of the Laborer in Gods Vineyard upon pretence that his maintenance is Jâ—wish or Anti-Christian will not be excused at the day of account when as covotousness and self-interest is the usual moving cause of defrauding the Ministers It plainly appears that many like Water-men look one way and row another they serve the Ministers in these days as the Pagans did the Primitive Christians They put them first into Bears skins and then they worryed them For there are many who stigmatize their â—alling and Maintenance as Anti-Christian that so they may the more securely run away with their maintenance Just like Demetrius and the Crafts-men who cryed up Diana Great is Diana of the Ephesians but he had more minde to Act. 19. 34. ver 25. the Silver Shrines By this craft saith he we get our living Now all these things one day shall come to light even the most hidden things of darkness All the Machivialian politick juglings of men all the secret designs men drive at for advantage all the Hypocritical defalkations and reservations such as were in Ananias and Saphyra all the Meanders Windings Diverticles shall all be made naked at the day of Judgement then unjust persons Hypocrites Time-serving Politicians false-hearted persons shall appear pourtrayed forth in their proper colours and be the astonishment and open disgrace â—â— men and Angels But I proceed to a second Use and that is for Exhortation I Use 2. For Exhortation beseech you in the fear of God in the Bowels of Jesus Christ to labour after holyness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let the motive of the Text be set home upon your hearts What manner of persons ought we to be in all holy conversation and godliness You that are young vigorous and have marrow in your bones labor to be holy Remember now your Creator in the days of your youth God loves the Eccles 12. 1. Mich. 7. 1. first ripe fruits our best service away with that wicked Proverb Angelicus juvenis senibus satanizat in annis The Sun cannot rise too early unless it be to a sluggard You cannot begin too soon Defer not a day not a moment longer O that in this Garden of Learning there might be a great increase of Plants of Righteousness that as Plants planted in Gods garden they may bring forth more fruit in their elder age It 's usually said Spes Ecclesiae est in juveâ—tute Far be it from me to envy but I desire to be thankful and rejoyce to see a sprinkling of holy young men who are grave serious and studious and breath after God and bend their studies to attain to the saving knowledge of Jesus Christ The Lord of heaven adde unto their number an hundred-fold It s oftentimes observed that the Universitie proves the marring or making of many insomuch as a Scholar hath a censure given him like that of Origen Vbi bonus nemo melior ubi malus nemo pejor Look to it you are in your prime and fresh green years O consecrate your selves unto the service of God It was the exhortation of Joshuah Josh 3. 4. Sanctifie your selves for the Lord will do wonders amongst you The Lord may imploy you in great services and make you instruments of great good What a wonder is it for a young Timothy to be able to grapple with the old Leviathan and throw him on his back Consider with your selves all your Philosophical learning though I discard not but â—commend in its due place and distance will doe you no good at the great day It 's holynesse an holy life that will comfort you when you come to dye It 's the knowledge of Jesus Christ that will stand you in stead when all vain Philosophy will Mat. 27 3. doe you no more good than the High Priests did Judas They said what 's that to us see thou to that Mat. 27. 3. O therefore now in your youth labour to be holy Happy is it for any of you with whom God begins betime And to you that are old I addresse my Exhortation you should be examples of holyness you are Beacons Job 32. 7. set upon a hill the eyes of thousands of young ones are upon you Let daies speak and multitude of years teach wisdom You have one foot in the grave would you have comfort in your death O labour to lead holy lives Would you die the death of the righteous O labour to live the life of the righteous your riches your dignities your learning will doe you no good when you come to dye you shall then be degraâ—ed levelled stript naked of all and if you have not the robes of Christs righteousnesse for your cover you had better never have been born What was that which comforted Hezechiah when he received the sentence of death you may read it to be the walking before the Lord in truth and with a perfect heart This 2 King 20 3 is that which will give you comfort and this alone even the remembrance of an holy lise The assurance of a God reconciled in Christ will cause you to bid welcome to the King of terrours That which the Philosopher accounts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be your Marriage day the welcomeâ—â— day that ever your eyes beheld And because I love from myheart plain dealing give me leave yet a litle more plainly particularly to set home a seasonable word of Exhortation You Fathers and Brethren whom God hath made â—ulers in Israel Govern in the University O labour for holyness your selves and to plant holynesse in your societies Root out scossing Ishmaels prophane Esaus suffer not a scoffer at holynesse to be within your walls Let Joshuahs resolution be your continual Monitor I and my house will serve the Lord Set up holy Ordinances Preaching Divinity Lectures and a plain way of Catechizing what abundance of good may this doe Some doe give good examples in this kind I hope the rest will follow after that all our societies may be called Jehovah Shammah the Lord is there In your Elections principally look after holynesse Incourage such as have the Image of Christ stampt on them and are willing to receive Instruction You that are Tutors have great prices put into your hands you have young tender twigs flexible tractable they are some of them instar tabulae rasae in some sense pray with your Scholars Catechize them ground them in the Principles of Religion and season them with grace betimes Quo semel est imbuta recens servabit odorem testa diu Trouble not young heads with disciplinarie Controsies and doubtful Disputations Instruct them in the mystery of Regeneration in the Doctrines of Holynesse Faith and Repentance and Self-denial these are the most needfull things In doing good to one Scholar you may do good to a whole City or Parish if you quit your trust and be faithfull and play the men thousands may have cause to praise God and rise up and call you blessed You
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
opinion of Religion and think any thing will serve as if any thing were good enough for God Such a slight service was done by Gehazi he went on before and layd his staffe upon the child and there was no appearance of life in the child but the Prophet Elisha layd his hand on the childs hand his mouth on the childs mouth c. and in good earnest set upon the work and the spirit of the child revived It 's the observation of a Reverend Mr. Jerem. Burroughs and precious Divine that of all spirits hee desired to be delivered from a frothy spirit it 's therefore a matter of lamentation and ought in good earnest to be bewailed to consider with what irreverence formalities and slightnesse of the spirit many set upon duty some will pray partly between sleeping and waking so drowsily that they can scarce pronounce their words aright Others will mumble over a few words of course in their beds Neither of these think of that reverence that belongs to the great God of heaven and earth and that he requires the Male the best we can offer unto him A third Impediment is a worldly spirit A heart swallowed up Imped 3. A wordly spirit with the love of the world will never give God the best such spirits wil grudge any thing for God because the world hath seized on their spirits and took up their affections Their breath words conversations even all favours of the world Now this love of the world is the root of all evill and enmity against God Demas forsook the Apostles society The young man preferred earthly treasures before heavenly where the world sits close and the heart is enamoured with the love of the world there Christs riches and his excellencies are undervalued A fourth Impediment is an unbeleeving heart Christ is not a Imped 4. An unbeleeving heart whit regarded amongst unbeleevers onely beleevers account him precious 1 Pet. 2. 7. He that knew the worth of the pearl of price and beleeved there was such vertue in it sold all to purchase it Mat. 13. 46 47. These Impediments being removed some speciall duties ought to be practised 1. Alwaies set before thine eyes the great God of heaven and Dut. 1. Set God before thine eyes earth as omnipresent pure and omnipotent who seeth knoweth and searcheth all hearts This consideration will make thee afraid to present any thing vile and refuse unto so great so holy a Lord God How thou prayest in thy closet what thy secret reserved thoughts are what thy intentions are in any duty all are naked unto that great and glorious Majesty with whom thou hast to deale 2. Labour for sincerity of heart That 's it which will carry thee Dut. 2. Labour for sincerity of heart through all brakes bryars difficulties and perplexities whatsoever It 's said Asa's heart was upright there 's a neverthelesse put in 2 Chron 15. 17. It 's this which comforted Hezekiah when the sentence of death was past against him 2 King 20. 3. It 's that which God requires even truth in the inward parts Ps 51. 6. It 's that which is the cause of rejoycing 2 Cor. 1. 12. Nathaniels character to be an Israelite indeed without guile Joh. 1. 47. The upright are they which love Christ Cant. 1. 4. And they are Gods delight Prov. 11. 20. Their Tabernacle shall flourish Prov. 14. 11. Their high way is to depart from evill Prov. 16. 17. They walk surely Prov. 10. 9. and no good thing will God withhold from them Ps 84. 11. Their end is peace Psal 37. 37. Upright walking with God will carry a man through all troubles whatsoever and in life and death will yeeld matter of abundance of consolation 3. Embrace the present season of Grace Seek ye the Lord whilst Dut. 3. Embrace the present season he may be found call ye upon him whilst he is near Isa 55. 