were possessed with a dumbe Divell When men preach their own inventions teaching for Doctrines the traditions of men When men deride the way of holinesse casting nicknames and aspersions of Puritans Precisians and I know not what upon them that so they may render their persons and profession odious just as thy dealt with the Saints in the Primitive Church who were put into beares-skins and then worryed When men are not affrayd to exercise their wits to be witty even unto blasphemy to cast a slur or a jest upon that sacred word by which one day they shall be judged This is not to preach Christ crucifi'd but it 's to crucify him afresh and to put the Lord of glory to an open shame When men like Jehu drive furiously mistaking a passion for zeale and so oft times spoile a good cause in the carriage this is not sutable to that meeknesse that was in Christ Let not then any humour or opinion sway thee ther 's nothing so dangerous in religion as this compliance with humors and fancies and siding for selfe-interests and advantages The Spirit of God must be thy Pilot to sâ—eare thee and the word of God must be thy compasse and the glory of God ought to be in thy eye as the scope and end of all Take nothing upon trust but imitate those noble Act. 17. 11. Bereans who let nothing passe without due examination For we read that they searched the Scriptures dayly whether those things were so 2. As you have heard what we must all teach so you shall 2 Quid discen dum heare what we must all learne viz Christ crucifi'd Let me then perswade you as Jerome doth in an Epistle to Paulinus Let 's learne that knowledge on earth which will carry us unto heaven May Discamus eam teâ—ris quorum scientia perseverabit in coelis Hieronymuâ— in Epist ad Paulinum it never be verifi'd of any of us that we seek our own things and not the things of Jesus Christ and that we resemble Mercuries statue that poynt the way to others but move not one step our selves A good life is the best commentary of a good sermon and the best conâ—â—tation of a slaunder The shepherd hath discharged his duty when by his own example he leads his flock to the waters of comfort We should all labour to be spirituall builders As no noise was heard in Solomons Temple so my heart desires that there may be no differences nor jarrings to be heard among us Quirites was a forcible word with Caesar to suppresse all his souldiers mutinies and shall not the word Christiani be as prevalent with us What said Abraham to Lot Gen.
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
Profession hath advantage of all others By doing he receives good by meditating to instruct others he gains knowledge for himself by holding forth light to others he enlightens himself This life of Meditation is an Heaven upon Earth by it we have communion with God and are admitted into the Prelence Chamber so that such as are well skill'd in this Divine Art can say experimentally as John did And truly our fellowship is with the Father and with the Son Jesus 1 John 1. 3. Christ 2. Be mâ—ch in Prayer Bene orasse est bâ—ne studuisse So Bernard Rule 2. To be much in Prayer He studieth best that prayeth best Pray for thy self and pray for thy Brethren pray that God would warm thy heart that thou mayest warm theirs Many run from Commentator to Commentator when as they should be upon their knees I dis-allow no good helps but commend the use of them yet principally thou must study the Scriptures and so Preach a Sermon as thou maist apprehend it to be the fruit of thy Prayers then Minister and people are likeliest to do most good upon one another when they mutually joyn in fervent Prayer one for another 3. Beware of Preaching thy self froth of Wit fragments of Rule 3. Preach not froth of wit Poets affected Phrases forc't interpretations of Scripture I have read that when Bernard one day Preached a learned eloquent Sermon and the next day a plain and profitable Sermon he said Heri Bernardum hâ—die Jesum Christum Yesterday I preacht my self to day Jesus Christ 4. Labor to Preach Jesus Christ Preach that which may most Rule 4. Preach Jesus Christ conduce to the knowledge of Christ crucified which may most advance the Kingdom of Christ Busie thy self in shewing the people the way to Heaven the necessity of the knowledge of Christ the necessity of holyness faith and repentance Christ crucified is that Vnum Necessarium which above all others we must desire to know and instruct others in the knowledge of it 5. Let thy Preaching be from the heart from an experimental knowledge Rule 5. Preach from the heart of the love of God in thine own soul that so thou mayest comfort others with those comforts wherewith thy self hath been comforted in particular A speculative Divine that Preacheth meerly from the strength of parts from a brain knowledge doth little good and why Because as Reverend Latimer used to say dâ—â—st ignis deâ—st ignis There wants fire there wants heat What cometh onely from the head commonly reacheth no farther then the head but what cometh from the heart will go to the heart A Minister should Preach every Sermon to himself first before he preacheth it to his people that so he may comfort others with those comforts wherewith he himself hath been comforted 6. Know thy people well and converse with thy flock There 's Rule 6. A Pastor should know his Flock more work to be done besides Preaching Thou must not be a stranger to any that will bid thee Ged-speed visit them confer with them and see how they profit The rule I go by is Prov. 23. 22. Be thou diligent to know the state of thy flock and lock well to thy hâ—rd Seventhly and lastly and with this I shall conclude Be diligent Rule 7. Be diligent and watchful and watchful still with Habakkuk be upon thy Watch-tower Be not wearied in thy work In due season thou shalt reap if thou faint not shake off all drousiness and spiritual slumber Watch over thine own soul and over those whereof thou art an over-seer It pleased God to reveal the glad tidings of a Saviour unto Shepheards who were watching their flocks by night And whilest thou art watching over thy flock Christ may call thee to eternal Glory And blessed are they whom when Christ comes he findes so doing The Pearl of price Discovered on the Monethly Fast-day upon Matth. 13. 45 46. Again the kingdom of Heaven is like unto a Merchant man seeking goodly Pearls who when he had found one Pearl of great price he went and sold all that he had and bought it THis Text is Homogenous with the last SERM. 4. at St Maries OXON June 20. 1648. which I unfolded from this place 'T is a driving of a former nail to the full head I look upon it as a link of the same golden Chain of matchless dignity price and value It may be expected and so were my first thoughts inclined that upon such a day as this peculiarly set apart for the afflicting of the soul I should represent to you the nature and duties of a day of Humiliation But that I am perswaded that this Argument hath been srequently and conscientiously prosecuted in your hearing Wherefore upon second thoughts waving that common place and pursuing my intended method I hope I shall speak a word in season and not digress from the work of the day I discovered then the excellency of wisdom and pronounced him the truly wise man who winned souls out of Prov. 11. 30. Go you and do likewise My task now lies before me to make a serious review and discovery of more of the same genuine Issue and Divine Extraction wholly made up of the right stamp And such a one instar omnium hath a sacred Panegyrick even the singular Testimony of Christ himself in his behalf set forth in the words now read unto you Again the kingdâ—m c. Not to stay long in the Portall I shall briefly draw down the Context Context unto the Text. It s worth our observation that our Saviour Christ in the dispensation of his Ministry propounded many choice and excellent Parables ver 4. This was Christs familiar and accustomed method of Preaching One reason whereof is given for fulfilling of a Prophesie took out R. 1. Ver. 35. of Psal 78. 2. I will open my mouth in a Parable I will utter dark sayings of old which we have heard and known and our fathers have told us Every Prophesie of Christ must be fulfilled in its season not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the word of God shall fail Another Reason why Christ spake in Parables was for the obduration R. 2. of the hearts of the wicked God in judgement fast closeth up and hardneth the hearts of many ungodly persons who persist in their impenitency ver 13. And Isaiahs Prophesie is cited by this Evangelist for a pregnant testimony Isa 69. 10. which words you shall finde syllabically repeated in the substantials thereof Mark 4. 12. Luke 8. 10. John 12. 40. Even all the four Evangelists likewise Acts 28. 26. Rom. 11. 8. Such a Crambe of repetitions points out something to be specially regarded as of more then ordinary concernment A third Reason why Christ spake by Parables might be to gain R. 3. an attentive audience Christ speaking Mysteries and Oracles inflam'd the hearts of the Auditors and made them inquisitive after the Interpretation Under hidden
similitudes there lay a mysterious meaning Christ spake with authority not as the Scribâ—s each word had weight Whereupon people hearing things which they never heard before were eager and restless in their desires until they understood the Parable and the interpretation thereof The fourth and last Reason I shall mention why Christ preacht R. 4. in Parables was because this was a more prevalent convincing way of Preaching when Reproofs or Exhortations are delivered in Parables under the name of a third person they gain more well-come and acceptable entertainment Thus Nathan reproved David by a Parable of the Ewe-Lamb and set his reproof home by a Prosopopeia David hearing of the rich mans cruelty in taking the poor mans Lamb passeth sentence of death upon him and a fourfold restitution because he had no pitty Now David was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned 2 Sam. 12. 5. 6. out of his own mouth Whereupon Nathan strikes whilst the Iron is hot by making particular Application of the Parable unto David Thou art the man This was a convincing way of Preaching And thus ought the Ministers of Christ to put in practice the most convincing way of Preaching whether in a way of Mercy or Judgement whether to come with a rod or the spirit of meekness whether to be Boanergesses or Barnabasses The most taking winning way we must use Provided always that we make the word of God our just Standard and rule to go by so that we may win souls unto Jesus Christ Now to draw nearer to the words In this Chapter there are delivered sundry choice and excellent Parables as of the sower and the seed a grain of mustard-seed leaven hid in three measures of meal a casting-net I pass from these unto that which hath immediate reference unto my Text v. 44. The Gospel of Christ is a Treasure and the Scripture is that pretious seed where that Treasure is to be found Neither can every one finde it or know the worth of it It 's a hidden Treasure The worth of the Gospel is unknown by and hidden from unbelievers But the true Believer who sindes it 2 Cor. 4. 3. Luk 2. 19. and knoweth the worth of it hides it i. e. he keeps it safe in the secretest recesses of his heart he hides it as Mary did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath discovered the incomparable Treasure of the Gospel doth not conceal or suppresse the knowledge thereof from others But first he 'll inrich himself therewith upon the finding of the Treasure he 's so ravisht with joy and so transported with a desire after the purchase as without delay demurs dodgings or abatements he sells all he hath to purchase the field and get possestion of it Now my Text is a further prosecution and confirmation of this Parable The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again specifies a dependance upon what went before Expect no curiosity in dividing the words You have here propounded a Parable and its Interpretation 1. For the Parable and therein are to be considered these six Divis A Parable and its interpretation particulars 1. The Subject compared or ground-work of the comparison The kingdom of Heaven 2. The subject of this comparison or Person spoken of and he is decyphered by his external profession and occupation A Merchant man 3. You have set down what he trafficks for his particular Merchandize He 's not a petty Merchant of small wares and mean Commodities but a Merchant of Pearls And because there 's a difference in Pearls Aliae nobiles aliae minus generosae some are of a greater some of a cheaper estimation he trades for the best not ordinary common but goodly Pearls 4. The success he findes His labor is not lost but answered with good successe a particular instance or specification of his successe is that he findes goodly Pearls 5. What doth he finde of greatest value He findes a Pearl of superlative invaluable price A Pearl beyond compare of more worth then all other Pearls whatsoever and that is The Pearl of price 6. and lastly Here 's set down what the purchase cost him and that 's all that he had Thus far of the bare letter of the Parable according to the dark part of it But there 's a mystical meaning to be considered let 's take off the veil and give in the interpretation I shall open the terms in that order they lie in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Kingdom of Heaven in this place is plainly set forth the administration of the Gospel It 's call'd the Kingdom of Heavens in the plural alluding to the other Heaven the habitation of glorified Scopus est commendare Evangelâ—uÌ„ piis à singulari praestanuâ eâdemque opera dicere quâ—nti Evangelium a piis fiat Pisâ—at Saints and Angels The Gospel of Christ is that Heaven on Earth which will bring us to that Heaven above Piscator observes on the place The scope of all is this to inhance the incomparable worth and estimation of the Gospel in the hearts of the godly It followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Merchant man This Merchant is every true believer who drives a continual trade for Heaven who is industrious and indefatigable in his labors He seeks after faith repentance holyness of life the kingdom of God and his righteousness the reconciled countenance of God in the face of Jesus Christ These are the Jewels for which he searcheth This is his sole imployment to negotiate Instar negociatorum debent conquirere pretiosas Margaritas fidel pietatis Pareus in loc for Heaven He trades not for trifles but weighty precious Commodities His merchandize is particularized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodly Pearls the Pearls of faith and holyness as Pareus on the place The Gospel holds forth goodly Pearls goodly Promises goodly Ordinances goodly Graces a goodly recompense of reward the beauty thereof will enamor the soul and the Treasure therein contained will more enrich it then all the Kingdoms of the World and the glory of them And what success he had you may see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Pearl of great price is Jesus Christ The Gospel is the Cabinet Margarites as Pliny and other Historians observe are produced out of the dew of Heaven and Shell-fishes draw in that dew They are called Vniones because usually they are found two by two unsevered in the same shell And that which is last to be opened is the price paid to purchase this invaluable Pearl Quis magno emit Margaritam nisi cui notum est pretium Mucul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None will buy this Pearl who knows not the price saith Musculus T is evident that this Spiritual Merchant was a man of knowledge The knowledge of the worth of Christ made him so willing to sell all for him He stands not dodging and cheapning hoping to bring down the price he knoweth Christ to be