6. Now give God your strength and marrow and lay aside all delayes Apologies and Procrastinations 4. Be much in Prayer and Supplication that what ever thou Dut. 4. Be much in Prayer dost what duty whatsoever service thou offerest unto God that he would accept thee through Jesus Christ As the Ancients held the Plough and prayed so hear and meditate on Gods Word keep the Lords Sabboth holy and pray for a blessing upon all from heaven Blesse Lord his substance Deut. 33. 11. 5. Make Religion thy work the grand design thou drivest Let Dut. 5. Make Religion thy work thy generall calling as a Christian have the preheminence of thy particular calling in the world Seek first the Kingdome of God Mat. 6. 33. The last Use is for Consolation unto those who to the utmost in Vse 5. For Consolation sincerity of heart endeavour to walk before the Lord. Thus Enoch walked with God Gen. 5. 24. Zachary and Elizabeth walked in Gods Commandments blameless Luk. 1. 6. David was a man after Gods own heart Yet the best of Gods children have their failings Jacob confest himself not worthy of the least of Gods mercyes c. David confest himself as foolish as a bruit Beast and wise Agur acknowledged that he had not the understanding of a man It 's a great cause of greif and a burthen to the spirits of Gods dearest children to consider how much they faile in duties Their dulnesse deadnesse disorder of spirit much afflicteth them What I shall further adde shall be comprised in these ensuing considerations Consid 1. Infirmities are incident to the best 1. Infirmities are incident unto the best of Christians I sleep saith the Spouse Paul complains of a body of sin and of flesh and of an antipathy between flesh and spirit 2. Gods children allow not themselves in sinne but mourn Consid 2. Gods childrē allow not themselves in sin Consid 3. Sincerity is accepted Consid 4. Where sincerity is there is an endeavour after more grace Consid 5. Others examples are not just standards Consid 6 Perseverance shall obtaine the Crown for sinne Sinne is their exceeding great grief and burthen 3. Where the heart is sincere it is accepted a willing mind is accepted 2 Cor. 8. 12. 4. Where the heart is sincere it is not contented with what it hath already attained but labours for more grace Phil. 3. 13 14. 5. Consider that others examples and attainments are not that standard for every one to measure himself by No examples but that of Jesus Christ is every way authentique Some will say on one hand Such and such goe no further and will not this serve my turne others say such goe so farre and if I cannot come near them I may justly suspect my self to be an Hypocrite Neither this nor that must determine us 6. And lastly consider that Perseverance shall obtain the Crown Rev. 2. 15. Many beginne well and fly back Of all Apostates are most hated by God But as for such who persevere in Grace and
us to repentance to Dan. 4. 27. break off our sins by repentance that our tranquillity may be lengthned and that there may be a healing of our errors The use we are to make is that of the Apostle 1 Cor. 10. 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted Let us not pass uncharitable censures upon others as greater sinners for greater sufferings but remember that except we Luke 13. 5. repent we shall likewise perish Seventhly and lastly Let us consider how the Spirit of God 7 The Spirit strives by personal judgements strives by personal Judgements inslicted on our selves There is a Judgement of chastisement and a Judgement of revenge God sends Judgements by way of revenge upon the wicked of the World but by way of chastisement unto his own children When God takes away thy riches and other outward comforts as a childe a wife c. by these the Spirit of God strives with thee and sends thee to God to inquire into the cause and walk more closely and humbly with God and thy duty is to pray to God to teach thee what thou understandest not If God send thee a sore disease a grievous pain suppose the Stone Strangury Collick c. by all these the Spirit strives with thee and reads thee a Lecture of thy Mortality and warneth thee to make a serious and speedy preparation for death Afflictions are sent by God as Scullions to scour away the rust and canker of Gods children They are the Shepheards Dogs to bring home the straying Sheep Luther saith Afflictions teach us to understand Scripture Where God teacheth with the rod there he bestoweth a choice blessing Psal 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law God sends affliction on an errand Go affliction take down such a mans pride goe awaken another from his security Affliction is Gods Ordinance and with the same hand he gives Jesus Christ that he gives correction to his own children Thus the Spirit strives by personal judgements and afflictions The use we must continually make is Heb. 12. 5 6. My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him for whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth Hence saith the Apoâ—â—le Rom. 5. 3. We glory in tribulation knowing that tribulation worketh patience and Jamâ—s 1. 2. My brethren count it all joy when ye fall into divers temptations The rod hath a voice and we are call'd upon Mich. 6. 9. Hear ye the rod and who hath appointed it Thus you have heard how Gods Spirit strives by its motions by the Ministery of the Word the checks of Conscience tenders of Mercy exercise of patience and long-suffering inslicting of exemplary and signal Judgements upon others and personal Judgements upon our selves Now the Lord give us his Grace and teach us to make much of and cherish the strivings of his holy Spirit and let us all deprecate the fearful judgement in the Text My spirit shall no longer strive with you Iudgement and Mercy Set forth from Gen. 6. 3. HAving dispatcht those two Particulars according to my Serm. 3. at St. Mary's Oxon Jan. 19. 1651. Three Reasons of the Doctrine Reas 1. From the Text because man is flesh method propounded in the unfolding of this Text In the third place I am to enquire into the Grounds and â—easons for the further confirmation of the Point Amongst many that may be given I shall reduce the Reasons of the Text into three Heads The first shall be drawn from the very reason in the Text for that he also is flesh Man is corrupted by reason of sin Man was created statu integro in integrity and innocency resembling the Image of God in righteousness and holiness but now statu corrupto by reason of Adams prevarication he became depraved in the faculties of his soul and all the members of his body and they are become instruments unto wickedness The Holy Ghost sets forth sinful man in a full Character Psal 14. 1 2 3. The fool hath said in his heart there is no God they are corrupt they have done abominable works there is none that doeth good The Lord looked down from Heaven upon the children of men to see whether there were any that did understand and seek God They are all gone aside they are become altogether filthy there is none that doth good no not one Suppose we heard the Lord thus expostulating the case Is this man Is this he that I advanced to the highest rank of visible Creatures whom I created after mine own Image whom I endowed with noble faculties an understanding the bright luminary of the soul to know his Maker and a will to obey him Is he now become flesh fleshly in his imagination fleshly minded Doth he walk after the flesh minding the things of the flesh Hath he thus turn'd Apostate rebell'd against his Lord and Maker This charge being all very true wherefore should I have any more to do with him wherefore should my Spirit strive with vile sinful flesh Thus God might plead and in judgement withdraw the strivings of his holy Spirit Betwixt the spirit and the flesh what agreement can there be The Spirit will not thus be unequally yoaked since man is become thus fleshly thus depraved such a degenerate Plant so corrupt its just with Gods spirit to strive no longer with man By flesh in Scripture is comprehended a Mass of corruption Apostoli verba docent haec duo affectuum genera esse opposita Quae ut intelligamus constitutuÌ„ fit affectum carnis nihil aliud esse quam usum virium humanaruâ— semotâ gratiâ Affectus autem spiritus est impulsus divini afflatus usus gratiae Christi Pet. Mart. in Loc. man in his worst estate Rom. 8. 5. They that are after the flesh doe minde the things of the flesh What is predicated of it v. 6 7 8 9. To be carnally minded is death because the carnal minde is enmity against God So then they that are in the flesh cannot please God And what an Antithesis is there between flesh and spirit v. 13. For if ye live after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body ye shall live The same disproportion there is as between death and life heaven and hell salvation and damnation That God strives with any is a great mercy that the Spirit waits knocking at our doors when as he might knock us down dead O great mercy But when the Spirit strives and flesh resists its motions the Spirit spends his sacred breath wooing us and inviting us to do good unto our own souls and the carnal minde bids defiance unto the Spirit of grace when notwithstanding all the beseechings wooings and sollicitations of the Spirit the flesh rebels carnal
for Terrour Exhortation Examination Direction and Consolation 1. This Doctrine breathes forth terrour and dreadful Judgement Use 1. For Terrour unto all unholy persons If the righteous shall scarcely be saved where shall all unholy persons appear If onely holy persons are blessed surely then unholy persons are cursed If holy persons shall be admitted into Gods presence and enjoy communion with God and see God the Father reconciled God the Son their Redeemer God the Holy Ghost their Comforter where shall unholy persons appear They shall stand without they are the dogs whipt out of Gods presence they shall see God no otherwise then the Malefactor a Judge condemning of him Then all the Attributes of God shall plead against prophane persons My mercy saith God my patience my loving kindness my goodness have been despised All the Sermons they have heard shall plead against them so many Sermons of Repentance so many Sermons of Reconciliation of Holyness bring in black Bills of Indictment against them All the Messengers of God plead We have spent our breath and strength in vain We have labored all night and caught nothing We have tendred Christ offered to these prophane Wretches terms of peace and reconciliation but they have scorned them all and undervalued the glorious excellencies of the Lord Jesus All the passages of Providence will come in against unholy persons Providence will plead I have cloath'd and fed thee I gave thee the dew of Heaven and fatness of the Earth I sustain'd preserv'd thee but thou hast abused all the Creatures not eating for health but for gluttony not drinking for strength but drunkenness All thy friends will plead against thee such as have been real friends to thy soul as have spent their spirits in Exhortations Counsels Admonitions all these are upon Record and will cry out for vengeance against thee O that God would smite the hearts of all unholy persons and loosen the joynts of their loyns as Belshazzars were and make their knees smite one against another that now in this time of life this short day they might be effectually wrought upon to a holy conversation This Use in an especial manner reproves those that scoff at holyness Use 1 I would there were none such in the Walls of Athens That which is the true Believers honour to be a Saint is cast by some prophane persons into the teeth of Professors as if it were a Character of infamy These are your Saints In the Act and Monuments v Fox Acts Mon in Q. Maries dayes a Martyr reproved a proud Prelate for Swearing He answered prophanely I am no Saint What was he then surely an incarnate Devil If you be no Saints here in the Militant Church you shall never be Saints in the Triumphant Church What shall we say to such as deride holyness and exercise their wits to cast a flam or a jeer upon Religion and make a mock at praying by the Spirit Let them read that dreadful Sentence each word is a thunder-bolt Rom. 8. 9. If any man hath not the spirit of Christ he is none of his whose are they then the Devil 's questionless either Christs or the Devils If none of Christs Sheep then surely of the Devils Goats Of all others a Scoffer is hardest to cure seldom are such brought home if they are it costs them dear If any such be present though I hope better things of you let me tell you when you come to die holyness will be holyness indeed then holy persons will be holy persons Then when conscience is awakened you will wish you were in their stead whom you so much contemned you wil wish your tongues had fallen out of your heads when you spake against holy persons You that make Gods children even real Saints your subject of obloquy What will you say at the day of Judgement when they shall be at the right hand and the Judge shall say Come ye blessed and you shall be on the left hand and the Judge shall say Goe ye cursed when you shall Luke 14. 28. see Abraham Isaac and Jacob and all the Saints in the kingdom of Heaven and you your selves shut out of doors Are any such present are any young wanton wits that will rather loose a friend then a jest rather loose the friendship of a good conscience then the frothy issue of a scurrilous wit To such let me speak with abundance of love to their souls Non est tutum ludere cum sanctis It 's not safe to make a jest of holy persons or holy things If ever Qui ludit in Cathedra lugebit in Gehenna they belong to God they will with Austin make Confessions and Retractations University sins abuse of wit and parts contempt of holyness neglect of seasons of Grace will cry loud and make such a gash in the conscience as may be a long time clawing off 2. This Doctrine reproves Hypocrites These seem better then they are and put on a Vizard of sanctity these are painted Sepulchres rotten at the core gilded rotten Nut-megs and by how much they pretend to Religion they are so much the worse because they satisfie themselves in a bare pretence There shall be a day of Judgement and that will be a day of terror and vengeance unto them Seldom as a Reverend Divine saith an Hypocrite dies undiscovered It pleaseth God to unmask him and discover his Tor shell of Hypocrisie counterfeit profession before he dieth so that usually in this world a â—ypocrite is discovered However in the world to come all shall be laid open his glozing formalities outside glorious shews all his painted dresses shall be made known to men and Angels And what 's the portion of Hypocrites If there be one place in Hell lower then another any torment greater that 's his portion Matth. 14. 15. 3. This Doctrine reproves all secret sinners who by reason of their secret cunning conveyance hope for impunity They little think of the all-seeing eye of God Could a Homer say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall not Christians believe that the God of Heaven knows all things All thy Reservations Equivocations subtile Distinctions and Evasions are obvious and naked to the All-seeing eye of God The Adulterer waits for the twy-light he would fain escape the sight of men but he cannot escape the sight of God Speculative as well as practical defilements are all known to God Thy Curtain Closet-sins thy Imageries in the dark the sins that no man living knows of are made manifest unto God The Trades-mans Sophisticated Wares his false Lights scant Measures all his mysteries of Cousenings in the Trade are apparent unto God the Lyars obstinate standing in a lie cannot escape Gods knowledge all his tricks of wit and collusions to baffle his conscience will not serve his turn at the day of Judgement The Popish distinctions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not acquit them at Gods Triâ—â—nal The cheating
ashamed to begge let these be the objects of your charity Florioes View of Tuscany Doe good to all but especially unto the houshold of Faith this is the speciall duty of such a day as this is to honour God with our substance to distribute our bread to the hungry Wherefore forget not this duty it 's a sacrifice where â—ith God is wel-pleased I commend this duty unto your practice and the Lord stirre up your hearts and cause you to draw forth your hearts to the reliefe of the distressed afflicted especially the poor members of Jesus Chriâ—â— that this may be a good day and a day of rejoycing to you and a good day and a day of rejoycing to them and let the memoriall of this day be Monumentum aere perennius Le ts imitate the Jeâ—s in the Text and use all the care we can that such dayes as these are may never faile nor the memoriall of them perish from our seed The Day of Iudgement Discovered from Rom. 2. 16. In the day when God shall judge the secrets of men by Iesus Christ according to my Gospel A Serious discourse of the day of Judgement is both seasonable Serm. 7. at St. Maries Oxon. Decemb. 9. 1655. 1. This Doctrine is seasonable 2 Pet. 3. 3 4. and profitable seasonable because as the Apostle informed long agoe there shall come in the last dayes scoffers walking after their own lusts and saying where is the promise of his comming There have been of old multitudes of Hereticks who have decried and endeavoured to expunge this Article out of the Creed concerning the day of Judgement Such were the Sadduces Epicures Dositheans Samaritans Marâ—chees Prodâ—anitae Floriani Symmachiani and of all these Sects the vilest were the Borboritae against whom Augustine made an elaborate Confutation Aug. lib. de Haeresibus ad Quod vult Deum c. 6. V. Act. Mon. vol. 1. Near of kin to those filthy beasts were the Harlots against whom there was long since by King Hen. 2. a Proclamation sent into Northhamptonshire and the lewd Ranters their genuine abhominable off-spring in these last and worst of times Now adaies Hell it selfe is broke loose through the variety of Hereticks who though differing from one another yet all agree against the truth like Herod and Pilate who of enemies were made freinds and they both agreed together against Christ What shal we say when Scepticks Antiscripturists Atheists in print and practice in their works and deeds deny the day of Judgement Surely as at all times so now especially the Preaching of this Doctrine of the day of Judgement is exceeding seasonable 2. This Doctrine is as profitable as seasonable And this will 2. This Doctrine is profitable be evidenc'd by two Reasons which are of great weight and consequence 1. Because the Preaching of this Doctrine is an incentive and a 1. Because it is an Incentive to godlinesse speciall motive to excite unto the practice of godlynesse Why doth God command all men to repent there 's a strong reason used by the Apostle to perswade Because hee hath appointed a day it the which he will judge the world in righteousnesse And from the consideration of the day of Judgement the Apostle draws a strong engagement unto Holyness of life and conversation Seeing then that all these things shall be dissolved what manner of persons ought wee to be in all holy conversation and godlynesse looking for and hasting unto the coming of the day of God 2 Pet. 3. 11 12. 2. Because this Doctrine of the day of Judgement is the foundation 2 This Doctrine is the foundation of comfort of comfort unto the godly Hence Paul triumphed I have saith he fought a good fight I have finished my course I have kept the faith Henceforth there is layd up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day c 2 Tim. 4. 7 8. Such as have been troubled who belong to Christ they shall have rest as the Apostle saith When the Lord Jesus shall be revealed from heaven with his mighty Aâ—gels and the righteousness of God is engaged for performance 2 Thes 2. 6 7 Seeing it is a righteous thing with God to recompence tribulation to them that trouble you and to you who are troubled rest with us Now to come nearer the words Their connexion and dependance is upon ver 12. For as many as have sinned without Law shall also perish without Law And as many as have sinned in the Law shall be judged by the Law Although they had not the Moral Law promulgated to them by the Ministery of Moses yet they had the Law of Nature written in their hearts And the Law of Nature though unwritten in Tables of stone shall condemn them that sinned against the written Moral Law What else is the Moral Law but a Transcript more fairly wrote of that Law of Nature which was first wrote in Adams heart Those likewise that sinned against the written Law as the Jews did shall be judged by it For there is a dreadfull curse threatned Deut. 27. 26. Cursed is he that confirmeth not all the words of this law to doe them Now if the Question be propounded When shall this judgement bee executed upon Jews and Gentiles My Text gives in the Answer In the day c. Which words containe a plain assertion and an evident proof of a grand Article of our Faith concerning the day of Judgement Wherein wee may observe 1. A Fundamental Doctrine asserted That at the day of Judgement the secrets of all mens hearts shall be judged by Jesus Christ 2. Here 's a full proof of this assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel Which is not to be understood as if Paul Secundum quod annuncio per Jesum Christum Hier. Suum appellat â—atione Ministerii Calvin was the Author of the Gospel but onely the Publisher thereof Jerome thus understands the Apostle According to that which I declare by Iesus Christ And this the Apostle calls his own as Calvin observes in respect of his Ministry So that I conceive Paul may be thus understood as if he should say This is the Gospel that Christ my self and all the Apostles have taught This and no other Gospel I preach unto you The words thus opened and divided contain three Doctrines 1. That there shall be a day of Judgement 2. At that day the secrets of all mens hearts shall be judged 3. Iesus Christ shall be the Iudge at that day I resume the first Doctrine in order according to this Method Doct. 1 1. To lay down evident proof for clearing of so great a truth Method 1. 2. 2. To make some usefull improvement of all by particular Application For proof hereof Scripture and Reason both contribute abundantly The Doctrine proved to the evincing and stablishing of us in this Article of ouâ— Faith I begin with Scripture Testimony which is