Agag a ruling sinne thou canst not purchase the pearle For if the commodity be worth an hundred pounds he goes without it that bids but fifty pounds as well as hee that bids but twenty pounds There must be no hypocriticall defaulking from the price with Ananias and Saphira no halving of it with the strumpet or partial almost Christianity Act. 5. 2. with Agrippa A divided heart is afaulty heart We must Hos 10. 2. willingly part with all whatsoever is dearest or nearest though it be to the dismembring of our selves the parting with a right hand or a right eye our constitution our accustomed sins We may not be faint chapmen cheapning and hoping to bring the price down The Drunkard cannot have Christ and his cups The swearer cannot have Christ and his oathes The unclean person cannot have Christ and his strumpet The Hypocrite cannot have Christ and his painted glosses The cheating cradesman cannot have Christ and his false weights or sophisticated wares Christ will not bee thus coupled thus unequally yoaked Between light and darknesse Christ and Belial there can be no communion And thus farre having gone by way of Explication and Confirmation of the point give me leave to presse all home unto your consciences by particular Application uses 4. 4 Uses I would make of this doctrine for reproofe Examination exhortation and direction Vses 4. For reproofe For reproof of all such who will not sell all for the purchase of the pearle of price There are 4 sorts especially who will not goe to the price of this pearle Ignorant persons that know not the worth of it Covetous persons who preserre the world before it and open profane persons who scorne and doe what in them lyes to trample this Pearle underfoot These 4 come within the verge of this Reprehension 1. Ignorant persons through blindnesse of mind undervalue the Ignorant persons glorious excellencies of Jesus Christ Their grosse ignorance causeth them to undervalue Jesus Christ So that profane Duke of Burbon prefer'd his Part in Paris before his part in Paradise 1. Wee say Ignorantia excusat à tanto non à non à toto And we usually distinguish between an affected ignorance which is pravae disposit ionis from that which is crasse invincible purae negationis And so their punishments may be inflicted secundum magâ—s minus yet neither being excusable These through ignorance resemble Aisop's Cock preferring a barly corne before a gemme And these are lyable to a dreadfull curse mentioned by the Prophet Poure cut thy Jer. 10. 25. fury upon the Heathen that know thee not upon the families that call not upon thy name 2. Idle lazy persons are to be reproved who are so supine and carelesse as will not stirre a foot to purchase Christ The wisemen came from the East to worship Christ and the Queen of Shâ—ba from the uttermost parts of the earth to heare the wisedome of Solomon these shall rise in judgment against this lazy generation who will be at no paines and at no cost for the purchase of a Saviour Mannah falls round about your tents You have bread in the morning and bread in the evening will not you take paines to gather it You have a Mart and a market for your soules These places of concourse are open which is no small mercy and will you not come at them Men goe many miles for a gainful bargain and are ye so sick of the lazies as you will not step over the threshold to hear a Sermon Non nisi subla to reperitur gemmula saxo This pearle is not to be had by such as fold their hands in their bosomes nor such as lye at Tavernes and Alehouses nor such as in contempt of the Gospel willfully absent themselves from the publick ordinances for fear lest the plain dealing of the Minister should touch them to the quick 3. Covetous persons are to be reprooved who will not foregoe an Ox a farme not a penny profit in the trade for Jesus Christ Mammon is their god and therefore they 'le give no entertainment unto Jesus Christ Gold and silver corne and wine lands and sumptuous buildings are their God Take away these and they will reply with Mica ye have taken away my Gods and what have I more You may read the absurd Contents of the foolish Gadarens petition that Jesus Christ would depart out of their coasts They prefer'd their swine before a Jesus Judas betrayed Christ for 30 peeces of silver And the young man in the Gospel prefer'd treasures on earth before treasures in heaven Demas for the love of the world turn'd Apostate If a man will allow himselfe in covetousnesse hel 'e be any thing as opportunity offers Hel 'e sell his conscience for Mammon Hel 'e tack about for his best advantage A man that was never drunk with wine nor beare yet may be drunk with the cares of the world as our Saviour expresseth Luk. 21. 34. A Christian's conversation must be without covetousnesse 4. Profane persons are to be reproved such as are of Esau's humor Heb. 13. 5. Heb. 12. 16. who for one morsell of meat sold his birth-right A profane person will not foregoe a lust for Christ The drunkard will not leave his cups The uncleane person will not leave his strumpet nor the swearer his oaths for Christ And why I because they are enemies to Christ Christ and Belial Christ and profanenesse of spirit Christ and lusts cannot be reconciled Use 2. For Examination The second Use is for Examination whether we are willing to sell all for the purchase of Jesus Christ By way of character I l'e propound three queries 1. Doe we exalt and preferre Christ above all besides If so it will appeare by our judgments affections and conversation 1. Doe you exalt Christ in your judgments Have you a spirit 1 Query Doe you Exalt Christ 1. In your judgments 2. In your affections of discerning to discerne more beauty wisdome riches purity and vertue in Christ then in all the world besides observe what a high commendation the spouse gives of Christ upon experimentall knowledg Cant. 5. 10. My beloved is white and ruddy the chiefest amongst tenne thousand Christ was white for his innocency and ruddy for his sufferings 2. Doe you exalt Christ in your affections doe you love Christ with an entire love doth his love constraine you 2 Cor. 5. 14. Doe you set your joy upon Christ when Christ came in the power of his Ministery 't is said there was a great joy in that City Acts 8. 9. That Christian who hath a white stone and a new name O how is his heart ravisht with an exuberant joy And doe you place your desire upon Christ Psal 73. 25. whom have I in Heaven but thee there 's none whom I desire besides thee 3. Doe you exalt Christ in your life and conversation Then 3 Your life and Conversation doe we price
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
strength and power in the hands of men if they mis-imploy it God can give strength to wounded men to do great exploits For though ye had smitten the Jer. 37. 10. whole army of the Caldeans that fight against you and there remained but wounded men among them yet should they rise up every man in his tent and burn this city with fire And God can cause the lame to take the prey Thy tacklings are loosed they could not well strengthen their Isa 33. 23. mast they could not spread the sail then is the prey of a great spoil divided the lame take the prey Let us leave off murmuring and repining and wait to see what God will do with us and for us His time is next He will bring to pass his own work his own way to his own glory The third and last Argument I shall name shall be drawn from Arg. 3. Drawn from the benefit of waiting Isa 40. 31. the singular benefit and utility of the duty Art thou weak wait and thou shalt receive strength They that wait upon the Lord shall renew their strength they shall mount up on wings as eagles they shall run and not be weary they shall walk and not faint Art thou afraid of shame and disgrace lest contempt and ignominy be cast upon the Church of God see what the Prophet Isaiah saith It is he that sitteth upon the circle of the earth and the inhabitants thereof are as grashoppers Isa 40. 22 23. that stretcheth out the heaven as a curtain and spreadeth them out as a tent to dwell in that bringeth the Princes to nothing he maketh the Judges of the earth as vanity Dost thou desire Gods blessing wait and thou shalt have it And therefore doth the Lord wait that he Isa 30. 18. may be gracious unto you and therefore will he be exalted that he may have mercy upon you For the Lord is a God of judgement Blessed are all they that wait for him God knows when and how to help his Cum duplicaÌ„tur lateres venit Deus Isa 3â— 9 10 people In the mount God will be seen When the Bricks were doubled then came God and delivered the Israelites from their Aegyptian bondage The earth mourneth languisheth Lebanâ—n is ashamed and hewed down Sharon is like a wilderness and Bashan and Carmâ—l shake off their fruits Now will I rise saith the Lord now will I be exalted now will I lift up my self When helps from earth have been cut off then help came from Heaven When Abraham was stretching forth his hand to kill Isaac then the Angel said Stay thy hand When David was hemm'd in on every side then a way was made for his escape by the Philistines Invasion When Paul was a killing and they were beating of him to beat out his life then came news of an Insurrection in Jerusalem and by that diversion Paul was repreived God hath a way of escape for his people in Fire and Water When thou passest thorow the waters I will be with thee and thorow the Isa 43. 2 3. rivers they shall not over-flâ—w thee when thou walkâ—st thorow the fire thou shalt not be burnt neither shall the flame kindle upon thee Sometimes they have their lives for a prey other times they are made a prey and suffer in a common calamity Yet though the Saints suffer they have an hiding-place And a man shall be as an hiding-place from Isa 32. 2. the wind and a covert from the tempest as rivers of water in a dry place as the shaddow of a great rock in a weary land They have a Pella a Zoar sometimes where they may securely escape with their lives yet they have always a refuge and shelter in the Divine Promises They have a rock higher then themselves from the end of the earth saith the Psalmist will I cry unto thee when my heart is overwhelmed Psalm 61. 2. lead me to the rock that is higher then I. It 's an obliged duty to wait upon the Counsels of God By waiting we may look for good successe because we goe Gods way by murmuring or reviling we cannot look for comfort because we goe the way of flesh and blood By patience the pain and anguish of our fore is mitigated by impatience it corrodes and is inrag'd Thus far of the Doctrinal part I shall improve all unto four Use 1. For Terror Uses viz. For Reprehension Exhortation Direction and Consolation It breathes forth terror and severe reproof unto the murmuring spirits of these present times Never more complaining in our Streets Oh! we would have peace upon any tearms when will the Sword be put into the sheath when shall the Kingdom be setled That complaint is frequently taken up Hast thou utterly rejected Judah Hath thy soul loathed Zion Why hast thou smitten us and Jer. 14. 1â— there is no healing for us we looked for peace and there is no good and for the time of healing but behold trouble For Answer I expostulate with Jehu What Peace What Peace with Rome What Peace with Benhadad What Peace with falshood Peace upon such tearms will prove but a Body massacring a Soul-murdering Peace What Peace with our lusts and corruptions Till they be slaughtered what peace can we expect Can we expect a cessation of punishing before there be a cessation of sinning Can we expect peace with men as long as we continue at War with God For all those Monethly Fasts and days of Humiliation where 's a serious Reformation of our hearts and lives You know how hasty Saul was he forced himself to sacrifice and would not stay till Samuel came it cost him his Kingdom The Israelites would not wait Gods time but were hasty for an encounter with the Amalekites and you may see what they got by it they fell before them and were discomfited unto Hormah Then the Amalekites came down and the Canaanites that dwelt in the hill and smote Numb 14. 45. them and discomfited them even unto Hormah And what 's the ground of this hastiness of spirit It 's infidelity because we believe not God upon his Word we are such hot spurres we out-run Providence and antidate Deliverance We go devised ways untract pathes according to secret impulses quite contrary to the rode of the Word did we believe the faithfulness of God That he is faithful that hath promised that the gates of hell shall not prevail against his Church we should possess our selves with patience and wait quietly for deliverance We usually say that hasty men never want woe Rash preproperous and preposterous practices are the ruine of practitioners An impatient man is a gate without an hinge Janua sine cardine What shame is it for a Christian to be like Hercules furens or like the Demoniack mentioned in the Gospel rending and tearing himself An impatient male-contented person is Felo de se his own Executioner What a weakness was it in
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
fountaine continually The streames are clensing Beseech God to wash and make thee cleane The streames are healing Here 's a medicine made up of Christ's blood Apply this to thy sores It cures all diseases of body and soul Never leave this fountaine Take heed of going to Abana and Pharphar Preferre not them before the waters of this Fountaine If thou wilt bee a tasting of all waters thou must never look to bee cured If thou wilt goe from creature to creature and hew out their broken cisternes and depart from the fountaine to thy perill bee it If thou desirest to bee made whole sinne no more in trusting to Creature Cisternes lest a worse thing come upon thee Goe to Christ wash in the fountaine of his blood keep close to him never goe from him nor let him goe and thou shalt bee healed 6ly and lastly When thou art healed returne thankes for thy healing as the Samaritan did Bless God that hee hath loved thee given his Sonne for thee and washt thee And doe not speake only but act thankfullness by thy Obedience to God all thy dayes Then is thankfulness best performed when we praise God with an holy life ' I le conclude all with Psal 50. 23. Who so offereth praise glorifieth mee and to him that ordereth his Conversation aright will I shew the salvation of God The Pleasant and Peaceable ways of Wisdom Prov. 3. 17. Her ways are ways of pleasantness all her pathes are peace THe Proverbs of Solomon are Divine Aphorismes Serm. 9. At St. Mary's Oxon July â—5 1649. select pithy Sentences penn'd by Solomon but Indited by the Spirit of God 'T is rare to find any coherence or dependance on the precedent words they are so entire of themselves omnibus numeris absoluta Yet the Words read have some dependance upon the precedent Verses They are a Link of a goodly Chain of Pearls For if you review v. 13. that Man's happiness is admired who hath got this Jewel Happy is the man that findeth wisdom and the man that getteth understanding And to invite others and draw them on to this rich purchase the wise Man dedicates an ample Panegyrick to Wisdom Tully commends Pompey Pliny Trajan but they both come short of this Encomium Many Arguments are set down from the 14. to the 20. ver inclusivè to inhance the matchless unvaluable worth and dignity of Divine Wisdom My Text is placed in the middle and is a special encouragement to quicken our Spirits to wing our affections and make them soar Heaven-ward Her ways c. And here a tacit Objection is removed O say some if we take upon us the profession of Godliness then we must bid adieu to all pleasures Farewell all mirth and delight nothing now but mourning and lamentation breaking the heart pensiveness of spirit and going mourning all the day long 'T is no such matter you are mistaken when once you make choice of the ways of Godliness and have got a spiritual acquaintance and communion with God you shall not loose pleasures but change them you shall loose carnal and get spiritual pleasures you shall loose empty and unsatisfying and get full satisfying pleasures you shall loose transient and get permanent pleasures O but say some we meet with many troubles many oppositions in our way to Heaven We are to encounter with the grand Enemies of our salvation the Flesh the Devil and the World and much molestation we find from them But however thou maist want peace with men thou hast peace with God and Conscience Though thou wantest peace on Earth yet thou art no looser if thy peace be made in Heaven Her pathes c. The Argument of my Meditations is the singular commendation Text divided of the ways of Wisdom Wherein observe a Subject and a Predicate The Subject term'd ways and pathes of wisdom The Predicate ways of pleasantness and peace I 'le not injure them by any sub-division lest I divide the sense They contain in them two precious Points of Doctrine 1. All the ways of godliness are ways of pleasantness and full of delight Doct. 1 unto the children of God 2. The pathes of godlinâ—sse are peaceable pathes and full of Doct. 2 peace I resume the first Doctrine and shall inlarge it in this easie Method Method propounded 1. Clear the truth from some Doubts and Objections made against it 2. Prove it by particular instances 3. Confirm it by some evident Demonstrations Fourthly and lastly I shall set it home upon your affections by particular Application and hope so to conclude through the Grace of God as to make you in love with the ways of godliness 1. Then let 's remove the Objections as so many stumbling blocks 1. Head Objections removed Object 1. out of the way It 's Objected That Godlyness abridgeth men of pleasureâ— it bindes them to their good behaviours They must sanctifie the Sabbath they must set up God in their Families they may not swill swagger carrouse and game away their time Now what is so great an enemy unto the pleasures of Men and Women as Religion It cuts them short of those Delights and Pleasures which others enjoy For Answer hereunto 1. I say Godlyness cuts us off unlawful Answ but not lawful pleasures Whatever pleasures it forbids thee the reason is because there 's sinfulness in them And 't is a great mercy even the godly mans delight to want such pleasures Godlyness hinders thee of those delights which dishonor God And upon serious thoughts thou wilt profess with Austin Quam suave mihi subitò factom est carere suavitatibus istarum nugarum 2. Whatever pleasure Godlyness denys you it makes it up abundantly with the pleasures and ravishing consolations of Jesus Christ Psal 16. 11. Thou wilt shew me the path of life in thy presence is fulness of joy and at thy right hand there are pleasures for evermore It takes away dross and gives thee Gold it takes away worldly and gives thee heavenly pleasures when thou hast less of the Creature and more of the Creator thou hast cause to be glad of the exchange Abraham left his Countrey at Gods command but the Promise made all up with interest Gen. 12. 2. The Lord said unto Abraham Get thee out of thy countrey and from thy kindred and from thy Fathers house unto a land that I will shew thee So did Moses Heb. 11. 24 25 26. By faith Moses when he was come to years refused to be called the son of Pharaohs daughter choosing rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches then the treasures of Egypt for he had respect unto the recompense of reward As it was said to Amaziah The Lord is able to give thee much more then 2 Chron. 25. 9. this So it may be said of thy pleasures either they are lawful or unlawful if lawful God will make them up