It 's Arg. 5. Dâ—awn from the generall Resurrection of the Saints derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videri it signifieth the looking for something with the lifting up of the head or strerching out of the neck with earnest intention and observation Thus doe the Saints long for the appearance of Christ Heb 9. 28. it 's not an ordinary looking for it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Saints cry Rev. 22. 20. Come Lord Jesus The Saints looke for a better life 2 Cor. 15. 10. a howse not made with hands Their desire is to be dissolved and to be with Christ and when their bodies are in the grave their souls are in heaven They wait for a glorious resurrection and at the day of judgement it will be known who are Saints who are not Many that the world accounts hypocrites will prove reall Saints then Many that the world accounâ—eâ—h Saints will then appear to be painted hypocrites Those whom the world hath falsly condemned shal then be acquitted and those whom the world hath unjustly acquitted shal then be condemned That Tribunal is impartial and just no false judgement can be given there no unjust sentence no wrong Verdict shall be given by that Judge wherefore the Saints long for that day they earnestly desire the appearance of Jesus Christ And these breathings and longings are not invain for the elects sake Christ hath promised to shorten these dayes of sin and misery The 6 and last argument shall be drawn from Gods glory To Arg. 6. Drawn from Gods glory this purpose was man created to glorify his maker unto all eternity Now God will be glorified either in our salvation or damnation God hath ordained mankind to an eternal condition either of happyness or misery Now God will glorify himself in the fight of men and Angels in an eminent manner at the day of judgement when Christ shall passe a sentence of eternal absolution and say Come ye blessed of my Father c. Then will be glorified the mercy of God when he shall say go yee cursed then will be glorified Gods justice Thus you have heard the Doctrinal part of the Text proved by Scripture and reason It now remains that I should improve all unto our consciences by some useful Application A 3 fold Use I shall now make of this Doctrine for reproof Instruction and consolation 1 Use For Reproof 1. For Reproof This brings heavy tidings to all ungodly persons who live as if there were neither death nor judgement heaven nor hell Because this great day is not yet come they put it far from them How soon a particular judgement may befal them as it did Korah Dathan and Abiram Sennacherib Herod and others none can tell And how soon the general judgement may come is a secret locked up in Gods Cabinet As for Prognosticators and Wizards who determine the time when we are not to put the least confidence in such presumptuous persons who are no better then the Devils Chaplains But here 's the great wickedness that people consider not how soon they may be surprized They have not this day in their thoughts drunkards swearers adulterers oppressours voluptuous persons they run on in their mad careere and think not of this day Flagitious profligate sinners adde iniquity unto iniquity and treasure unto themselves wrath against the day of wrath and the declaration of the righteous judgement of God against them What shall we say of hereticks and blasphemers who like that horne which was Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 8. 12. which cast the truth to the ground Desperate hereticks are broke loose Socinians Familists Enthusiasts swarm like those flyes of Egypt and make the whole land to stinke But there will be a day of visitation a day of recompence all their varnishes pretexts and dissimulations willâ—ly open to the sight of men and Angels Manes Arrius and others met with dreadful particular judgements in this life However at the general judgement Macedonians that deny the Diviny of the Holy Ghost Arrians that deny the Divinity of Christ Circumcellians whose apes the Quakers are now adays and tread their steps all these shall appear before that judgement seat which they now dread not that God whom they now vilify shall judge them What shall we say of loose Libertines Jovialists Epicures dissolute livers who are mighty to powre in strong drink game and carouse away many pretious hours what shall we say of hypocrites who dawb juggle dissemble whose words are smoother then butter but within are sharp swords What shall we say of Apostates that desert their profession and relinquish their Principles and fly from Christs colours and fight under the banners of Arrius Macedonius Donatus or some of the same bran What shall we say of abominable livers Antinomians Athists and who overthrow Laws Rule Government and live as they list who run into all sorts of lasciviousness and follow sin with greediness Let me tell all such that they are already dead dead to God and goodness they are dead in sins and follow Satan their chief commander they dance after his pipe go when he bids go come when he bids come But a day of judgement will come then thou wilt be called to account for those cups which thou hast been mighty to poure down thy own throat and for those which thou hast forced on thy brother Then thou wilt be called to an account for thy secret whoredomes and abominations committed in the darke Then thou wilt be called to an account for those Sermons which thou hast scoffed at and gave no heed unto for those Sabboths which thou hast profaned and for all thy mispent time for all those precious seasons which thou hast squandred away All the creatures will bring in their Indictments against thee Imprimis For gluttony and drunkennesse thou hast eaten not for health but gluttony drunken not for strength but drunkenness The cloaths thou wearest will come against thee Thou spendest more for superfluities then would cloath many poor servants of Jesus Christ Thou followest thy fansy the Garbe and fashion of the time these thou art curious to observe and thou harkenest after all the new fashions but in the mean time considerest not how many of Gods children want cloaths for their nakedness All thy books in thy study shall come and witness against thee such great helps thou hadst such prices were put into thy hands but they were prices put into the hands of a fool for want of a heart to improve them All thy parts and gifts shall witness against thee thou hast hidden all thy talents in a napkin thou hast let thy gifts lye rusty for want of using All the Sermons Sabboths exhortations admonitions waytings treaties and striveings of the Holy Spirit will come and preferre a black bill of Indictment against thee who notwithstanding these pretious means yet didst not regard thy
be such a day then 1. â—e counselled to break off your sins by repentance Be sensible of the evil of your doings 2. Kisse the Son hast and delay not to make your peace with Jesus Christ for he is our prayse Eph. 2. 14. 3. Make choice of other paths enter into the way of holyness Isa 35. 8. 2 Pet. 3. 14. Then to the godly Here lyeth your duty 1. To have your thoughts meditations and desires fixed on that day Be longing for the sight of Christ coming in the clouds and pray come Lord Jesus come quickly 2. Comfort your selves with the assurance of Gods love to you so was Paul comforted 2 Tim. 4. 7 8. 3. Let your conversation be in heaven Phil. 3. 20 21. 4. Bee not afraid of death for to the Saints death is a conquered enemy the sting is taken away the Serpents teeth are knockt out What need they be afraid of death who shall be acquitted before the Judges And their Judge is their Advocate their friend their Redeemer Jesus Christ which brings in the last Doctrine Doct. 3 That at the day of judgement Jesus Christ shall be the Judge In handling of this Doctrine I shall give clear proof from Scripture and Reason then answeâ— several Queâ—ies and Objections and conclude with particular Application 1. For Scripture proof That Christ shall be judge is plain from 1 The Doctrine proved by Scripture several Scriptures viz. Joh. 5. 22 27. Act. 10. 42. Act. 17. 31. Mat. 28. 18. John 5. 21. Christ for this purpose rose again that he might be Lord over quick and dead Rom. 14. 9 10. and part of his dominion is the last judgement The Reasons why Christ shall be Judge are drawn 1 From equity Reas 1. From equity and retaliation retaliation Christ shall judge those that judged him Christ shall judge Pontius Pilate the High Priest the Jewes c. And this will be for the confusion of Christs enemies that though Christ was reproached buffered crowned with thornes and crucified set at nought by the wicked of the world yet now he shall be in triumph and be the judge of quick and dead Joh. 19. 37. They shall looke upon him whom they have pierced Reas 2. For the comfort of the godly Reas 3. For the terror of the wicked 2. Christ shall be Judge for the comfort of the godly Heb. 2. 11. Eph. 5. 30. Christ is their head redeemer elder-brother intercessour Christ hath promised everlasting life Joh. 3. 36. Joh. 5. 24. 3. For the terrour of the wicked Rev. 1. 7. But in the next place here are many questions to be resolved Q. 1. Is the Father excluded from judgement I answer Neither the Father nor the Holy Ghost are excluded The Father is said to judge by the Son Act. 17. 31. Now judgement is peculiarly by a kind of appropriation ascribed to the Son Joh. 5. 22. Pater occultus Filius manifestus as Austine observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son this judgement appertains â—ut 2. It will be asked How shall Christ appear at that day Ans â—e shall 1. Appear visibly This judgement the Father hath committed to Christ God and man â—nd Chrisâ— shall not onely judge according to his divine nature but also according to his humane nature So that Christ shall be seen vissibly and locally Act. 1. 11. Mat. 24. 30. 2. Christ shall come gloriously and this will be cleared in sour Particulars 1. Hee shall come in the glory of his Father Mat. 10. 27. 2. With an innumerable company of Angels Mat. 25. 31. 3. With the sound of the trumpet 1 Thes 4. 16. 4 With Power Mat. 24. 30. 3. Christ shall come suddenly as a theef Mat. 24. 4â— As a snare Luk. 21. 34. Unexspectedly Luk. 12. 46. 1 Thes 5. 2 3. A 3. Question is whom Christ shall judge Ans The Scripture is evident Men and Angels 1 For Men universally all Men Rom. 14. 10. 2 Cor. 5. 10. both quick â—nd dead Act. 10. 42. 1 Pet. 4. 5. 2 Tim. 4. 1. 2. For Angels Jude v. 6. Rev. 20. 10. A 4. Question is What will be the manner of Christs judging To answer this Question we are to consider the preparation to this judgement the Proceeding of this Judge and the â—ule of judging 1. For preparation That will appear in these particulars 1 1 Consider the preparations to the day of judgement There will be a transmutation of heaven and earth Rev. 21. 4 5. 2 Pet. 3. 10. 2. Christ will appear in a throne of glory Mat. 19. 28. 3. There will be a summoning of all sorts of men quick and dead shall be summoned to appear before the judgement seat of Christ Joh. 5. 28 29. 1 Thes 4. 16 17. 4 There will be a separation and division a placing of the sheep on the right hand and the goats on the left hand Mat. 25. 32 33. 2 Consider the proceedings of the judge 2. Let us consider the proceedings of the Judge Wherein we are to note 1 The books shall be laid open Rev. 20. 12. The devil shall accuse Angels shall be witnesses And no need of their accusation or witness for each mans conscience shall be accuser and witness and judge Every book of conscience shall be opened and there shall be either excuseing or accuseing and Dan. 7. 10. There 's a book of Gods remembrance mentioned Mal. 3. 16. And there is a book of a mans owne conscience which shall be opened at that great day This is the book for rectifying whereof all other Ideoscribuntur omnes Labri ut unus emendetur conscientiae Bern. books were written Now there lyeth no appeal from these books no possibility of falsifying Gods book and the book of Conscience And if any one should plead not done not guilty conscience as good as a thousand witnesses would protest against it 2. In Christs proceeding we are to consider of a different sentence one of absolution the other of condemnation 1 For the sentence of absolution Mat. 25. 34. Come there is a gracious invitation ye blessed there is a comfortable appellation of my Father there is a glorious adoption inherit there is their title and donation the Kingdome there is the royalty of it prepared there is the predestination for you there is the propriety of the Saints from the foundation of the World there is the antiquity the antient tenure before the creation of Adam 2 There is a sentence of condemnation Mat. 25. 14 Depart there 's a barre of exclusion a dreadful dismission from mee there is the punishment of losse the heaviest of punishments Qui te non habet Domine Deus totum perdidit saith Bernard Ye cursed there 's their brand of infamy Into Bernard everlasting fire there 's poena Jensus exquisite unspeakable torments there 's fire to burn and torment and eternal fire no mitigation of pain unto all eternity prepared
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
and when Jacob saw them he said this is Gods host and he called the name of that place Mâ—hanaim †Deut. 33. 2. The Lord came from Sinai and rose up from Seir unto them and shined forth from mount Paran and he came with ten thousands of Saints from his right hand went a fiery law for them ‖ Ps 68. 17. The Chariots of God are twenty thousand even thousands of Angells the Lord is among them as in Sinai the holy place * Dan. 7. 10. Thousand thousands ministred unto him and ten thousand times ten thousand stood before him the judgment was set and the bookes were opened †Rev. 5. 11. I beheld and heard the voice of many Angells round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousands and thousand of thousands They have great celerity and agility They moove with all expedition And though they are not repletivè in loco we cannot ascribe an Ubiquity of presence to them because they are created substances yet Philosophers say they moove in a point and in an instant And this assertion is consonant to Scripture otherwise I should not meddle with it For we read in Daniel Whilest I was speaking in prayer even the man Gabriell whom I had seen in a vision at the beginning being caused to flie swiftly touched me about the evening oblation Hence we read of Cherubims in Scripture that they have winges Hereupon Picture-drawers Exod. 37. 9. paint Angells with their winges displaid which discovers both their ignorance and superstition What are Images but teachers of lies And as the book of Homilies observes no more A Booke of Homilies printed in Q Elizabeths time adorne a Church then Brothel-houses a Common-wealth They have winges ascribed unto them for our apprehension and according unto our capacity not that they have really winges but thereby to set forth their swiftnesse celerity and agility to do what God commands them 7. They are of great strength and power We read of the 7. Angells are of great strength Psal 103. 20. 2 Thes 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength of good Angells Blesse the Lord ye his Angells that excell in strength that do his commandments hearkning unto the voice of his Word They are called the powers of Christ To you who are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angells And bad Angells are of great strength The Devill is the strong man armed compared to a roaring Lion a Dragon a Leviathan And bad Angells are called powers and principalities spirituall wickednâ—sses in high places Eph. 2. 2. Wherein in time past ye walked according to the course of this world according to the Prince of the power of the aire the spirit that now Eph. 6. 12. worketh in the children of disobedience We wrestle not against flesh and blood but against principalities against powers against the rulers of the darknesse of this world against spirituall wickednesse in high places The second question is How many sorts of Angells there are Q. 2. How many sorts of Angells are there V. Salkeld of the Nature of Angells I answer there are good and bad Angells of light and Angells of darknesse For good Angells School-men and others make nine distinct orders of them and they ranke them into 3 Hierarchies 1. Cherubims Seraphims and Thrones 2. Dominations Vertues and Powers In the 3. ranke Principalities Archangells and Angells I dare not follow the School-mens steps too close but shall endeavour above all to keep close to Scripture That there are different degrees of Angells some higher in dignity then others seems probable but that there are those nine distinct orders and that some are sent and not others the Angells of the lower rank and not others are imployed is an ungrounded conjecture besides the rule of Scripture and we may not be wise abouâ— what is written We read of Seraphims and Cherubims to cover the mercy seat Isa 6. 6. Eph. 1. 21. We read of Principalities Rules Powers Dominions Thrones The Apostle ventured not to reckon them all up How dare the Schoolmen so peremptorily determine Augustine giveth his judgment Esse sedes dominationes c. August thus I do saith he firmely believe that there be seats powers and principalities yet I hold with undoubted faith that they differ in sort but how they differ I know not neither do I think that by such ignorance I incurre any danger Questionlesse there 's an Angell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above them all in degree and dignity to whom all the Angells must pay homage and worship and that is the Archangell for we read not of Archangells in Scripture Michaell the Archangell when contending with the Devill he Jude 9. disputed about the body of Moses durst not bring against him a rayling accusation but said The Lord rebuke thee The 1 Thes 4. 16. Lord himselfe shall descend from heaven with a shout with the voyce of an Archangell and with the trump of God and the dead in Christ shall rise first This is meant of the Lord Jesus Christ All thrones powers dominions must yeild subjection unto him He hath a name above every name He is Soveraign Lord of all Now for the bad Angells We read of the Devill and his Angells and Beelzebub the Prince of the Devills which implyes Order and degree according to a common acceptation though some rather understand it spoken of their power and this is more probable To be over-curiously inquisitive in these things I dare not The well is deep and we have not wherewith to draw I descend to a third question which is more profitable to know Q 3. What are the offices of Angells 1. To behold the face of God Math. 18. 10. Isa 6. 2. And that is what are the offices of the Angells I mean the good Angells for my text only speaks of them They are these 1. To behold the face of God Take heed that ye despise not one of these little ones for I say unto you that their Angells do alwaies behold the face of my Father which is in Heaven Though sometimes we read they cover their faces Above it stood the Seraphims each one had six winges with twaine he covered his face with twaine he covered his feet and with twaine he did flie They are not able to behold the infinite lustre and splendour of his Majesty but in Scripture account to be as the Angells in heaven sets forth a state of blessednesse In the resurrection they neither marry nor are given in marriage but are as the Angells of God heaven Mat. 22. 30. And blessednesse consists in the injoyment of the blessed vision 2. To execute the commands of God Blesse the Lord ye his 2. To execute Gods will Psal 103. 20. Mat. 6. 10. Angells that excell in strength that do his commandments hearkening unto the
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.