Creatours commands And though the understanding be blinded and the will depraved the affections disordered by reason of Adam's fall yet Christ giveth his eye-salve to his people to cleare up their understanding and subdueth their wills unto his will These are noble faculties The memory conscience affections are reduced unto these two These faculties difference men from bruit beasts 6. Consider the invaluable price pay'd to purchase the soule Even Singul. 6. The price paid for the soule no less than the effusion of the bloud of Christ He pay'd his life for the redemption of his people the soule must needs be of invaluable worth that was bought purchased and pay'd for with the bloud of the Son of God O! invaluable price more worth than millions of worlds more then all Angels in heaven could doe more than if Adam and all his posterity had suffered unto eternity That the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal God should become a child the Antient of days should become the Infant of days the Divine person should assume an humane nature by an hypostaticall union that he should disrobe himselfe and weare the ragges of mortality come into the world not to reigne as a King but as a servant to dye a painefull shamefull and cursed death this was an incomparable price never to be parallel'd And what was the end of all but to save the soules of his people to pacifie God's wrath reconcile man to God by the death on his crosse 7. Consider the difficulty to save our soules Wee have a battle to fight a race to run we must be wrestlers warriours racers Singular 7. It 's a difficult matter to save the soule we are to enter in at a strait gate Few are saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's no easy taske as the ignorant world dreames of to make our peace with God when the Son of man commeth shall he find faith on the earth so shall he find Repentance and Love A common temporary faith a formall Repentance a pretended love are every where to be found as the sicamores in the valley for abundance but a justifying purifying faith a repentance not to be repented of a love without dissimulation are hard to be found rare hearbes which grow in few gardens The world cheates their soules with a shell a picture a fancy of faith they believe as their parents did before them and so they cheat their soules with a picture and fancy of repentance they think repentance enough if they can but mumble over that neck-verse Lord have mercy upon me but such lasy easy formall devotions will not serve the turne see 1 Thes 1. 3. There is a worke of faith a labour of love and a patience of hope Cheap easy lasy ways are suspicious ways It s the greatest work in all the world to work out our salvation some indeed have a sharper some an easier birth None are without pangs and throws one time or other Heart wounding goeth before heart healing Act. 2. 37. But whoever belongeth to God shall feele the gall and wormewood the bitterness of sinne Sinne cost David Peter Mary-Magdalen Paul deare Now then that it is such a weighty difficult worke to save thy soule hence the excellency of the soule is the more inhanced and raised On the contrary as I have inhanced the soules excellency in 7 singularities so I will debase and vilifie the world in as many aggravations 1. The world is a stye and sinke of impurity 1 Joh. 5. 19. Agrav 1. The world is a sink of impurtly What 's pure religion see Jam. 1. 27. To kâ—ep ones selfe unspotted from the world The world is the mother pollution the daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pet. 2. 20. The world may not be loved 1 Joh. 2. 15. You may soone know that all the world hath 1 Joh. 2. 16. The lust of the flesh the lust of the eyes and the pride of life 2ly The world is a grand impostor an arrant jugler There Agrav 2 The world is a grâ—â—d Imposter are three words Eph. 4. 14 which describe the world to the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it courts and complements as Joab did Abner and Amasa as Jaâ—l served Sisera as the Panther leaves a sweet sent and allures the passenger to come to her and presently hee 's devoured as they say the Syrens songes first lull men asleep then devoures them The world puts a gaudy faire vizzard on the soulest actions it calleth drunkenness covetousness whordome by mincing plausible appellations The lewd strumpet tels of her bed of ornaments and braveries Prov. 7. 16 17 But mentions not a syllable of the dart striking through the liver vers 23. So the wine wherewith the drunkard is intoxicated allures him with it's colour Prov. 23. 31 but forewarnes not of it's biting vers 32. The world never represents sinne in it's proper colours but sub specie boni Take heed of the world it will serve thee as Jacob served Laban change thy wages 7 times It will serve thee as the High-Priests served Judas Matth. 27. 4. When an anguish came upon his spirit and hee restored the thirty peeces of silver saying I have sinned in that I have bâ—trayed the innocent bloud and they said what is that to us see thou to that Then thirdly the world is a merciless cruel tormentour Solâ—mon found it to be so by lamentable experience Ecclâ—s 1. 14 The covetous man is upon a Rack his bed is a bed of thornes his bread gravell for the losse of his God Mammon The ambitious man loseing honour and preferment is disquieted that he cannot enjoy himselfe so was Haman nothing could satisfie him so long as he wanted Mordâ—caie's bended knee The want of a complement more vexed him than all his honours contented him At what a great losse was the young man when he must foregoe all his possessions At what a losse were the foolish Gadarens when their swine were drowned they even preferred their swine before a Jesus 4. The world in it's best estate is vanity Eccles 1. 2. The riches Aggrav 4. The world is vanity honours and pleasures in this world are empty broken cisternes trees without fruit bare leaves or apples of Sodome which as Historians relate are goodly to the eye but being touched dissolve into cinders and ashes Isai 55. 2. Not bread The worlds goods are things which are but shadows pictures shels emptiness vanity nothing in reality and truth Chimera's entia rationis brain fancies Great expectations we have Parturiunt montes c. The world is a meere lottery we come to it with heads full of hopes but returne back with hearts full of blankes 5. The world is unsatisfying and unsuitable to the soule The Aggrav 5. The world is unsatisfying world is materiall corruptible earthly the soule immateriall incorruptible heavenly How can these be reconciled What agreement can there be between them Ther 's no proportion nor
sensible of their thirst and therefore they will not come God affords food for our body and food for our soule in abundance now an hungry man will goe apace for corporall food and had we a spirituall appetite a soule hunger we should quicken our pace and run as fast for the sood of our soules see Heb. 2. 3. How shall we escape if we neglect so great salvation God puts a prize into our hands if we neglect to use it our condemnation will be the greater A sluggard will tell of this Lyon that mountaine and that shrubbe in the way so your lazy negligent people will tell and reckon up all the difficulties they can to flatter themselves in their idlenesse whereas indeed when we consider the battell we are to fight the race to runne the strait gate to passe through and the great difficulty to attaine salvation this should excite and provoke us to beg strength from God and act in his strength tugge hard at the Oare wrestle harder mend our pace that we may enter in at the strait gate fight the good fight of faith and so runne that we may obtaine A third sort of persons to be reproved are unbelievers They believe 3. Vnbelievers not such worth and excellency in the soule as we speak of This is the grand capitall damning sin of the Gospel Unbeliefe is a complication of many sins made up of a fraternity of iniquity See John 8 24. Unbeliefe as well as covetousnesse caused the yong man to preferre treasures on earth before treasures in heaven Unbeliefe as well as covetousnesse made the foolish Gadarens to preferre their swine before a Saviour Did people in good earnest believe that the soule is more worth then a world that the soule is of a heavenly-borne beeing and runnes parralell with eternity they durst not graspe the world make an Idol of Mammon Volupia c. and put their pretious soules in jeopardy What hindred Christ's miracles see Matth. 13. 28. What 's the portion of unbeleevers see Luk 12. 46. Rev. 21. 8. The Jewes had a saying that every sinne that they committed had a spice of the golden calfe Every sinne without question hath a spice of infidelity Unbeliefe and misbeliefe are destructive to the soule 4ly Impatient sinners are to be reproved these are worst of all 4. Impenitent sinners they throw away the remedy spurne away the plaister that God ordaineth for their cure Wee say falling into the water drownes not but lying there for a man may fall into a water and may be plucked out alive so falling into sinne damnes not but lying in it without repentance 'T is true that every sinne deserves damnation but all sinnes doe not actually damne otherwise who could be saved There are two sorts of sinners penitent and impenitent sinners Penitent broken hearted sinners are received into mercy through Christ their sinnes are wash't away in his bloud their sinnes are imputed to his score and his righteousness imputed to them for justification But impenitent sinners such as sweare and will sweare are drunke and will be so breake sabbaths and will doe so without remorse or regret of conscience these shut the dore of mercy against themselves An impenitent person is Felo de se his own executioner see Rev. 16. 11. Rom. 2. 5. Impenitent persons take not the dignity of their soules into consideration little doe they think what will become of their soules unto all eternity The law requires exact obedience will not abate a tittle not the least transgression God hath given us a Court of mercy the Gospel and in it a surety Christ and the instrumentall meanes faith and repentance Now impenitent Persons despise the Gospel the suerty the remedy they reject the great salvation tendred in the Gospel and so they are left unexcusable Their bloud be upon their own heads God would heale them they will not be healed they are filthy and impure the Lord proclaimes a fountaine to wash in it but they will not come unto it and so their damnation is just and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe condemned and their destruction is from themselves Of all judgments deprecate this of impenitency The Lord never give you over to impenitency 2. The next Use shall be for expostulation and here I would expostulate Vse 2. For expostulation the case as Isai 55. 2. Rom. 6. 21. Who of any understanding would serve so unprofitable a master as sinne is who would bee so mad as to be penny wise and pound foolish as to get riches lands revenues by cozenage fraud oppression and hazzard their pretious soules What if you could get never so much gold purchase never so much land honestly and justly and yet with the care and turmoyle of getting and keeping all you neglect your soule what advantage would all this be unto you Call your selves to an account and reckon what you get by purchaseing the world and loseing your soules cast up your accounts and you will find you have made a miserable bad bargain ' I le draw this Use unto particular instances 1. Let me expostulate the case with the voluptuous persons who eate and drinke and rise up to play Hawkes hounds cardes dice whores cups are the voluptuous man's companions Hee 's lul'd a sleep on the lap of pleasures and followes his own swinge and careere against the counter-blasts of a reclaiming conscience Let me aske the voluptuous liver what doe all his pleasures conduce to the advantage of his soul what comfort can a man take at night when he goeth to bed when all the day he hath past away in gameing drinking and carrowsing How many spend more upon their houndes then they doe towards the maintainance of a faithful Ministry How many preferre a pack of cards a pack of houndes a cast of hawkes before the word of God How many preferre a drunken merry meeting before a Sermon They can sit whole days and nights at cards and dice and at their cups upon ale-benches and yet how weary at a Sermon Double duties are tedious to them sabbaths fasts are heavy burdens unto them This sin of voluptuousness is the crying sin of the nation for which God lets us bloud by his heavy judgments at this very time O that all voluptuous Epicures would seriously lay to heart the sacred Irony of the wise man Eccles 11 9. O! that God would perswade you to have special regard of your pretious soules O that God would open your eyes to see your vanities and wicked pleasures and turne the streame into the right channel as Prov. 3. 17. To account the wayes of wisdome the only wayes of pleasantness 2. Let me expostulate the case with the covetous Mammonist He riseth early c hee 's a scrapeing and carking for the world the trash and pelfe here below filling his barnes with corne his coffers with gold still labouring for corne and oyle never satisfied never thinking he hath enough But what 's
all this to the soule His Mammon is his God the wedge of gold is his confidence Hee 's earth'd before his time his heart is rivetted upon the world Surely he dreames of an eternity upon earth and of heaven upon earth Hee heeds not nor regards any hereafter His breath smels of earth his discourse is earthly his whole life and conversation is an earthly worldly conversation But what will all his riches availe him when death arrests him See Zeph. 1. 18. Luk. 12. 17 18 19 20 and the 21. v makes the Application Thou canst not carry thy riches to another world they cannot bribe the flames of hell nor corrupt the Tormentor wherefore then shouldst thou labour thus greedily for that wich is not bread for those things which are not wherefore shouldst thou take such care for trash and pelfe the base transitory trash of the of the world which lasts but for a short season and in the interim neglect thy pretious soule which abides unto all eternity O! that God would alter thine affections as Col. 3. 2. O! that God would work in thee a serious beliefe of this truth that thy soul is more worth than all the world 3ly Let me expostulate the case with the ambitious man who aspires unto great places dignities honours and promotions in the world What are all these in comparison of his soule Many have great Titles honourable names in this world who shall be degraded of all in the world to come What 's honour It 's but momentany Honor est in honorante it 's that which a wicked man may have Haman Nimrod Hâ—red had it What would rich Coates of armes great dignitis popular observance advantage thy pretious soule The Apostle tels us not many 1 Cor. 1. 26. c. Hee doth not say not any some are ennobled by a spiritual as well as by a natural birth But oft times great dignities preferments honours promotions are clogges and hinderances to the soule Marcus Galâ—acius Caracciolus knew it well and renounced all for Christ so did Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 24. So must thou What high places preferments dignities thou fearest will insnare thy soule and withdraw thee from Christ thou must foregoe them all so farre forth as they stand in competition with or opposition unto Christ What will it profit thee to have a great name written on earth but no name at all written in the book of life Wherfore then doest thou pursue high preferments see Jer. 45. 5. Art thou fit and preferred for those great high places thou lookest after Hast thou taken an Antidote before hand to prevent the poysonous inflations of pride Or art thou sure thou shalt speed and obtaine thy desire Honor fugientem sequitur sâ—quentem fugit see Psal 75. 6. Prov. 3. 35. Remember Haman's period Wolseyes fall c. Thou that art higher by the head than thy brethren as Saul was elevated to great dignities must come the same way to heaven as the poorest Christian Wherefore then should any man labour more for greatness than goodness preferring favour of men before the favour of God high places on earth before the high places in heaven The reason is because they prefer the world before their soules Consider seriously of all these The voluptuous Epicure never ceaseth swallowing the covetous Mammonist never ceaseth scraping the ambitious Parasite never ceaseth climbing But what will it profit the voluptuous man to have his fill of pleasures the covetous man to have his coffer crammed with gold the Ambitious man to have honours promotions and great titles enough to clogge his memory and yet in the interim to lose their pretious soules Let your serious thoughts be exercised herein and then return an answer whether your soules be not of more value than the whole world I proceed to a third Use for exhortation Suffer I beseech you the Use 3. For Exhortation word of exhortation above all other things to take speciall regard and care what will become of your soules to all eternity above all your gettings get this understanding to know the incomparable worth of your immortall soules Above all trades which you drive for the world learne this soule trade this soule thrist I perswade you to take the most thriving most gainfull way in the world whereas others labour for corne and oyle wealth dignities which are failing perishing things which are not bread and cannot satisfie let me perswade you to labour for that which endureth to eternity Be therefore good husbands for your soules learne this spirituall husbandry to improve your time talents and opportunities for the everlasting benefit of your pretious soules Tell men of a wise rich honourable thriving way for the world they will readily embrace it I represent before you this day the most wise rich honourable thriving way for your pretious soules This course is wise Deut. 32. 29. It 's rich and honourable Prov. 3. 16. The godly are most honourable It 's thriving and gainfull 1 Tim. 6. 6. Up and set about the worke Above all workes work out your salvation with fear and trembling Methinks I might spare Motives what will ye not doe good to your own soules Will you neglect your choicest Jewell will you leave your soule at randome neglected unregarded Do ye not know the singular worth of your soule To quicken your affections I shall recommend to your serious thoughts these 9 moving considerations 1. One soule is more pretious then all the kingdomes of the Consid 1. One soule is more worth than the world world and the glory of them Seest thou a poor man picking off a dunghill old cast rags another picking sticks or coles out of the kennel almost ready to famish by reason of hunger or to starve for want of fire seest thou others working for a penny a day going many a mile to earn a penny and scarce able to go through weaknesse however these poore people may seem vile and contemptible in the eyes of the world yet their soules are more worth and highlier to be valued then all the pomp and bravery of the world My Reasons are 1 Because the world is transitory fading perishing the soule permanent abiding to eternity The forme of the world passeth away this goodly structure of this visible globe shall be dissolved and burnt up with fire but the soule is incorruptible capable of no consumption now that which is permanent is of more worth then that which is transient therefore the soule is more worth then the world Secondly all the riches honours bravery c. in the world cannot redeem one soule If a man would give all his lands gold and silver c. to save his soule it could not be obtained the Mannors Lands and richest treasures of the whole world put altogether cannot purchase one soule the soule cannot be bought nor purchased by such a price when death arrests a sinner to appeare before the judgement seat the sinner would give