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
he shall be recompensed accordingly there being such an exceeding rarity and scarcity of such precious Commodities So immaterial Pearls Gospel Ordinances purely dispensed are rare to be found Pure Officers and pure Administrators without humane mixture or composition are very rare Divide the World as some have done into thirty parts but 〈◊〉 are in Christendom and even in See a Map called Châ—istianographia Christendom are Papists Socinians Arians Pelagians Sons of Heresie who differ from the Orthodox even in Fundamentals And now adays though for what 's already done we have cause to bless God with meltings of heart yet through the manifold obstructions of a formal and superstitious People 't is very rare to finde a faithful soul-saving Ministry Omne tempus Clodios non cmne Catones foret He 's but a meer stranger in Israâ—l who knows not that Priests of Baal and Bacchus such as made the Sacrifice of God to be abhorr'd have been like Sycamores in the valley for abundance And I wish there be not a remnant left of that wicked generation who within these Walls are enemies to Reformation who brayd of the murmuring Israelites saying Come let us make us a captain and go again unto Aegypt The Language of their heart is Let 's have our Altars our Images Copes Genuflexions Cringings the Liturgy with all its bundle of Ceremonies And no wonder Missa non morder These never touch the quick But all this while the faithful sedulous I aborers in Gods Vineyard are very few old Mnasons the good old Puritans are very few The harvest is great and the laborers few We must therefore pray that God would send forth faithful laborers into his harvest Thirdly As Pearls are rare and scarce so they are hard to be got 3. Pearls are hard to be got there 's much difficulty in getting of them even in those places where they are to be found For getting pretious Stones I told you before many venture far and scramble upon Rocks to get Pearls as some Travellers report the Merchant must wait the ebbing and the flowing of the Sea and tarry till such a certain season waiting many days and nights till that come then sound the depth of the Sea Some dive and hazard their lives for them So sor to get immaterial Pearls is a great difficulty All the graces of the Spirit are invaluable Pearls the richest Bracelet or Neck-lace of Pearls that ever I read of you have mentioned by the Apostle Adde to your faith vertue c. To get a common temporary faith a verbal 2 Pet. 1. 5 6 7. love a groundless hope is easie and ordinary but to get a justifying faith an unfained love a stedfast faith here lieth the difficulty here 's the labor here 's the work indeed To get saving Graces thou must be in labors often in watchings often in fastings often and thou must pass through good report and evil report fiery Serpents and sons of Anak You read of a work of faith a labour of love a patience of hope Salvation is a Pearl of glory and we are commanded 1 Thâ—ss 1. 3. Phil. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Work out your own salvation with fear and trembling 'T is the difficultest task in all the World to save our souls The way to Heaven is a straight way a narrow Gate there are many obstacles brakes and bryars in the way Beasts of Ephesus to be encountred withal This conflict cannot be managed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without raising a dust without shedding of Blood Thou must set thy self in battel aray against thy self the spirit against the flesh Cum hac controversiaâ—nati sumus saith a Father Thou must wrestle Matth. 11. 12. against Principalities and Powers thou must run a race thou must even storm Heaven and take it by violence Peradventure thou mayst be stript of all and 't is no matter if in the interim thou beest cloath'd with the righteousness of Christ It may be God intends thee for a Martyr to seal the Truth with thy blood Happy wilt thou be notwithstanding all the hardships and difficulties thou hast grapled withal if thou comest to Heaven at the last one moment of Heavens joys one beam of Gods reconciled countenance will make amends for all The Apostle determines That the afflictions of this present time are not worthy to be compared with the glory that shall bâ—revealed Rom. 8. 18. in us Fourthly Pearls are of invaluable price and estimation Clâ—opatra's 4. Pearls are of unvaluable price Pearl was worth many thousands One Pearl no bigger then a mans thumb may be worth many thousands So the Pearls of the Gospel are of invaluable price This Cabinet contains the most pretious Gems in the whole Universe Every Gospel-promise is a pearl That excellent promise which hath five Negatives and five Negatives in Greek more vehemently deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 5. is of it self more worth then an inheritance of ten thoufand pounds per annum Those promises John 3 36. and c. 10. 28. are the Jewels which Believers lay up as their chiefest Treasure Fisthly Pearls are full of vertue and medicinable There 's much 5. Pearls are full of vertue vertue in divers pretious Stones Jewels commonly worn have much vertue in them and Pearls questionless much more That which is called the Magistery of Pearls is of special use It 's commonly observed that the Ruby cures the dimness of the eyes and the Topaz keeps a mans hand from scalding The Carbuncle gives light in the dark and the Saphire cures the stingings of Scorpions So the word of God is that Ruby that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Rev. 3. 18. that enlightneth thy eyes that makes thy darkned an enlightned minde Christ is that Topaz that good Physitian that heaâ—s thy distempers both of body and soul Look upon Christ with the eye of Faith and thou shalt be cured of the stingings of Scorpions of Sin and Satan as they were who eyed the brazen Serpent and were cured of Numb 21. 9. the stingings of the fiery Serpents Sixthly Pearls are sterling Commodities in every place In many 6. Pearls are lterling commâ—dity Nations our Coyn is not currant with them neither theirs with us But Pearls are currant every where Certainly therefore there 's much worth in Pearls for God-would not so befool the whole world neither would the Scripture shaddow forth the glory of Heaven by Pearls Rev. 21. 21. were there not an extraordinary worth in them So the Gospel of Jesus Christ is a sterling Commodity where ever it comes It hath the stamp of the King of Heaven upon it where the light of the Gospel breaks in it findes or makes a way for its entertainment It 's so lovely that it will ravish us with its love the Proclamation runs Ho every one that thirsteth come unto the waters The Gospel is right metal and passable wherever God will have it It
passeth currantly through all Believers for their eternal salvation and to unbelievers to leave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their conviction and condemnation Seventhly and lastly Pearls are lasting and durable they are solid 7. Pearls are lasting and duraâ—le substantial and the solidity and duration of them inhanceth their estimation So the Gospel of Christ is a durable Pearl It 's Christs Legacy bequeath'd from generation to generation Gods Word shall never fail Salvation is a Pearl that will never moulder away The plâ—asures of heaven are for evermore Christ the Pearl of Psâ—l 16. 11. Heb. 13. 8. price is an unchangeable Saviour Thus far of the Doctrinal part It now remains that I should draw down the similitude of a Merchant and from his properties infer the particular Application unto your practice 1. A Merchant must be a man of knowledge and good understanding Prop. 1. 1 A Merchant must be a man of knowledge He must be able to know the worth of his Commodities how to distinguish true from counterfeit Pearls The Merchant in the Text knew well the incomparable worth of the Pearl of price otherwise he would not straightway have for gone all for the purchase of it We say commonly and as truly Ignoti nulla cupido So every spiritual Merchant must know the excellent worth of the Gospel the riches of Christ the riches of saith The knowledge of them will set his affections awork Hear O Christian know thy main duty that Vnum Necessarium to learn the knowledge of Jesus Christ This is that fundamental knowledge without which you can never come to Heaven Eternal life consists in this knowledge John 17. 3. Above all thy gettings get this understanding What if thou art skill'd in all Arts and Sciâ—nces in all the humane Learning in the World and in the mean time art ignorant of Jesus Christ Thou art as the ordinary Proverb saith penny wise and pound foolish For all thy secular Learning thou mayst go to Hell O then let thy vote run parallel with Solomons for Wisdom Beseech 1 King 3. 9. Rev. 3. 18. Christ to anoint thee with eye-salve and to enlighten the eyes of thy minde that thou maist comprehend all the dimensions of the love of God As the light of the body is the eye so the light of the soul is the understanding As the Pilot to the Ship the Sun to the World the Commander to his Soldiers so is knowledge to the Soul to steer guide and direct its motions Say not though thou art ignorant yet thou hast a good heart Solomon tells us Without knowledge the heart is not good Say not thou art a Believer Prov. 19. 2. though thou art ignorant for knowledge precedes faith Psal 9. 10. They that know thy name will put their trust in thee Boast not that thou esteemest highly of Christ and yet canst not tell what worth is in him what Justification means what saving faith is For an ignorant person cannot set an high price upon Christ Hee 'l ask What 's this beloved more then anâ—ther beloved And you my Brethren that are men of Learning bred up in this Famous Nursâ—ry do not glory in your skill in Tongues nor in your skill in the Liberal Sciences you that are the greatest Scholars must come the same way to Heaven as the meanest Christian that cannot read one letter in the Book What will all your knowledge avail you without the knowledge of Jesus Christ There 's no Postern-door for Heathens no name but that of Christ no way besides v. Acts 4. 12. John 14. 6. O then set your hearts and heads on work to know Jesus Christ If you knew the worth of this Pearl you would prize it the fairest of Ten thousands and you would willingly venture all for the purchase of it 2. A Merchant is a man of indefatigable labors and industry he Prop. 2. A Merchant is a man of paint compasseth Sea and Land and negotiates in foreign places for his advantage Hereupon the good Huswife Prov. 31. 14. is compared to Merchants Ships she bringâ—th her food from afar she risâ—th also whilst it is yet night and giveth meat to her houshold and a pâ—rtion to her maidens A Merchant is a man of much imployment and therefore must be very diligent and industrious He well knoweth Prov. 10 14. that of Solomon that the hand of the diligent maketh rich And thus must every true Believer every Merchant for the soul be a man of diligence and unwearied labors He knows it's a long and difficult journey to go to Heaven and therefore his wisdom is to set out early and consecrate to God the morning of the day The World sometimes throws Caut-ropes in the way to gaul him sometimes golden Apples of pleasures profits preferments to bewitch him other times he meets with scoffing Ishmaels railing Rabshakehs Beasts of prey which open their mouthes ready to devour him And therefore it concerns him to fortifie himself with saith hope and patience and steel himself with invincible courage He that Trafficks for Heaven must look for Pauls portion To be in weariness 2 Cor. 11. 27 and painfulness in watchings often in hunger and thirst in fastings often in cold and nakedness My exhortation therefore runs parallel with the Apostles Thou therefore endure hardness as a good Solaier of 2 Tim. 12. 3 4 Jesus Christ No man that warreth c. He that aims at proficiency must not shrink at difficulty You are seeking for Pearls for pretious Stones for pretious promises pretious graces even the Pearl of price The Lord Jesus Do not leave of seeking till you finde slack not your endeavors Be not weary of well doing but persevere in the work and you shall reap if you faint not The pretious Pearls of the Gospel are in jeopardy A Jesuitical party would take away our Gospel which if once gone we may call all our comforts Ichabods Adde ' therefore to your pains and as you are exhorted Jude 3. Contend for the faith delivered to the Saints stand up for Christ and own his cause before men otherwise he will not own you in his kingdom Thirdly It 's the property of a Merchant to venture largely in the 3. A Merchant ventures largely in the stock stock in hope of a plentiful return A Merchant-Venturer commits his Merchandize to the mercies of Winds Waves Pyrates It 's their common Proverb Nothing venture nothing have And thus must every spiritual Merchant venture liberally in the stock he must venture his Prayers one day they may return with good measure full prest and running over He ventures his Alms and he Eccles 11. 1 2. hath a ground of incouragement to finde bread cast upon the waters after many days He ventures his life livelyhood hopes fears all upon Jesus Christ If Christ be in the Ship no fear of sinking here 's safe venturing And so let not us of the Ministry be afraid of
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
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
marroâ— in your bones you are in the flower and prince of your age your spirits are vigorous your memories mosâ— retentive O then consecrate all the members of your bodies and faculties of your soules to the service of the Lord. We usually say Spes Ecclesiae in Juventute There are many hopefull young plantâ— in Gods garden they must bring â—orth more favory fruit in their elder age In a word let me exhort you so to spend your time as when you come to be old you may look back upon your young dayes with comsort and blesse God that hath seasoned you with his fear from your youth Both to old and young let me apply my self and fasten on them these few moving considerations which may be as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preservatives and meanes to prevent sinne 1. Consider seriously the omniscience of God so did Joseph 1 Consider the omniscience of God †Metaphora ab animalibus dissectis excoriatis Hyperius Gen. 39. 9. This was a Monitour to Job chap. 10 14. and Heb. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I may say naked and anatomized before him Imagine God to be as the Arabians fansied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all eye to see thee He knowes thy thoughs penetrates thy secretest recesses knowes the Meanders windings and diverticles of thy heart Did men seriously consider that they are alwayes in the presence of an Omniscient Lord This consideration might prevent sinne 2. Consider as God knowes thy wayes so he keeps exact Records 2 Consider God keeps exact records Here is a Chirograph in the text for iniquities and he keeps a Book of remembrance of the Saints religious conferences together Mal. 3. 16. In a proper sense we cannot say that God keeps a Book the formality of writing down is infinitely below God This is a sigurative speech the meaning is that all that is thought done or spoken is alwayes before him Conscience likewise keepes a Book that one day will act the part of witness accuser and judge 3. Consider before hand what sinne will cost thee Reckon the 3 Consider before hand what sinne will cost thee cost of it Rom. 6. 21 old and young will have cause of shame as Peter Martyr * observes Who of understanding would be a slave to so unprofitable a master as sin is When you are tempted to sinne aske †Si vel Seni vel Juveni aliquid revocetur inmemoriam quod non recte videatur factum erubescunt ob dolorem dedecoris in quod sevident incurrisse Pet. Martin thy self the Question shall I displense an holy God shall I defile my soul wound my Conscience by sinne will there not be bitternes in the end When thou art tempted to uncleannesse consider â—ore hand that he that is abhorred of God is enticed of a Whore â—nd wouldest thou be abhorred of God I'have read that a young â—â—an thus tempted by a Whore bit off a peece of his Tongue that so he pain of it might divert him from so wicked a Temptation Say â—ot Whoâ—edome is a Trick of youth such youthfull tricks unless â—epented of will damne thy soule to all eternity When thou art empted to Immoderate Drinking consider before hand thy body â—hould be the Temple of the Holy Ghost shall I make it a Temâ—le for Bacchus will not dayes of mourning follow dayes of Jolliâ—ye â—nd Carrousing will not cups of trembling follow cups of healthâ—ng may not there be such an Hand-writing against me as was against Belshazzar In a word could men seriously premeditate aâ—orehand what sinne would cost them they would not so rashly â—dventure upon it to wound their conscience and displease so holy a Lord God 4. Consider the four last things Death and Judgment Hell and 4 Consider the four last things 1 Consider Death Heaven 1. Consider Death It s the statute law of Heaven That all shall dye and every one shal see death as we read Heb. 9. 27. Psal 8. 9 40. This life is of a short continuance compared to a flower a vapour a Weavers Shuttle Young dye as well as Old Upon this moment depends eternity And in eternity we return to the Land of the living We all stand at the doore of eternity we may be summond by death presently for ought we know So ought we to live every day as if it were our last day that we may have nothing to doe but to dye Wouldest thou have death call thee suddainly art thou prepared Dost thou so live as thou canst look the King of â—errours in the face and with comfort and confidence breath out thy soul unto Jesus Christ O therefore cleanse thy soul set upon the work of purification Trimme up thy soul to entertain Jesus Christ 2. Consider of the day of judgment 2 Cor. 5. 10 Consider before 2 Conâ—ider the day of Judgment hand that of Solomon Eccles 11. 9. Consider there will come a day of account As death leaves thee so judgment will find thee If thy peace be not made with God before thou dyest Judgment will return thee an enemy to Jesus Christ And if Christ be thy enemy who is thy Judge thou wilt wish that the hills might fall upon thee and that the mountaines might cover thee from the face of the Lamb. Let the consideration of the day of â—udgment be always in your thoughs and aske thy self the Question Doe I that which I can answere at the day of judgment shall I not be called to an account for these things 3. Consider the Torments of Hell the lot and portion of all 3 Consider the torments of Hell those who are unreconciled to Jesus Christ Aske thy self the Question doth not Whoredome Drunkeness c. lead thee away into the pit will not cursed delights in burning lusts end in eternall burnings Will not sinne cry aloud for its wages and bring with it but a dead pay 4. Consider of the joyes of Heaven the inheritance of the 4. Consider the joys of Heaven Saints noe unclean thing shall enter there nothing that defiles shall ever enter into the new Jerusalem Would I then be in Heaven hereafter Heaven must begin in me upon earth Doe I desire happiness I must labour to be holy Mark to whom blessedness is appropriated Psal 119. v. 1 To the undefiled and pure in heart Matth. 5. 8. Every one of these considerations seriously layd to heart may be preservatives against sinne In the next place I must prescribe some Directions which that I may doe I le descend to A third Use which shall be for direction You that would Use 3. For direction gladly have this Châ—rographum in my Text cancelled and be healed of the sores and wounds of sin I prescribe these means 1. â—e humbled to the dust for all your sins Be afflicted and Dir. 1. Be humbled for all your sins mourn let your laughter be turned into heavyness and your joy into mourning Let there
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