subjiciuntur Contra ingenium naturae suae agnoscamus naturam Dei quae cogit illa nostris usibus inservire Pet. Mart. Poenitentia Dei est MutaÌ„dorum immutabilis ratio August Hunc adulterinum degenerum pro meo jam agnoscere dedignor Calv. in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Inter. Sedes vitae sedes animae principium intellectus vo luntatis affectnum moâ—um to vanity and destruction through Mans iniquity Rom. 8. 20 22. But this sharp Sentence God pronounceth with a great deal of reluctancy he is said to repent in this verse and v. 6. both to repent and be grieved at his heart This is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance cannot in a proper sense be attributed to God Repentance in God is the unchangeable disposition of changeable things as Augustine observes God may will a change where he doth not change his will There 's no change in the Creator the change is in the Creature and here we may see how God takes upon him our affections and so condescends to our capacity As we repent and are grieved when any thing displeaseth us so God here speaking after the manner of men is said to repent and grieve Hence we may observe what an hainous and abominable thing sin is that causeth God to grieve Calvin on the place supposeth God pleading on this wise This is not my work this is not the man created after mine Image endowed with such noble faculties this adulterous and degenerate world I scorn to own for mine But wherein consists the greatness of the sins of the old World against whom the Lord threatens destruction You have a general charge given in by God himself v. 5. compared with Gen. 8. 21. It 's said there The imagination of mans heart is evil from his youth They were habituated in wickedness generally both heart and life stark nâ—ught they were gray hair'd in wickedness and now arrived at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest point and degree of impiety and the heart which the Philosophers say is the seat of life and Scripture saith It is the seat of the soul and principle of the understanding will affections and motions this is depraved and become the forge of all abominations It 's said Every imagination of the thoughts of his heart were onely evil continually Of this change in general the Lord gives a clear proof by particulars v. 2. The sons of God saw the daughters of men that they were fair c. By sons of God some understand Angels This was the conjecture of Tertullian Justin Martyr Clemens Alexardrinus and others But Chrysostome urgeth that Scripture which to me seems a full confutation of their opinion Matth. 22. 30. In the resurrection they neither marry nor are given in marriage but are as the angels of God in heaven Others understand by sons of God the sons of Princes and those great Personages that liv'd in those days I shall rather wave these â—xpositions and concur with Calvin Luther Musculus Ainsworth and other solid Commentators who unanimously by Sons of God understand the Posterity of Seth such as were the sons of God by external Profession the men of the Church of God and these took the daughters of men i. e. The Posterity of Cain The holy Seed mingled themselves with the prophane Seed they looked at naught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Interp. else besides Beauty and satisfaction of â—usts Beauty was the * object of their Love This desire of Beauty was the Harbinger of their ruine It seems they took any Women whatsoever having no regard to goodness no regard to God none to their Parents advice they made their own choice Beauty Lust Violence their own will was the rule they went by and might prevail'd above right Violence and power carryed all before them v. 4. some derive the word quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the Earth This Etymology savors of a Poetical Figment therefore I discard it altogether The word in the Original is Nephilim it comes from Naphal to fall they were Apoâ—ates and fell from God and by reason of their tyranny and cruelty caused many to fall before them It 's said Haggibburim they were mighty men The Caldee calls them Gibbaraja mighty men So Nimrod was Gibbor mighty Gen. 10. 8. He hunted souls he was a monstrous Tyrant and Persecutor of the Church of God These men were famous they had a great name but they were famous onely for oppression and cruelty their Will was their Lâ—w and their strength and might bore down all before them They got power and a name by the Injuries and Persecutions which they exercised upon the Church of God Calvin gives a remarkable observation That it was the Haec prima fuit mundi nobilitas nequis longa famosa imaginum serie nimium sibi placeat Calv. in Loc. first Nobility of the world That no one should too much please himself with a long and famous series of Images of Ancestors And Luther gives another note writing of the fame of these wicked Gyants and the renown they got by their Villanies he compares them to the Popes Cardinals and Bishops who would not be called by those names they deserved they would not be called Tyrants Impious Qui salutantur principes regna tenerent non Tyranni c. sed clementissimi sanctissimi reverendissimi appellantur Luth. Sacrilegious but Merciful Holy Reverend So the renown of these Gyants is mentioned for their Villanies They were famous Oppressors cruel Blood-suckers wicked Tyrants And thus you have a draught of the old World set before your view Their crying sins were prophaneness of heart and life promiscuous Marriages Polygamies contempt of God and Parents Oppressions Cruelty and Persecution They had many warnings from God many reproofs and admonitions by the Ministry of the Patriarchs and all in vain wherefore the Lord threatens in the Text My spirit shall not always strive c. Which words are a Sermon Preach'd by the great God of Heaven and Earth to the old wicked World which Sermon is a Patern and the Archetipam for Ministers to Preach by and consists of Judgement and Mercy 1. Here 's a dreadful Judgement or a sad Commination of Divis 1. A Judgement and the reason thereof the heaviest punishment that can befall a people on this side Hell My spirit c. 2. Here 's a strong reason to enforce For that he also is flesh In the Mercy contained in the Text. 1. You have something implyed It s said Not always implying that it hath striven some time and a long time too In Justice God might cut sinners asunder in the midst of their rebellions and send them to Hell But O the infinite mercy and patience of God thus to strive at all and to strive so long with rebellious sinners 2. Here 's a mercy
admits of no revocation Arrow out of a Bow we cannot call back the least minute of time Deeds of Lands are made oftentimes in this world with power of revocation But mans eternal condition admits of no revocation When once death hath dissolved and put a period to our life in this world then we are lanched into the ocean of Eternity and there 's no possibility of returning to the shore of this world no new life to re-act in this world After this life ends we shall be in a never-ending condition The Saints shall no more returne to the world for the world was their prison Death is their Goal-delivery Multitudes of sorrows and sufferings they have met with in the world now in Eternity they are freed from all and shall never returne to re-act all those Tragedies and sufferings which they brake through in this life Neither can the damned 〈◊〉 any relaxation or revocation for they are in a hopelesse and Christlesse condition They sinned against an infinite God and in Justice he proportions infinite punishments for sinning against so infinite a Majesty Thus you have heard what Eternity cannot admit of by way of negation I have shaddowed it forth in those Propositions Now what Eternity is I shall positively thus define unto you Definition of Eternity Eternal life is the perfection of happynesse given by Christ unto the Saints in glory whereby they have an everlasting fruition of God and communion with him To open this Definition 1. I call it the perfection of happynesse It 's the aggregation of 1. Eternity is the perfection of happinesse all good things the comprehension of all blessednesses Many Stars make a Constellation many waters make a sea All good things put together make up this happyness There 's no imperfection no decay no alteration Eternal life takes in perfection of joy perfection of glory perfection of degrees 2. This is given by Christ unto the Saints Joh. 10. 28. I saith 2. Eternity is Christs gift Christ give unto them eternall life God the Father gives eternall life by the Sonne and the Sonne by the Spirit God the Father the fountain and author of all life gives this life God the Sonne laid down his blood a price abundantly sufficient to pay to the uttermost farthing for the purchase And God the holy Ghost seals and gives assurance and applyes the love of God the Father and the love of God the Sonne with all his meritorious sufferings unto the Saints 3. I said by this eternall life the Saints in glory enjoy fruition 3. The Saints enjoy fruition of and communion with God and communion with God Here they enjoy some glimpses and parcels of this communion they have tasted how good God is But in Heaven in Eternity in the fruition of and communion with God there will be these singularities 1. They shall enjoy God immediately They shall enjoy the 1. They enjoy God immediately blessed presence of God communion with the holy Trinity not as here by ordinances and means but immediately 1 Joh. 3. 2. they shall see him as he is If it be so sweet to enjoy a Sabboth and communion with God in Ordinances and communion with his children here on earth Oh! how ravishing must that sweetness be to enjoy God in heaven Si adeo dulcis quaerenti saith Bernard quid erit invenienti If wee meet with sweetness in our way what shall we doe at our jouâ—â—â—ys end in our country 2. They shall enjoy God fully In thy presence is fulnesse of joy Ps 2. They enjoy God fully 16. 11. God will never hide his face he will never withdraw his comforts There wil be no low ebbe but it shall be full tide alwaies Every vessâ—l shall be as full as it can hold even brim full of glory 3. They shall enjoy God everlastingly At thy right hand there are pleasures for evermore Psal 16. 11. Eternity admits no period 3. They shall enjoy God everlastingly of time no conclusion A Ring which is an emblem of Eternity may be broken to pieces and will wear away The Vestall fires are quenched Methuselah that long-liv'd Patriarch dyed But Eternity admits no conclusion As long as God and Christ is so long shall the Saints be happy and that 's to all Eternity Non beatitudo esset si certum Sancti non haberent se ibi semper futuros Aug. de Civit Dei Having now given you some glimpses of Eternity and having though but darkly represented to you that which is indeed inconceivable and inexpressible but by those who are partakers of it I come now in the next place to prove my assertion That this ought to be our inquiry grand business the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of works to examine what shal become of our souls bodies to all eternity I shall give attestations to the truth delivered 1. From Scripture Examples 2. From Scripture Precepts 3. From Scripture Reasons 1. From Scripture Examples This was the maine Question of 1. From Scripture examples those that were touched at Peters Sermon Men and Brethren what shall we doe Act. 2. 37. And of the convert Goaler Sirs what shall I doe to be saved Act. 16. 30. Eternity was in the eyes of Enoch Gen. 5. 24. And in the eye of Moses Heb. 11. 26. This was in the meditations of David Ps 17. 15. When I awake I shall be satisfied with thy likenesse This was that Country which those renowned Patriarchs sought after Heb. 11. 16. This was in the heart of Paul Phil. 1. 23. and he speaks in the name of all the Saints Phil. 3. 20. Our conversation is in heaven whence we look for the Saviour the Lord Jesus Christ The worthy Martyrs of whom the world was not worthy laid down willingly this temporal life for an eternal Heb. 11. 35. And what 's the great ground of consolation 1 Cor. 5. 1. but a house eternall in the heavens It were easie to give a Catalogue of many rare precious servants of Jesus Christ who have made this their designe and businesse to enquire concerning their everlasting condition But this that hath been said may suffice 2. For Scripture Precepts To this purpose tends the weighty 2. From Scripture precepts exhortation of Christ to lay up treasure in heaven Mat. 6. 19. 20. to seek first the kingdome of God Mat. 6. 33. Joh. 6. 27. to labour for that which endureth unto eternal life And those of the Apostle Phil. 2. 12. 1 Tim. 6. 12. v. 19. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not a bare taking but a laying hold with both hands Wee must make it our businesse to get assurance of our eternal condition 3. I will lay down some Scripture Reasons and they shall bee 3. From Scripture Reasons considered under two heads either privatively what we are freed from by our interest in this eternal life or positively what wee gaine by the
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
with that Apostolical Doxology Rom. 11. 36. For of him and through him are all things to whom be glory for ever Amen I shall adde a fourth consideration and that shall be drawn from Consid 4. Drawn from the credit reputation of Christian Religion the Credit and Reputation of Christian Religion which we should with our lives livelyhood and all endeavour to uphoâ—d Shall Heathens think no cost great enough no paines no service sufficient for their false Gods and shall we grudge at every thing which we doe in the worship of the true God We read in the Text that the name of God is dreadfull amongst the Heathens i. e. Gods greatnesse is astonishing amongst the Heathen They have some dread and fear of a Deity Pharaoh Nebuchadnezzar and others Drusius in loc have been forced to confesse the power of God Quod merito vobis pudorem incutere debet so Drusius on the place i. e. This consideration ought to make you ashamed that ye who are my people doe not reverence me yet the Gentiles reverence and fear my name The Christian Religion gives not its Professors a Writ of Ease but presseth upon us running racing fighting wrestling striving to enter in at the strait gate contending for the Faith taking heaven by violence working out our salvation giving all diligence to make our Calling and Election sure If we sit loose from duties or do them superficially and slightly we open the mouthes of Heathens and ungodly men to speak evil of Religion Uncircumspect carelesse walking of many Professors causeth the enemies of God to blaspheme What will Turks say they give Mahomet the best service they can and shall Christians be carelesse in their service to Christ shall Mahometans be more zealous to serve their false Prophet than Christians to serve the great true Prophet Jesus Christ Pliny tels us a story that Alexander when he had conquered Arabia he presented his School-master with a ship laden full of Frankincense bidding him to spare for no cost when he offered sacrifice unto the Gods Let not Christians think much of any cost any pains and service offered unto the great God of heaven and earth As for instance our prayers must be fervent Jam. 5. 16. In giving Almes we must give with simplicity in Ruling wee must rule with diligence Rom. 12. 8. Love must be without dissimulation Rom. 12. 9. Faith must be a working faith 1 Thess 1. 3. In every duty we must put our whole strength to it remembring the counsel of the Wise man Eccles 9. 10. to do with all our mâ—ght It was a great wickednesse in Aigolandus King of Africa to scorn the Christian Religion because he saw many Christians poor and ragged But it is much more evil in Christians especially Professors by their loose and carelesse walking to give advantage to prophane men to asperse the Christian Religion Religion receiveth many a wound by licentious Professors How nearly then doth it concern all Professors to look more narroâ—ly to their paths to walk worthy of God as becommeth the Gospel that to their utmost they may keep up the reputation of Christian Religion A fifth consâ—deration shall be drawn from the greatnesse of the Consid 5. From the sin in offering the vile and corrupt 1 It is a great folly sin in offering that which is vile and corrupt unto the Lord. This sin is compounded of four ingredients Folly Contempt Presumption and Sacriledge 1. It argueth great Folly to put off God with the worst to present unto an omniscient God a worthless sacrifice is exceeding great folly and such folly shall not escape unpunished The heart is known to God it 's that which God principally looks after He it is which searcheth the heart and tryeth the reines A sacrifice without a heart is rejected In praying if iniquity be regarded the Lord will not hear Psal 66. 18. Wherefore is Ephraim called a filly Dove the Prophet renâ—ers the reason because he was without Mr. Totshel of Hypocrisie a heart Hos 7. 11. Now the heart is the chiefest thing which God requires and he requires the strength and bent of the heart the integrity thereof It must be one entire and undivided heart Let 's not dare to collude with God though we may deceive our selves and the world yet we cannot deceive God It 's exceeding great madness and folly to offer to the All-knowing sin-revenging heart-searching God any thing vile and contemptible 2. It argueth great contempt v. 13. the words next proceeding 2. It argues great contempt v. 7 8. The lame and the blind are abhominable God expects an intelligent reasonable service Blind devotion ignorant services are abhominable That Popish opinion deserves an Anathema that Ignorance is the Mother of Devotion God requires the strength and vigour of the whole man Therefore cold languishing services lame halting services are abhominable A governour on earth would not be put off with a refuse sleight present Jacob commands Take of the best fruits in the Land Gen. 43. 11. And shall we present to the great King of heaven and earth a contemptible vile service we read Zech. 11. 13. its called a goodly price by way of scorn and disdain that such a sordid price should be given And what was that price but thirty pieces of silver about five Marks of our mony which as Josephus and other Hâ—storians mention was the price of a slave And indeed abhominable sinners do what in them lies to put the great God to the condition of a slave Isa 34. 24. Consider what a great affront and contempt it would be for a Beggar in his nasty ragge to come and set himselfe down at the Table of a Prince How much more is it for prophane persons to sit themselves down at the Table of the Lord No uncircumcised person ought to eat the Passeover and no uncircumâ—ised in heart ought to eat the Lords supper The blind and the lame ignorant and scandalous have no right to this Ordinance because they discern not the Lords body It's childrens bread holy food In the Primitive times when the Sacrament was to be administred one cryed out aloud holy things for holy persons Though unwarrantable separations do much harm as one extreme so I am perswaded that promiscuous Communion will doe as much harme on the other extream 3. It argueth great presumption to presume of acceptance of 3. It argueth great presumption that service which is cheap sordid and sleight For any to think any torn beast would serve well enough for a sacrifice this was the great presumptuous sin of the Jews And for Christians to think a base out-side Profession will serve the turn is a formall lazy cheap devotion The bare sitting out of a Sermon the mumbling over in bed those few words between sleeping and waking Lord have mercy upon me For people to lick themselves whole and think to be cured by such sleight Medicines what 's this but
that Luther in the saying forementioned implyes no more than what Calvin Musculus Zuinglius and other reformed Divines have exprest viz. That Christ was peccatorum maximus imputatione tantum and for this assertion we have a ground from the Apostle vers 21. of this Chapter * Sicuti in victimam rejicebatur olim Maledictio hominis iâ— a Christi damnatio nostra absolutio fuit Calv. Q. A. He was made sin for us i. e. by assuming the Vers 21. nature of offenders and imputing the guilt of their sinnes to himself and so making satisfaction unto the Father and imputing his Righteousness unto them for Justification But then another question will be propounded Who are the Commissioners entrusted in the declaration of this Doctrine The next words specifie and hath committed unto vs the word of Reconciliation In the 18. verse it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given to us plainely evincing that the declaration of these good tydings is the gift of GOD. But here in the 19. verse it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having committed unto us or put in us The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth putting or placing intimating that a Minister of the Gospel should have the Doctrine of Reconciliation first fixed and placed in his own heart and so speak from his own heart to the hearts of others and so comfort others with those comforts wherewith he himself hath been comforted in particular The note which * Peculiar is hujus formula emphasis qua significatur cor loquentis à Domino impelli linguam â—egi authoritate docendi praeditos esse qui divinitus sunt ad hoc munus delâ—cti Beza Beza gives on the place I conceive very apposite to my purpose This is saith he a peculiar Emphasis of this forme of speaking whereby is signifyed that the heart of the speaker and tongue likewise are ruled and moved by the Lord. And the said learned Criâ—ick and Judicious Expositor adds another very seasonable observation And those who from above are appointed to this worke are endowed with authority to teach Now my text is the Use and Application of this Doctrine of Reconciliation This 20. Verse is an illative conclusion drawn from the premises delivered in the 19. verse In the former there 's set forth the Reconciliation on Gods part He though pars laesa the party injured contrives and designes this great work of Reconciliation In the latter is set forth the Reconciliation on our part We who are the Offenders and Rebels against God are invited and intreated by the Ministers of the Gospel the Ambassadors of Jesus Christ we would not try conclusions with God but forth with lay down our Rebellious weapons embrace the word of Reconciliation Although the Reconciliation long since is perfectly made on Gods part Christ is a perfect Reconciler thorough-working Intercessor yet there is required a spirit of Application on our part This then is the grand design we drive at in our Ministry It is the summe and substance of our whole Gospel-Embassy to pray and beseech people to be reconcâ—led unto God In which words two main Generals lye obvious to our view viz. The Ministers Dignity and Duty The Text divided opened 1. For the Ministers Dignity Before I raise Observations I shall premise a brief Paraphrase upon the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now then we are Ambassadors for Christ or rather as most agreeing with the Originall Therefore we doe the 1. The Ministers Dignity office of Ambassadours we act in our office we are now upon our work and are even now adoing our duty and negotiating in our Embassie for Christ Legatione fungimur so Calvin Mâ—sculus Junius Zuinglius and Beza render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Vulgar edition though I am far from believing it to be Authentique herein concurs with those Orthodox Interpreters And wherein the Vulgar Edition though rarely is Orthodox we will not disown what is truth though from an adversary For we usually say Virtus laudatâ—r in hoste In my apprehension it was a speech that savoured of malice and envy in a high measure in Maldonate who though he could not Maldenatus but acknowledge Calvins Exposition to be good yet concludes Quia Calvini est interpretatio nolo like that cause lesse anger Non amo te Sabidi nec possum dicere quare Hoc tantum possum dicere non amo te Now for the Grammaticall construction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are not ignorant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Radix or Theme whence it is derived and signifyeth an ancient man a person of respect gravity and veneration and sometimes is applyed to Princes Ambassadors who usually have those qualifications * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Suidas Suidas an accurate Master in that Language tels us the originall of this name There were saith he certain Philâ—sophers who went Ambassadors with Areobindus into Persia viz. Damascius the Syrian Simplicius the â—ilician Eulalius the Phrygian Priscianus the Lydian Hermias and Diogenes Phenicians Isidorus of Gaza and these returned home with great profit and honour and these enjoyed great priviledges for their faithfull service and were afterwards had in great estimation So that hence it evidently appeares that Ambassadors were persons of high repute and estimation amongst the Heathens If Ambassadors of Heathen Princes were set at so high an estimate and if so much respect was shewed unto those whom Kings on Earth did honour what then shall be done unto all those whom the King of Heaven will honour The Ambassadors in the Text are better and greater than all others as being Ambassadors of Jesus Christ * Bibl. Polyglott Nos itaque vice Christi supplicamus This agreeth with the Arabick version We pray you in Christs room or stead * Ex praemissis authoritatem Apostolatus sui colligit Musc in Loc. Hence as Musculus observes the Apostle proves the Authority of his Apostleship For the Apostle did not receive his commission of men nor by men but from Jesus Christ Whence * It a vos o Corinthit non secus accipere debetis ac si ipse coram astaret Bulling in Loc. Bullinger infers That those things which Gods Ministers command in the name of Christ people ought no otherwise to receive them then as if Christ himselfe stood by and commanded them The Ministers of the Gospell may not run upon their own Errand but upon Christ's His Messengers and Ambassadors they are and therefore it concernes them in an especiall manner to discharge with all fidelity that weighty trust reposed in them Now having heard of the Dignity of Gospel-Ambassadors let 's inquire into their Duty God never advanceth any to great Dignities where he expects no great Duty The greater the Ministers Dignity the greater Duty is incumbent upon them More particularly 1. Let 's take notice of the substance or
reconciliation to beseech people to be reconciled unto God And having endeavour'd this great work principally in the next place I conjure you and earnestly entreat you as you are Ministers of the Gospell of peace that you would conferre your best endeavours to cement sodâ—r and unite dissâ—nting Brethren that they may what in you lies be prevail'd withall to agree together in Unity on Earth who shall agree in Unity in the highest Heavens I plead not in the least for any persons how much soever admired by some who are either unsound in the saith or unholy in life No reconciliation can be expected nor ought to be attempted with * Gal. 5. 20. 21. Idolatries Drunkenesse Heresies and other such like deeds of the flesh I plead only for such as truly fear God who are not only nominall but reall saints Here lyeth the labour and here the work to be reconcilers amongst them and such peace-makers are blessed That I may speak my mind freely for I love plain dealing as for such Reconcilers as Cassander of old and Sancta Clara of late who would joyn together the Ark and Dagon the Ephod and Teraphim I mean Protestantisme and Popery these are to be detested and sent back again to Rome from whence they came †V. Bishop Hall's Treatise No peace with Rome No peace with Rome no quarter ought to be given to Benhadad I may say of them as Jehu said to Ahaziah * 2 King 9. 22. what peace so long as the whoredomes of thy Mother Jezabel and her witchcrafts are so many daies without number As for Ignatius Loyola Father of the Jesuites John of Leyden Ring-leader of the Anabaptists and the rest of their Complices of whose franctick practices we have ample Relations in Print †V. Sleyd Comment Baylyes disswasive they are so farre from any reall endeavours after reconciliation with us as rather like Samsons Foxes they run abroad with firebrands in their tails and so set all the standing corn a fire These are the grand Incendiaries flabella seditionum From Jesuitisme and Anabaptisme all heresies and damnable errors receive their originall At Rome and Munster this counterfeit coine receives it's stamp and impression Hence as out of a Trojan Horse is let out an Ambuscado to destroy the Protestant Religion Therefore ther 's no ground of hopefull successe if we should attempt any reconciliation with them Let them come to us and make serious Confessions and retractations but let not us go to them Let them first abjure their principles and practises though I know not why we should trust a Papist upon his oath till then there can be no possibility of embraceing peace with such who either are of Babylon or for Babylon But what is chiefly in mine eye and aime amounts to this brief issue to perswade all those to unite amongst themselves who are sound in the faith and holy in life Amongst them there are some who come so farre up to us and we hope they may yet come farther if selfe interests make no obstructions as to acknowledge us true Ministers the Church of England a true Church Much is granted to this effect by some * V. Apolog. of the five dissenting Brethren Reverend dissenting Brethren in Print When carnall Interests secular policies and mentall reservations are laid aside and men declare plainly what they would have and when we know once where to finde them and where they will fix then Attempts of Accommodation may attain a happy and comfortable successe That which much concerns us all is to lay to heart and be deeply affected with the divisions of Reuben and to use our utmost endeavour to comprimise differences and make up breaches and animosities lest otherwise we gratify the Jesuit who is the common Enemy who loves to fish in troubled waters or is like an Adder which seeks for shelter in broken walls Let 's leave off contention prius quam sese immisceat so Junius renders the words of Solomon †Prov. 17. 14. Prov. 17. 14. i. e. Let not contention mixe with our affairs For once it being mixed and joyned it 's not easy to unmixe and separate afterwards Wherefore let it be our care and wisdome not to give advantage by our domestick breaches to the wild Boar of Babylon or the subtle Foxes of Munster and Racovia who when they see us a quarrelling one with another they make a prey of us both I well remember about this time 24. yeares ago in the Vespers of our publicke Act there was a Question discuss'd which the * Dr. Wingham of St Johns Respondent held Affirmative An Calviniani quos vocant Lutherani possint in unam Ecclesiam coalescere And in the like solemne Convention another Question 7. yeares ago was affirmed homogeneous to the former by a †Dr. Wilkinson of Christ-Church learned Professor of our University An intersit pacis salutis Ecclesiae vere Evangelicos pium colere syncretismum But especially let 's have recourse unto Scripture What saith the Psalmist * Psal 133. 1. Psal 133. 1. Behold how good and how pleasant it is for Brethren to dwell together in unity I have often fetch 't a ground of hope against many fears from 2. Prophesies The one is †Zeph. 3. 9. Zeph. 3. 9. For then will I turn to the people a pure Language that they may all call upon the name of the Lord to serve him with one consent The other is * Zach. 14. 9. Zach. 14. 9. And the Lord shall be King over all the Earth in that day shall there be one Lord and his name be one †Non satis est si homines agnoscerent unum Deum nisi consentiuâ—t in reâ—ta simplici aliquâ— fide ita ut celebretur in terrâ nomen unius Dei Calv. in Zeph. 3. 9. Though there be but one Lord yet his name is called on diversly but here is Prophesied an unity of worshipping God And as for unity amongst Brethren this is accounted a fruit of our effectuall calling * Eph. 4. 3. Endeavouring to keep the unity of the Spirit in the bond of peace And for the better setting home of this exhortation the Apostle mentions 7. Ones in the following verses viz. One body one Spirit one hope of our calling one Lord one faith one Baptisme one God and Father of all How pathetically doth the Apostle presse unanimity †Phil. 2. 1 2. If saith he there be therefore any Consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowells of mercies fulfill ye my joy that ye be like minded having the fame love being of one accord and one mind * Numerus binarius eo magis infamis quia primus ausus est discedere ab unitate Pythag Pythagoras used to put a brand of infamy upon the number of two because it first departed from unity But the Apostle propounds the Question
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
This God prescribes as the meanes and the blessing of God makes it effectuall This is the poore mans medicine the sick mans medicine the oppressed mans medicine Nay both rich and poore sick and healthy honourable and dishonourable each must go to God and seeke his face in prayer Every one in this case is a licensed Physitian Every man cannot contribute money but every man must contribute prayers and teares for the good of Jerusalem Every one hath not strength of body to oppose the Churches enemies but every one must put up sighs and supplications at the Throne of grace in the behalfe of the Church 2. Prayer is an invisible help It passeth through Ambuscades 2. Prayer is an Invisible help Courts of guard strong-holds and fortifications There was a strong guard set over Peter Yet the prayer of the Church prevailed with God to send an Angell for his deliverance The Angell came invisibly and took away Peters chaines threw open the Iron gate and delivered the Prisoner So Paul and Silas were cast into Prison put into the inner Prison their feet fast in the stocks Here 's imprisonment upon imprisonment yet their hearts were inlarged though their bodies were imprisoned Acts 16. vers 25. At midnight Paul and Silas prayed and sung praises unto God and the Prisoners heard them The Nightingale warbles out her most melodious notes when her breast is upon a Thorn I am sure amidst sore afflictions Gods people in joy sweet consolations So that as outward comforts abound divine comforts superabound God settles the tranquillity of the inward man amidst the sufferings of the outward man It is reported that Archimedes made engines whereby he vexed his enemies at a great distance off Prayer I am sure millions of miles off can reach the Church as an Instrumentall meanes for its defence and an offence unto its enemies Upon Hezekiah's prayer Senacherib was discomfited upon Jâ—hoshaphats prayer Moab and Ammon were overthrown upon Moses his prayer Pharaoh and Amaleck were destroyed And yet all these enemies did not know who hurt them The prayers of the faithfull did rout the enemies sooner then all their weapons of warre Hereupon Mary Qâ—een of Scots was afraid V. Hist of Scotland of John Knox his prayers She profest she stood more in feare of that Ministers prayers than an Army of men This help of prayer is ready when help from earth failes when we see no visible way to succour us this Invisible meanes from Heaven under God worketh great things for us Of all people even enemies themselves are most afraid of a praying people They meet with them at a distance and wound them and strike invisibly and give them deadly blowes not knowing who hurts them Although Achitophel falls a plotting yet David falls a praying and so counterplots all his plots Hence it came to passe that all the counsells of Achitophel were turned into foolishnesse So when a huge Army came against Asa he betook himselfe to prayer and they were discomfited Prayer will frustrate the secretest cabinet Counsells of Polititians and disappoint them What shall I adde more The secretest hidden deeds of darknesse through prayer are manifested and laid naked and blasted even in the bud 3. Prayer is a speedy help Dan. 9. vers 20 21. Whiles I was speaking praying and confessing my sinne and the sinne of my people 3. Prayer is a speedy help Israel and presenting my supplication before the Lord my God for the holy Mountain of my God yea whiles I was speaking in prayer even the man Gabriel whom I had seen in the vision at the beginning being caused to flye swiftly touched me c. Before we speak God knowes our thoughts and what we would have and while we are speaking he promiseth to answer us Isai 65. vers 24. It shall come to passe that before they call I will answer and whiles they are yet speaking I will heare Before Ammunitions mony counsells of men can come time enough our prayers may come at the Throne of grace and God may give a gratious Answer But then a question will be moved If prayer be such a present help how comes it to passe that answers to prayers are not returned Q. the chariot wheeles of deliverance are long a coming For answer we must know there 's no delay no tarrying in Gods decree though according to the execution thereof we may apprehend Ans delayes Hab. 2. vers 3. For the vision is yet for an appointed time but at the end it shall speak and not lye though it tarry wait for it because it will surely come it will not tarry But God foâ—beares to answer that we may cry the lowder and opens not that we may knock the harder Wherefore our prayers should have more vigour and fervency they should be rowsing prayers as we read Psal 51. 1. Have mercy upon me O God according to thy loving kindnesse c. Psal 51. 1. Heare my cry O God attend unto my prayer Psal 64. 1. Here my voyce O God in my prayer Psal 80. 1. Give eare O shepheard of Israel thou that leadest Joseph like a flock and that dwellest between the Cherubims shine forth Not but that God alwaies heareth For his eare is never weary that it cannot heare but that God loveth the earnest and importunate supplications of his Children 4. Prayer is a prevalent help Ex. 33. 10. Let me alone that my wrath may wax hot against them c. And Moses besought the Lord 4. Prayer is a prevalent help his God and said why doth thy wrath wax hot against thy people c. What saith the Apostle Read James 5. 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not raine and it rained not on the earth by the space of three yeares and six moneths c. We are to understand that there 's no merit in our prayers neither may we understand it as if any humane strength or ability were in the least to be preferred before the strength of God But these words set forth the wonderfull condescention of God to his people as if it were to suffer himselfe to be overcome by the fervency and faithfulnesse of their spirits Thus Jacob prevailed by prayer He wrestled with the Angell and prevailed Gen. 32. 25 28. He wrestled with God and God said thy name shall no more be called Jacob but Israel for as a Prince hast thou power with God and with men and hast prevailed Compare this with Hos 12. vers 4. Yea he had power over the Angell and prevailed he wept and made supplication unto him he found him in Bethel and there he spake with us So Hannah poured out her Heart with all fervency and went away with comfort and received Samuel a Son of prayers Devout prayer never goes away with a repulse As Saul in his most sober thoughts said of David So say I of prayer it shall do great things and also
thine 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 He found none at all godly lovely holy but made them so How many of those that imbrued their hands in Christ's blood were converted by one of Peters sermons Christ prayed upon the Cross for his enemies Luk. 23. 34. Then said Jesus Father forgive them for they know not what they doe The Duties we ought to learne from the consideration of this great love of Christ in laying down his life for sinners are First That in Zach. 12. 10. And I will poure upon the house of Dut. 1. To mourne over Christ David and upon the Inhabitants of Jerusalem the spirit of grace and supplication and they shall look upon me whom they have peirced and thâ—y shall mourne for him as one mourneth for his only sonne and shall be in bitnernesse for him as one that is in bitternesse for his first borne Seconly To crucify sinne which crucified Christ Thus the Dut. 2. To crucify sin Apostle professeth Gal. 2. 20. I am crucified with Christ Neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by faith of the Son of God who loved me and gave himselfe for me Thirdly Set an inestimable price upon the meanes of our redemption Dut. 3. Set a high value upon the price of our redemption that price of blood 1 Pet. 1. 18 19. For asmuch as yee know that yee were not redeemed with corruptible things as silver and gold from your vaine conversation received by tradition from your Fathers But with the pretious blood of Christ as of a lambe without blemish and without spot Fourthly Look for no salvation else where Act. 4. 12. Neither Dut. 4. Look for salvation through Christ only is there salvation in any other for there is none other name under heaven given among men whereby we must be saved 1 Tim. 2. 5. For there is one God and one Mediator between God and men that man Christ Jesus Joh. 17. 3. And this is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent Fifthly Let us live unto Christ which died for us 2 Cor. 5. Dut. 5. Live unto Christ 15. And that he died for all that they which live should not hence forth live unto themselves but unto him which died for them and rose again Sixtly Let our hearts be warmed with love to Christ 2 Cor. Dut. 6. Be warm'd with love to Christ 5. 14. For the love of Christ constraines us because we thus judge that if one died for all then were all dead The apprehension of Christs great love unto us should ingage us to love him againe Qâ—ry 3. Is this so great a matter for Christ to dye and to lay downe his life for publick good Did not many others lay down their lives for the publick as Codrus for the Athenians Meneceus for the Thebans Curtius threw himselfe into a gulfe to preserve Rome from pestilence Nisus would have died for Euryâ—lus Pilades for Orestes c. Where then lieth the difference Ans 1. Heathens that laid downe their lives were not innocent persons they were sinners Christ was innocent no sinner a Lamb without blemish no gâ—ile was found in his mouth 2. Heathens laid downe their lives out of principles of praise and vaine glory Christ laid his life in love to his Father love to the elect 3. Heathens gave their lives at the instigation of Satan having no thought to please God but Christ gave himselfe in obedience to his Father to do his will 4. Heathens died that their deaths might be esteemed glorious and honourable but Christ offered himselfe to the ignominious death of the Crosse 5. They died for to obtaine some temporall deliverance but by Christ we obtaine eternall deliverance 6. They died for their Countrey and friends but Christ died for his enemies These things being premised by way of Explication I come now to the Confirmation of the point To which purpose I shall lay downe these Propositions and they are Aeternae veritaâ—is 1. God the Father from all Eternity contrived this admirable Proposit 1. God from all eternity contrived the way of Redemption by Jesus Christ way of redemption by Jesus Christ 2 Cor. 5. 19. To wiâ— that God was in Christ reconciling the world unto himselfe not imputing their trespasses unto them and hath committed unto us the word of reconciliation Rev. 13. 8. And all that dwell upon the face of the earth shall worship him whose names are not written in the booke of life of the Lamb slaine from the foundation of the world This transaction was not of yesterday but decreed and contrived and intended from all eternity God reprobated the fallen Angells and left them without a Saviour for Christ shed not a drop of blood for them They before the foundation of the world were decreed to eternall punishments But for lost man a Saviour was decreed and this was God's intendment before all time Questionlesse this is exceeding great love and an evident Character of the love of God the Father 2. Christ was an innocent holy person without the least sinne Proposit 2. Christ was an innocent Person There was no deceit in his mouth Isai 53. 9. And he made his grave with the wicked and with the rich in his death Because he had done no violence neither was any deceit in his mouth He was most holy harmlesse undefiled 1 Pet. 1. 19. We were redeemed with the pretious blood of Christ as of a Lamb without blemish and without spot Christ was the beloved Son of God in whom the Father was well pleased Matth. 3. 17. And â—â—e a voice from heaven saying this is my beloved sonne in whom I am well pleased Christ was the only Son and beloved Son now for God the Father to send his Son his only Son his beloved Son not to raigne but to serve not to live a life of honour and glory in the world but to be despised rejected wounded and endure the shamefull painfull and cursed death of the Crosse Never was any love like unto this Of this we read Joh. 3. 16. For God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life And likewise 1 Joh. 4. 10. Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sinnes 3. Christ who was sent was God God-man in one person Proposit 3. Christ is God-man in one Person The divine person assumed an humane nature Christ was the Word and the Word was God and Christ that substantiall Word was made flesh Joh. 1. 14. And the Word was made flesh and dwelt among us and we beheld his glory the glory as of the only
begotten of the Father full of grace and truth And this is the great mystery of Godlinesse mentioned 1 Tim. 3. 16. And without controversy great is the mistery of godlinesse God was manifest in the flesh justified in the spirit seen of Angells preached unto the Gentiles believed on in the world received up into glory Christ was God from all Eternity Joh. 8. 58. Jesus said unto them Verily verily I say unto you before Abraham was I am There he speaks of his Godhead A further proofe we have Phil. 2. 6. Who being in the forme of God thought it not robbery to be equall with God Compare this with Zech. 13. 7. Awake O sword against my shepheard and against the man that is my fellow saith the Lord of hosts smite the shepheard and the sheep shall be scattered and I will turne mine hand upon the little ones This is love unparrelleld unexpressible 4. Christ himselfe voluntarily undertook this great work of Proposit 4. Christ voluntarily undertook the worke of our Redemption our redemption he laid down his own life freely And because the Godhead could not suffer death he united our nature unto himselfe and took flesh upon him There are two words setting forth his humiliation Phil. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made himselfe of no reputation c. Joh. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he dwelt among us c. He took the man hood as if he should unite a clodde of dust unto himselfe who was God from all Eternity As if the Antient of daies should become the infant of daies the Eternall God become a Child As if he that the heaven of heavens could not containe should be inclosed nine months in the wombe of a Virgin Thus it was in respect of his humane nature he was born of Virgin wrapt in swadling cloathes laid in a manger He who had heaven and earth at his command was laid in a manger Herein appeares the singular love of Christ in condescending to take mans nature to take a body that he might accomplish the great work of our redemption by suffering upon the crosse Heb. 10. 5 6 7. Wherefore when he cometh into the world he saith sacrifice and offering thou wouldest not but a body hast thou prepared me In burnt offerings and sacrifice for sinne thou hast had no pleasure Then said I loe I come in the volumne of the book it is written of me to do thy will O God 5. Christ by his active and passive obedience made full compleate Proposit 5. Christ by his obedience hath made full satisfaction and absolute satisfaction to his Fathers Justice for all those that were given him by the Father Rom. 3. 25. Whom God hath set forth to be a Propitiation through faith in his blood to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God To the same effect the Apostle speaks Eph. 2. 13. But now in Christ Jesus yee who sometimes were farre off are made nigh by the blood of Christ Col. 1. 20. And having made peace through the blood of his Crosse by him to reconcile all things unto himselfe by him I say whether they be things in earth or in heaven Christ gave himselfe a sacrifice to expiate for sinne He trod the winepresse of his Fathers sury By his stripes we are healed who his owne selfe bare our sinnes in his owne body on the tree that we 1 Pet. 2. 24. being dead to sinne should live unto righteousnesse by whose stripes we are healed He is the reconciler Col. 1. 20. The price of our redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. 20. For yee are bought with a price Matth. 20. 28. Even as the Son of man came not to be ministred unto but to minister and to give his life a ransome for many See Christ's great end of coming into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give his life a ransome for many Christ is the high Priest that entred into the holy of holiest and offered up himselfe a sacrifice Thereby as a surety he paid our debt satisfied his Fathers justice to the utmost Isai 53. 5 11. But he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed He shall see of the travell of his soule and be satisfied by his knowledge shall my righteous servant justify many for he shall beare their iniquities And this is a thorough satisfaction 2 Cor. 5. 21. For he hath made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him Tit. 2. 14. Who gave himselfe for us that he might redeeme us from all iniquity and purify unto himselfe a peculiar people zealous of good workes Hereby we are justified Rom. 5. 9. Much more being now justified by his blood we shall be saved from wrath through him Hereby we are sanctified Rev. 1. 5. And from Jesus Christ who is the faithfull witnesse and the first begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sinnes in his owne blood Feare not we are now made nigh Eph. 2. 13. But now in Christ Jesus yee who were farre of are made nigh by the blood of Christ By him we are reconciled Col. 1. 20. And having made peace through the blood of his Crosse by him to reconcile all things unto himselfe by him I say whether they be things in earth or in heaven By Christ we are blessed Gal. 3. 13 14. Christ hath redeemed us from the Curse of the law being made a Curse for us for it is written Cursed is every one that hangeth on a tree that the blessing of Abraham might come upon us And that Christ doth fully satisfy is evident because he continually interceds for his people and pleads the vertue and benefit of his perfit satisfactionion Heb. 7. 25. Wherefore he is able also to save them to the utmost that come unto God through him seeing he ever liveth make intercession for them And what was the motive that moved him to do all this for his people to be incarnate to live on earth amongst sinners to suffer reproaches contempts and infamies what moved him to drinke that bitter Cup to poure his blood out of his side and become obedient unto the death of the Crosse Nothing moved him but his love his good will his compassion moved him to heale bodily diseases and his compassion love and mercy moved him to heale soule diseases 6. This love of Christ is a distinguishing speciall love for a peculiar Proposit 6. The Love of Christ is a distinguishing Love sort of people He sweat drops of blood in the garden he was afflicted smitten wounded but all this he endured for the transgression of his own people Isai 53. 8. He was taken from prison and from judgment and who
shall declare his generation for he was cut off out of the land of the living for the transgression of my people was he striken He hath a peculiar seed Isai 53. 10. Yet it pleased the Lord to bruise him he hath put him to griefe when thou shalt make his soule an offering for sinne he shall see his seed he shall prolong his daies and the pleasure of the Lord shall prosper in his hands He is the Saviour of his body Eph. 5. 28. For the husband is the head of the wife even as Christ is the head of the Church and he is the Saviour of the body He layeth downe his life only for his sheepe Joh. 10. 15. As the Father knoweth me even so I know the Father and I lay down my life for the sheepe Now hence those false doctrines of Generall redemption are discarded altogether Christ doth not pray for all Joh. 17. 9 10. I pray for them I pray not for the world but for them which thou hast given me for they are thine And all mine are thine and thine are mine and I am glorified in them And we read Joh. 13. 11. He knew who should betray him therefore said he yee are not all cleane He doth not call all justify all nor elect all for only few are chosen and therefore all are not partakers of this distinguishing love Yet notwithstanding these fundamentall truths there are many Objections which I would Answer before I make particular application of this doctrine It s objected that it is unjust for the innocent to be punished Object 1 for the nocent for Christ holy and just to be punished for man that was unjust unholy We are to distinguish of sinne and guilt inherent and sinne and Ans guilt imputed In Christ was no inherent sinne and guilt but there was sinne and guilt imputed For Christ was made sinne for us and took our nature upon him and was our surety And it is no injustice to make a surety pay the debt whereunto he voluntarily ingaged Christ freely voluntarily undertook the great work of reconciliation for lost man and he willingly laid downe his life for his sheepe No man took away his life from him But 2. It s Objected how can Christs blood which was shed above Object 2 1600 yeares agoe be effectuall now This we are to believe that though Christ suffered once yet Ans the vertue of the suffering remaines to all eternity For it was the blood of God This being understood by communication of Idioms of him that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man his blood was precious blood cleansing mortifying healing blood The blood of sprinkling which speaks better things then the blood of Abel The Church is the purchase of his blood Act. 20. 28. Take heed therefore unto your selves and to all the flockes which the Holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his owne blood This is redeeming blood Eph. 1. 7. In whom we have redemption through his blood the forgivenesse of sins according to the riches of his grace It is peace-making blood Col. 1. 20. And having made peace through the blood of his Crosse by him to reconcile all things unto himselfe by him I say whether they be things in earth or in heaven We are made white in the blood of the Lambe Rev. 7. 14. And I said unto him Sir thou knowest And he said to me these are they which come out of great tribulation and have washed their robes and made them white in the blood of the Lambe We are washed from our sinnes in his blood Rev. 1. 5. And from Jesus Christ who is the faithfull witnesse and the first begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sinnes in his blood So then Christs blood is a fountaine that can never be drained dry it witnesseth our regeneration 1 Joh. 5. 8. And there are three that bear witnesse in earth the spirit the water and the blood and these three agree in one But 3. It will be Objected if Christ died for sinners then all Object 3 shall be saved otherwise the remedy would not be proportionable to the disease the plaister would not be as broad as the sore 1. There 's a sufficiency of Merit in Christ the Medicine is of infinite Ans value 2. But 2. this medicine is only applied effectually unto some peculiar persons Neither doth this derogate a whit from Christs merits in that his redemption is not equally extended unto all But the riches of his mercy are the more inhanced in that they are effectuall to some 3. It was not the intention of God the Father nor of Christ that all should be redeemed Christs Redemption only is appropriated to believers Joh. 3. 16. For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 4. Only those have redemption by Christs blood who are redeemed from their vaine conversation and those are Gods children 1 Pet. 1. 18. Forasmuch as yee know that yee were not redeemed with corruptible things as Silver and Gold from your vaine conversations received by tradition of your Fathers But these are not the whole world for the whole world lyes in wickednesse I shall now come unto Application And I shall make foure Applicat Uses of the Doctrine 1. For Information 2. For Examination 3. For Exhortation Vse 1. For Information 4. For Consolation The first Use is for Information and that in severall particulars 1. Be informed of the greatnesse of the love of God Eph. 2. 4. 1. This is great love But God who is rich in mercy for his great love wherewith he hath loved us 1 Joh. 3. 1. Behold what manner of love the Father hath bestowed upon us that we should be called the sonnes of God 2. Be informed that this love is unparrelleld let there be made 2. This love is unparralleld locus à comparatis The love between Jonathan and David is not to be compared to the love of Christ unto his Church Eph. 5. 25. Husbands love your wives even as Christ also loved the Church and gave himselfe for it The love of a tender Mother is not to be compared to the love of God Isai 49. 15. Can a woman forget her sucking child that shee should have compassion on the son of her womb yea they may forget yet will not I forget thee 3. This love is free undeserved by any Creature Ezek. 16. 6. 3. This love is undeserved And when I passed by thee and saw thee polluted in thine 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 There is no fides praevisa to move God The Apostle determines Rom. 9. 11 12 13. For the Children being not yet
depart from sin thoroughly impartially I have saith David refrained my feet from every evill way Do not chop and change Some exchange their sins having been young Prodigalls they now are become old covetous muck-wormes 4. Depart constantly Do not returne unto thy old courses That 's a doggish and swinish quality The Dog returneth to his own vomit and the Sow that is washed to her wallowing in the mire Then secondly for meanes to be used Q 2. What meanes must be used 1. Pray much that the Lord would subdue thy corruptions Who is a God saith the Prophet like unto thee who pardoneth iniquity and passeth by the transgression of the remnant of thy heritage 1. Pray Mica 7. 18 19. He will turne againe he will have compassion on us he will subdue our iniquities Pray not only for mercy to pardon but for grace to purge and renew thee This is a petition sutable to Gods will to pray for a new heart This God promiseth I will sprinkle cleane Ezek. 36. 25 26. water upon you and yee shall be cleane A new heart also will I give you and a new spirit will I put within you And I will take away the stony heart out of your flesh and will give you an heart of flesh Vers 37. But he expects our prayers I will yet for this be enquired of by the house of Israel 2. Keep a strict watch over thine heart Above all keeping we 2. Keep a strict watch over thine heart had need keep our hearts The Devill lyeth in ambush wherefore we ought to be sober and vigilant The flesh inticeth as Deliah did Sampson and afterwards betrayes us to destruction The world is a Patterne of all wickednesse It offers pleasures honours promotion and riches We had need look to our hearts That 's the fort Royall in a Christian If that be conquered all 's lost 3. Resist the first motions and temptations to sinne Be they 3. Resist the first motion to sinne motus primo primi as the School-men speak yet they are polluted and ought to be resisted Take heed of the least sinne A little leake may sinke a ship A little pen-knife may destroy thee A little theife let in at a window may open the dores to a multitude of Robbers I remember what Hanno in Livy said of Hannibal * Parvus hic ignis incendium ingens exuscitat Liv. Dec. 2. Jer. 4. 14. This little sparke may cause a great flame The embers of an evill thought may set the whole man in combustion Wherefore let us look to our thoughts O Jerusalem wash thine heart from wickednâ—sse that thou maist be saved how long shall vaine thoughts lodge within thee 4. Frequently and seriously exercise thy selfe in the examination 4. Examine thy heart Jer. 8. 6. of thy heart and life It 's an excellent duty to commune with our own hearts I hearkned and heard saith the Lord but they spake not a right no man repented of his wickednesse saying what have I done Now therefore thus saith the Lord of hoasts consider Hag. 1. 5. 5. Behold thy face in the glass of Gods Law your wayes 5. Behold thy face in the glasse of the Law of God how odious and abominable sinne is in God's accompt and how the law of God denounceth vengeance upon ungodly persons 6. Sixtly and lastly Make it thy businesse to mortify and crucify 6. Mortify thy Corruptions thy corruptions This is the grand employment here on earth to be fighting against sinne resisting to blood And in all we do we must act in the strength of Jesus Christ Help is laid upon him who is mighty He is the Redeemer who turneth away iniquity from Jacob. It 's the voice of Christ that saith Be of Good Comfort thy sinnes are forgiven thee Such a Word if the Lord Christ should speak to any one of us this day it would be the joyfullest word that ever we heard and the happiest day that ever our eyes beheld THE GRAND SIN AND MISCHIEFE OF INFIDELITY SET FORTH FROM Joh 8. vers 24. For if yee believe not that I am he yee shall dye in your sinnes THAT part of this Chapter which relates to my Sermon 8. Preached at St. Marye's Oxon. Nov. 27. 1659. Text consists of severall Dialogues betweene Christ and the Jewes And they begin viz and conclude with the Chapter My Text is a good Reply to a bad Answer Christ foretold Vers 21. Whither I go yee cannot come Upon these Words the Pharisees fram'd a most malitious construction and suggested nothing lesse then selfe-murther Vers 22. Then said the Jewes will he kill himselfe because he saith whither I go yee cannot come Christ now rejoynes an Answer wherein he puts them in mind of that vast difference there was between them and him even as great as between earth and heaven Vers 23. And he said unto them yee are from beneath I am from above yee are of this world I am not of this world Christ came from the Father and was to go againe to the Father This grand mystery transcended the capacity of Scribes and Pharisees Their wisdome was earthly and their affections were earthly But this wisdome of the Gospell is heavenly and mysterious This only a spirituall man can understand This wisdome can none learne unlesse such in whom the spirit formeth it as * Nemo idoneus erit Christi Discipâ—lus nisi quem spiritus formaverit Hinc fit ut tam rarasit in mundo fides Calv. in loc Calvin observes 1 Cor. 2. 14 15. and afterward he draweth an Inference very pertinent Hence saith he it comes to passe that faith is so rare a thing because naturally all man-kind is estranged and averse from Christ They only believe who are effectually wrought upon by the spirit of God No marvaile then that the Pharisees past such a false judgment on Christ considering that they were carnall Christ was spirituall they were from the earth Christ from above Christ was above the world a conqueror of the world they were swallowed up with the love of the world Wherefore my Text ingeminates what was before delivered viz. That they should dye in their sinnes The difference lyes only in this there it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular number here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plurall number So then the words containe a Grand sinne and a grand judgment 1. For the sinne It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If yee believe not 1. A grand sinne This great sinne of unbeliefe is the meritorious Cause of the greatest of Judgments As if the Lord Christ should speak to this effect You may lay the blame at your own dores every one may cast the first stone upon himselfe considering that I have been at so great paines with you Although I have been a long time preaching the Deut. 18. 15. Gospell unto you yet you will not believe that I am the
Conscience worketh by love and labour for more accession of it and God will accept the quality for the quantity pence for pounds the will for the deed We read Heb. 11. 17. By faith Abraham when he was tried offered up Isaac The faithfull intentions of Abraham was accepted in the accompt of God as a reall performance Let 's all labour to be sincere and upright hearted and this perfection of parts i. e. sincerity will be accepted instead of perfection of degrees which is an absolute perfection without spot or wrinkle which cannot be attained on earth by Militant Saints who are Viatores but only by such who are Comprehensores glorified Saints in Heaven JOY IN THE LORD AS A STRONG GROUND OF COMFORT AGAINST ALL DISCOMFORTS Unfolded from Hab. 3. 18. Yet I will rejoyce in the Lord I will joy in the God of my salvation MY Text is an apposite close of a devout Prophets Sermon 9. Preached at St. Marye's Oxon. Jan 8. 1659 60. Prayer composed of two excellent ingredients faith and fervency for in the time of Jacobs troubles when sad tidings were renewed every moment and each relation like Jobs disconsolate messengers aggravated the miseries and made them exceeding miserable then my Prophet Habakkuk could discerne a Sun of righteousnesse with healing wings dissipating all Mal. 4. 2. the clouds of sorrowes and miseries I say amidst all these diastrous occurrences this spirituall man by the eye of faith could see a Believer and apprehend his Jesus the God of his salvation this is an evidence of the strength of faith and where faith is it sets the affections a working it 's never idle but alwaies operative as soone as faith gives thee an insight into the beauty and excellency of thy God how sweet and amiable will he be unto thy soule thy affections will be transported with my Prophet I will rejoyce I will joy his expressions were too short they cannot reach his heart and therefore he iterates his resolution hee 's a true lover indeed who delights to discourse of his beloved odject and make frequent repetitions of his love this is an argument of his fervency So then you see as I before intimated that faith and fervency are the essentiall parts of this accurate prayer The words read are promissory and by way of covenant or you may call them a comfortable conclusion drawne from sad and dolefull premissesse Upon perusall of the precedent words you will find matter of terrour and astonishment enough to make you quake and tremble Before him went the Pestilence and burning coles went forth at his feet vers 5. The earth is measured and the Nations are drove a sunder and the everlasting mountaines were scattered and the perpetuall hills did bow vers 6. Unheard of miracles earthquakes against the course of nature the mountaines tremble there 's a great inundation of waters the Sun and the Moon cease from their motion vers 10. 11. And as before there went out pestilence and burning coles or burning diseases so now to adde a complement to the judgment here are arrowes by day which wound as much as the other in the night the speares glitters and the Lord marcheth on in his indignation the heathen feele the sore brunt of it vers 12. Thou didst thresh the heathen in anger Yet out of all these bitter hearbs Gods people can suck sweetnesse For God is good to his Israel Thou wentest forth for the salvation of thy people vers 13. It 's worthy of your notice that amidst greatest extremities God extends his speciall eye of care and providence unto his owne people he never failes to be their Protector It followeth Thou woundest the head of the house of the wicked by discovering the foundation unto the neck i. e. God will pluck these up by the roots that they shall never grow againe By this Meâ—aphor of a foundation according to * Intelligit quicquid erat stabilitatis in ipsis hostibus hoc fuisse evulsumusque ad collum Calv. in loc Calvins interpretation I understand Whatsoever strength and stability they seem'd to have was quite overthrowne from the top to the bottome The weapons God useth are described vers 4. Thou didst strike through with his staves i. e. God gives them over to themselves and they proove their own executioners and every mans hand was against his fellow Their particular sinnes are mentioned They came out as a whirlewind to scatter me their rejoycing was to devoure â—he poore secretly Behold their insolent rage and precipitant fury Their motions are too violent to hold their rage was against God like unto Senacherib but their tumult came up unto his eares and they fare alike I will saith the Lord put a bridle in thy lipps and a hook in thy nostrills Isa 37. 29. And thus God abaseth the sons of pride but yet their malice ceaseth not their doggish nature discovers it selfe they rejoyce and devoure the poore and that secretly one way or other they are a working if not by open hostility yet by secret plots and underminings so as they may contrive their ruine But view further Gods power and method which he useth for the preservation of his people Thou didst walk through the sea with thine horses through the heapes of great waters this is an Allusion to that wonderfull passage over the red sea Hence learne that in the greatest dangers God makes away for his servants escape And now le ts see how all these wonders affect the Prophet you may guesse at his disease by these symptomes trembling in his belly quivering in his lipps rottennesse in his bones here 's a man of the right stamp you may discerne of what currant mettall he is by his sympathy and fellow feeling of the afflictions of others It 's the duty of a good man to be alike affected with others calamities and miseries as if they were his own To draw downe the Context unto the Text my Prophet is no idle Spectator but he with Mary keepes all these things and ponders them in his heart he makes a soveraingne Compound of bitter Ingredients and with the Laborious Bee he suckes sweetnesse out of the sowrest herbes and with Sampson findes a honey comb in a Lions mouth I meane he makes a dungeon a paradise an abounding misery a superabundant comfort by a wise and spirituall application for come what will come his resolution is inviolably fixt upon a principle of faith that although the figg tree shall not blossome neither shall fruit be in the Vines the labour of the Olive shall faile and the fields shall yeeld no meate the flock shall be cut off from the fold and there shall be no herd in the stalles yet I will rejoyce in the Lord I will joy in the God of my salvation Here is an enumeration of the choysest comforts such as are of highest estimation amongst men The Fig-tree hath much sweetnesse and brings forth good fruit the fruit of the Vine makes
soule 4. The least of Gods comforts will make a superabundant recompense 4. Demonst The least of Gods comforts will make amends for all discomforts compense for all the discomforts in the world A cup of cold water shall not loose its reward and you know there 's a vast disproportion betweene a cup of cold water and the Kingdome of Heaven God takes notice of every teare that the Saints shed and and he exhales them into his bottle and when the time of refreshing shall come from his presence he will wipe away all teares from their eyes Admit a man hath endured a scoffe or a taunt an approbrious nickname for Christ or admit that he hath resisted unto blood fryed at a stake for the Gospell of Christ could a man I say dye ten thousand kinds of death yet all these sufferings are not worthy to be compared with the joy that shall be revealed for one moment in heaven will make amends for all With this meditation Christ cheared up his disciples Matth. 19. 29. Every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or Lands for my names sake shall receive an hundred fold and shall inherit everlasting life When Peter told Christ that they had forsaken all and what was that A poore all a few rotten poles and fishers nets or some such like thing our Saviour acquaints them of their thriving bargaine of their happy exchange which they had made by the losse of earth to gaine heaven O do not inhance thy griefe saying that no mans sorrow is like thine there cannot be a more Emphaticall Antithesis then in 2 Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Translation cannot reach these sublime expressions Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory Suppose thou art afflicted with outward crossesse and in the meane time God settles the tranquility of thy soule in liev of outward God vouchsafes unto thee inward comforts how art thou a looser by this Suppose thou hast run in a greedy pursuit of some desiderable object thou hast pursued thy pleasure with as much violence as Rachell did her children Give me saith shee children or else I dye Now God in wisdome crosseth thee he knowes what 's better for thee then thou dost for thy selfe God opens thy eyes and then thou discernest what a singular mercy it is that God disappointed thee of thy desire We must not carve out waies of comfort to our selves if we be our owne chusers we shall dearely smart for it When the children of Israel lusted for meate God sent them Quailes but they had better have been without them for whilst the meate was in their mouths the wrath of the Lord came upon them The Israelites would have no nay but must have a King The Lord gave them a King in his anger and took him away in his wrath Hos 13. 11. It 's farre better to have a crosse in mercy and so sanctified as we may discerne the opened bowells of God then the greatest confluence of riches and revenues when they are sent in judgment and in Gods displeasure John Ardley a blessed Martyr griev'd that he had but one life to lay downe for Christ if I had saith he as many life 's as there are heyres of my head they should all goe for Christ It was the strength of faith that made Gordius another Godly Martyr believe that all the threats of his enemies were but as seeds from which he should reape immortality and eternall joyes Here 's the comfort that those which sow in teares shall reape in joy Let not us shrink then at any difficult service which Christ puts us upon For all the troubles and hard-ships which befall us in this vale of misery provided we suffer for Christs sake will augment our future joyes in the kingdome of heaven When thou comest thither it will never repent thee in the least that thou ever sufferest any thing for the name of Christ Thy sufferings and sorrowes here are but finite and limited but the joyes of Gods kingdome are infinite and incomprehensible wherefore the Apostle describes them by way of negation neither eye hath seen nor eare hath heard neither hath it entred into the heart of man to conceive the things that God hath prepared for them that love him 5. And lastly all the waies of God are comfortable and abouud 5. Demonst All the ways of God are waies of joy and comfort in joy The waies of wisdome are waies of pleasantnesse and all her paths are peace Prov. 3. 17. O what ravishing delight and pleasure is there in the law of God O how I love thy law saith David the law of thy mouth is better unto me then thousands of Gold and Silver Psal 119. 127. I love saith he thy commandments above Gold yea above fine Gold They were sweeter unto him then honey and the honey combe Oh! what a sweet thing is it to heare God speaking unto us in his word and for us to speake unto him by our prayers herein consists the life of a Christians life Oh! what a sweet thing is it to be fed with spirituall viands when we are admitted unto the Lords Table Oh! what sweetnesse is to be extracted out of the Communion of Saints There be many saith the Psalmist that say who will shew us any good Lord lift thou up the light of thy countenance upon us thou hast put gladnesse in our heart more then in the time that their corne and wine increased Psal 4. 6 7. One beame of Gods reconciled countenance more cheares up a Godly mans spirit then barnes full of corne and coffers cramm'd with Gold Oh! that I could perswade you in the feare of God to the beliefe of this truth that all the paths of God are full of joy and comfort It 's an horrid aspersion cast upon the waies of Godlinesse that religion makes men of melancholy and dumpish spirits the joy whereof they are pertakers is inconceivable Spe gaudent they rejoyce in hope saith St Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that hope rejoyce saith Aristotle Seneca tells us what joy he would have Seneca Volo illam laetitiam tibi domi I would have thy joy to be at home The joy of the Godly is abundant in their owne breast and in their own soule and conscience The spirit witnesseth to their spirits that thy are reconeiled to God The apprehension whereof fills their hearts with joy and peace which passeth all understanding They have here the first fruits and earnest of those in expressible joyes of heaven this makes them to be a calling for their Robes and Crownes which Christ purchased for them by effusion of his pretious blood Therefore trust God with thy joyes and pleasures without God the sweetest thing is bitter As Abner said to Joab so say I of all thy sinfull lusts and pleasures will there
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
so said the unbelieving Prince so we are apt to say Things aregone so farre as a Recovery is desperate To settle affaires in peace and tranquillity upon firme-covenant Foundations is a work impossible what Is any thing impossible with God and all things are possible to the believer O let not go thy faith it is thy life what wilt thou distrust thy God Infidelity is the giving of God the lye remoove then this stumbling block out of the way if thou remoovest not Infidelity thou canst not rejoyce in God 3. Remoove impatience and murmuring Fret not thy selfe because of the ungodly neither be thou envious at the evill doers as the Psalmist exhorts Psal 37. 1. Repining and grudging are the cankers of the soule they eate out all it's peace and tranquillity An impatient man is the worst enemy to himselfe he adds weight to his burthen and makes it insupportable take heed of impatience and murmuring when Gods hand lyes heavy on thee Many there are who with Mary cannot see Christ for teares in their eyes and being overwhel'd with sorrowes they can discerne no comforts approaching 4. Remoove remisnesse and negligence in duties Their condition 4. Imped Remisnesse and negligence in duties is Lamentable who when things suite not with their humors say it is in vaine to serve the Lord Hence they give to themselves the Reynes and slacken the pace of their duties whereas on the contrary had men their eyes in their heads they would see more need of Duties that they ought to adde more oyle to the flame when things go worst with them Job makes it the character of a wicked man not to pray alwaies Remisnesse and negligence in Duty is an Argument of a rotten heart Though there be no appearance of comfort yet we must not slacken our duties Spirituall duties are pabula animae the food and nutriment of the Soule Prayer meditation and divine conference are vehicula animae and elevate the soule and revive thy drooping spirit they adde a miraculous rigour and alacrity amidst all the crossesse and discomforts in the world If then thou wouldst retaine thy joy take heed of remisnesse and negligence in duties Now having remooved these impediments I shall exhort you to set upon some Duties I shall set downe three only which I shall but name them and so conclude 1. You must labour to live by faith Had we more experience Dut. 1. Live by faith of this sweet and pretious life of faith our hearts would be established we should cast our selves upon the divine providence and stay upon his covenant and resolve with holy Job though the Lord should kill us yet we would trust in him What ever crossesse Job 13. 15. came upon us yet we should never let goe our faith We should believe against beliefe and hope against hope and now when sense and reason failes us we must leave of disputing and learne to believe Oh! then support thy spirit upon a promise Believe that all things shall work together for the best to them that love God Faith Rom. 8. 28. made Stephen see Christ even through a shower of stones and faith made Job see a redeemer upon the Dunghill Faith makes any condition comfortable It is the sweetest life in all the world to live by the faith of the Son of God 2. Labour for a sacred communion and intimacy with Jesus Dut. 2. Labour for a sacred communion with Christ Christ One moment of communion with Christ will transport thee with joy unspeakable which a stranger intermeddles not with all None can reveale these joyes but those that feele them These are the white stones the hidden Mannah the new Name which no man can read but him that hath it Oh! what ravishing love tokens are those which Christ vouchsafes unto his children one of these spirituall illapses into the soule is to be preferred before the Empire of the world 3. And lastly be much exercised in meditation and prayer By Dut. 3. Be much exercised in Meditation and Prayer prayer thou confer'st with him that is invisible and meditation is the wing of the soule to carry up its services as a sweet smelling sacrifice into the Almighties nostrills If we would pray more and spend our time as Isaac did in meditation if we would wrestle with God by prayer and supplication if we would imitate Hezekiah and spread the letrer before the Lord and daily poure out our spirits before him Oh! what comfortable lives should we lead even a heaven upon earth And such a heavenly life would be as a Bulwarke of defence to ward of the Batteries of the worst of enemies Could we get such a sacred acquaintance with God and have our Conversation in heaven we would not feare what men and Devills could do against us We should not feare the Combinations of such who are profest Adversaries to the Universities and Ministery For God will say unto these most desperate Adversaries destroy not those Clusters for there is a blessing in them REALL CONVERSION DISCOVERED from Rom. 12. 2. But be yee transformed by the renewing of your mind THE Apostle having dehorted the Romans from Sermon 10. Preached at St. Marye's Oxon. Feb 5. 1659 60. all conformity to and Compliance with the garbes fashions and evill practices of the men of the world presseth home by way of exhortation the maine fundamentall duty To be transformed in the renewing of their mind Which words though few are a full Character and an essentiall definition of a truely Converted Person viz He is one that Divis is transformed in the renovation of his mind More particularly we may observe 1. A duty Be ye transformed 2. The subject the mind 3. The Qualification of that subject By the renewing What 's needfull for explication of these Particulars I shall endeavour to make good by the Inlargement of this fundamentall Doctrine That Doct. Every Person who is really Converted is transformed and changed in the renovation of his mind Method propounded For the Methodicall unfolding of this poynt of Doctrine I shall thus proceed 1. By inquiring what 's to be understood by transformation 2. What by renovation of the mind which premised then 3. I shall endeavour to make good the Proofe of the Assertion 4. And lastly make particular improvement of all by some usefull Application 1. We are to make Inquiry What it is to be transformed For 1. What it is to be transformed a Resolution thereunto we are first to take notice of the Quid nominis i. e. the name them the Quid rei i. e. the thing it selfe First Let 's consider the Notation of the name The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in a proper sense is to lay aside one forme and assume another The Radix is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to the Judgment of the * Suidas Learned Masters of that language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used as Synonimous
among the best Wheat There 's no Church without spot or wrinkle till we come to Heaven Indeed to seperate from Heathens and from Idolaters we are commanded and this is a warrantable seperation But to seperate from a true Church must needs cause multitudes See Dr Harris his judgment in his life lately set forth by E. D. p. 100 101 102. of Scismes and Divisions as daiely experience witnesseth and we have no warrant in the Word of God for such a seperation Let all professours know that they are not therefore converted because they take upon them the bare name and forme For some there are as the Apostle mentions 2 Tim. 3. 5. Having a forme but denying the power And such as are only Nominall Christians and content themselves with the bare name are really Atheists It 's the easiest matter in all the world to take upon one a bare profession Machiavel himselfe would allow an outward profession But to have the Profession adorned with a Holy life and Conversation to be a Christian in name and in truth this is the great thing required To name the name of Christ and depart from Iniquity to purify ones selfe as God is pure this is the great work indeed Now having discovered these false glasses I l'e set before you one true glasse wherein we must behold our selves and that is the Word of God This discovers our Pollutions this shewes us the way of cleansing Psal 119. 11. Wherewithall shall a young man cleanse his way by taking heed thereto according to thy Word This discovers our Maladies and Remedies Now where there is a reall Change and a thorough transformation it will be known by three Characters 1. By Universality 2. By Sincerity And 3. By Perpetuity First For Universality and that lookes at five Subjects Char. 1. Vniversality 1. At the understanding Eph. 4. 23. And be renewed in the spirit of your mind 2. At the will Psal 110. 3. Thy people shall be a willing people in the day of thy power 3. At the affections Col. 3. 2. Set your affections on things above and not on things on the earth 4. The heart Ezek. 36. 25. Then will I sprinkle cleane water upon you and yee shall be cleane from all your filthinesse and from all your Idolls will I cleanse you a new heart also will I give you and a new spirit will I put within you and I will take away the stony heart and give you an heart of flesh 5. The life Newnesse of life is required For so it 's required that we should walk in newnesse of life Rom. 6. 4. Secondly Sincerity The aymes must be single and sincere Char. 2. Sincerity no change for selfe ends Interests Preferments c. The glory of God must be in thy eye 2 Cor. 1. 12. Our rejoycing is this the testimony of our Conscience that in Simplicity and Godly Sincerity not with fleshly wisdome but by the grace of God we had our Conversation in the world and more abundantly to youâ— wards Thirdly Perpetuity Rev. 2. 10. Be thou faithfull unto death Char. 3. Perpetuity and I will give thee a Crowne of life he that endureth unto the end shall be saved 3. The third Use is for Exhortation Let 's all labour to be Vse 3. For ExhortatioÌ„ Mot. 1. From the equity of the duty Mot. 2. from the necessity of the duty thus transformed By way of Motive 1. It is but equity that there should be a thorough change The whole man is defiled by sinne and the whole man should be transformed and changed 2. There 's a necessity necessitas precepti medii 1. How often are we cald upon to make us new hearts to turne unto the Lord to amend our waies 2. This change is an instrumentall meanes to pacify Gods wrath 2 Chron. 7. 1â— If my people which are calâ—ed by my name shall humble themselves and pray and seeke my face and turne from their wicked waies then will I heare from Heaven and will forgive their sinnes and heale their land So Joel 2. 12. Therefore thus saith the Lord turne unto mâ— with all your heart with fasting weeping and mourning rent your hearts and not your garments and turne unto the Lord your God for he is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill 3. Consider the Utility God will however have his glory and Mot. 3. from the Vtility yet we are the gainers by this change By having changed hearts we can do more acceptable service unto God and are more in abled toperforme the will of God which is a good acceptable and perfect will 4. Now I l'e in the last place conclude with a word of comfort Vse 4. For Comfort unto those upon whom God hath wrought this gracious change i. e. Blessed are their eyes for they see They were afore this change as bad as others but now they are washed and cleansed Great is their comfort whose eyes are opened and they are brought from darknesse unto light from the power of Satan unto God By being converted and so becoming sons and daughters of God by grace and Adoption they obtaine these singular Priviledges 1. They have Union and Communion with Jesus Christ They Privil 1. Vnion and Communion with Jesus Christ are one with him mystically He is their Head they his body they injoy Communion with him in the exercise of graces in their approaches unto him in worship 1 Joh. 1. 3. That which we have seen and heard that declare we unto you that yee also may have fellowship with us and truely our fellowship is with the Father and his Son Jesus Christ 2. They have Interest in all the Promises 2 Cor. 1. 20. For all Pri. 2. They have Interest in all the Promises the promises of God in him are yea and in him Amen unto the glory of God by us 3. They have Interest in all Christs purchases of Justification Sanctification and Glorification What can I adde more but the Pri. 3. They have Interest in all Christs Purchases complement of all from Rev. 1. 5 6. And from Jesus Christ who is the faithfull witnesse and first begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sinnes in his own blood And hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen And such honour have all his Saints even all such as are converted and borne againe upon whom this reall change and renovation is past These are here militant saints on earth and shall be triumphant Saints in the highest Heavens Dr VVilkinsons 3. DECADS of SERMONS