instar omnium And I shall select some principall in the Old and New Testament not mentioning so many places as might easily be produced lesâ— quotations onely fill up my Sermon 1. For the Old Testament read with deliberation Psal 9. 8 9. Eccles 11. 9. Eccl. 12. 14. Dan. 7. 22. 2. For the New Testament in the Text it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that day Luk. 21. 34. 2 Tim. 4. 8. It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgment of the great day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of refreshing and restitution Christ himselfe foretels of this day Luk. 13. 41. Mat. 26. 41. Mat. 26. 64. His Apostles foretell thereof Paul Rom. 14. 10. 2 Cor. 5. 10. Phil 3. 20. Peter 1 Pet. 4. 5. 2 Pet. 2. 9. The Apostle Jude quotes Enoch ver 14. St. Iohn Rev. 1. 7. chap. 20. 11. And he cites the testimony of Christ in the conclusion of his book c. 22. 7. and v. 20. Surely I come quickely To scripture testimonies I might adde Fathers Councils Confessions It were easy to call in heathens for witnesses as Hydaspes Hermes and such like mentioned by Eusebius de praeparatione Evangelica or I might quote the Sybils according to Lactantius his Relation But that I judge it superfluous to light a candle to the Sun To Scripture proofe I 'le adde some evidences of reason or Arguments a fortiori for confirmation of the Doctrine The first Argument shall be drawn from the decree of God Arg. 1. Drawn from Gods decree Heb. 9. 27. It 's the statute law â—nd decree of heaven which cannot be reversed God is immutable and changeth not Omnia alia futura quae praedixerat Spiritus Sanctus evenerunt c. saith Austin All other predictions are fulfilled concerning the coming of Christ concerning the destruction of Jerusalem and this also concerning Christs second coming shall come to passe God hath appointed a day to judge the world in Act. 17. 31. Gods decrees and purposes cannot be disappointed nor disâ—nulled Truth it selfe hath spoken the word is gone out of the mouth of God and therefore undoubtedly shall come to passe Balaam giveth a true testimony in this particular Numb 23. 19. Hath he said and shall he not doe it A second Argument shall be drawn from the justice of God Arg. 2. Drawn from the Justice of God Gods children have not their portion in this life it 's reserved for them in heaven The best of Gods children meet with many hardships they are afflicted persecuted tormented killed all the day long This question posed heathens as Seneca and others Car bonis male sit malis bene fit It put David to a stand to see the prosperity of the wicked Psa 73. 12. He never had his judgement rightly informed till he went into the Sanctuary Psal 73. v. 17. The day of judgement will set all things right and straight shall not the Judge of the world doe right read 2 Thes 1. 6 7 8. We read Isa â— 10 11. That it shall be well with the righteous and ill with the wicked In this world it goeth often very â—ill with the righteous they are made a prey unto wicked men and the wicked are advanced The rich man went in sumptuous apparrel and fared deliciously every day when Lazarus wanted the crumbs to sustain nature Pharaoh was in prosperity whilest the poor Israelites endured slavery at the brick-kiln Ioseph was in prison Daniel in the lyons den Jeremiah in the dungeon the city Shushan in great perplexity whilst the King and Haman were at a banquet But at the day of judgement the scene will be altered the righteous will be happy the wicked miserable The godly shall be at Christs right hand the goats at the left In die judicii cum Aug. in Psal 72. justi introducentur in regnum Dei injusti autem abjicientur foras tunc justitia Dei ostendetur saith Austin on Psa 72. The righteous are misjudged accused falsly and maliciously persecuted at that day they shall be cleared Luther used to say At the day of judgement John Hus and Jerom of Prague will appear to all to be faithful and holy martyrs When the Pope and his Cardinals will appear to be vile wicked wretches It is a good observation of Bernard in his Epistle Bern. in Epist ad Nepotianum ad Nepotianum Veniet veniet qui male judicata rejudic abit dies There will come a day there is a day comeing wherein all ill-judged cases and causes shall be reviewed and rectified when all perverse judgements shall have judgement against them A 3. Argument shall be drawn from the convictions of conscience Arg. 3. Drawne from the conviction of conscience Lipsius â— 2. de Constantia The bangs of conscience those ictus laniatus which Julian the Apostate had these which are assidua domesticae Furiae as the Orator speakes doe testify a judgement to come Haenc conscientiam Deus impiis imposuit in quá poenas luant priusquam luant so Lipsius But read the verse preceding my Text. Conscience gave Judas a bang and made him restore the thirty pieces The horrour of conscience made Cain to roar and changed Pasâ—ur's name to Magor Missabib a terrour round about a terrour to himself When the Doctrins of righteousnesse and temperance were preached by Paul to Felix he fell a trembling A strange change that the very Judge should tremble before a despised prisoner However men commit sin never so secretly and think that no man living knowes thereof yet conscience lasheth fore The consideration of a day of judgement makes the sinner afraid of himself Hereupon the wicked Arg. 4. Drawn from the connexion between the resurrection and the day of judgement â— Mat. 25. 33. Heb. 6. 2. Heb. 9. 27. flee when none pursue Conscience when it 's awakened slies into the face of the abhominable sinner It makes him afraid where-ever he goes His fansy is so troubled that he thinketh every bush to be a man every man an executioner to hale him before the judgement feat of God A 4. Argument shall be drawn from the near dependence and connexion between the resurrection and the day of judgement The resurrection goeth before the judgement must needs follow after The general judgement is a necessary consequent of the resurrection Christ will come to rayse up the dead and judge them Resurrection and judgement are coupled together and death and judgement joyned together And that place Joh. 5. 29. wherein we read of a resurrection of judgement Gerrard conceives that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be fully rendred per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 5 Argument shall be drawn from the general expectation of the Saints Rom. 8. 19. It is an emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to every one according to the fruit of their doings And Reas 2. Drawn from Gods Justice this is the end of our appearance before Christs Judgement seat 2 Cor. 15. 10. It 's impossible but that the Judge of all the world should doe right secret Murders secret Adulteries secret Thefts secret Abominations secret Cousenage secret malicious Heart-burnings Murtherous intentions secret Back-bitings Detractings Calumniatings all these shall be made manifest at the day of Judgment Now Justice requireth that as the sinner soweth so hee should reap that as he hath sowen seeds of wickedness so he should reap the fruits of destruction 3. The secrets of men shall be judged for the vindicating acquitting Reas 3. For the acquitting of the godly and clearing of the godly What seâ—ret wickednesses are unjustly and falsly layd to their charge What calumnies forgeries are invented to blast the name and reputation of those that feare God The Primitive Christians in their night meetings were slandered and such horrible aspersions cast upon them as the Father of Lyes could invent What horrible slanders have been cast on Luther Calvin and other eminent Pillars of the Church How are the Prayers Fasts strict walkings of Gods children traduced reproached and scandalized How do the men of the world reproach the Saints for hypocrisie false-heartedness but at the day of Judgment the innocency of the Saints will be cleared What hard measure doe the godly meet withall from the wicked of the world They are buffeted tormented slain all the day long All they say think and do are misconstrued and reproached But at the grand day of Accompt God will clear where men have reproached God will justifie where men have condemned so that secret Prayers Fasts Watches secret communion with God will appear and be openly known and made manifest to the honour of the Godly and to the shame and infamy of their malicious enemies 4. The secrets of mens hearts shall be judged for the further Reas 4. For the further condemnation of the wicked condemation of the wicked All their cunning conveyances secret pollutions all the impure abhominations of their hearts shall bee layd open in the sight of men and Angels We read Psal 50. 21. I will reprove and set them in order before thine eyes God will at that day set all a mans secret villanies and closset abhominations in order before him And this will adde further to the condemnation of the wicked that their most secret wickednesses shall be disclosed to their eternal confusion and horrour These things being premised I shall inferre three Uses for Terâ—our unto the wicked Comfort unto the godly and Counsel to both 1. For terrour unto the wicked Is it so that at that day the secrets Vse 1. For terror unto the wicked of all hearts shall be made manifest and judged then in vain doe hypocrites digge deep and seeke to hide their counsell from the Lord as if they thought themselves secure and undiscovered Though no eye of man can see them yet the eye of God which is tenne thousand times brighter than the Sunne will descry and discover all Then will all varnishes painted glosses vain pretences and out-side professions be discovered and all such who plead for them appear in their colours In vain doe Adulterers wait for the Twi-light as Job speaks c. 24. 15. Though the doors be bolted and though it bee dark night yet the All-seeing eye of God findes out all What shall wee say of secret cheating Tradesmen who thinke themselves secure because man cannot find them out Yet let them know that all their mysteries of cousenage in their Trade all their secret fraudulent dealings shall be discovered at the day of Judgement When men professe one thing and practise another pretending friendship with their mouthes but meditating ruine and destruction in their hearts When men make but Religion a stalking-horse for getting a prey and as a cloak to cover wicked projects When men have no regard to the All-seeing eye of God so they can but escape the eye of men what shall we say of them but put them in mind of the words of the Wise man Eccl. 11. 9. But know thou that for all these things God wil bring thee to judgement Then every vain thought every idle word every lascivious glance all mental reservations all hypocriticall collusions all time-serving complyances self-interests ends and aims shall be all called to account and laid open in the sight of men and Angels 2. Here 's matter of comfort to the godly At that day their secret desires breathings longings and pantings after God shall be Vse 2. For comfort to the godly discovered The broken prayers fighs cries inward compunctions of heart shall be all made manifest The imputations scandals ignominies cast upon the Saints shall then be wiped away Many that have been condemned by men shall be at that great day pronounced innocent Holy Martyrs that laid down their lives for Christ against whom the wicked of the world pronounced a sentence of condemnation shall at that day have a sentence of absolution pronounced by Jesus Christ and bee acquitted before that impartial Tribunal It 's a ground of great comfort to Gods children that God knows their hearts how vehemently their desires are towards him as Psalme 42. 1. Isaiah 26. 9. Though the Saints cannot ofttimes expresse how their hearts stand affected and are not able fully to discover themselves and open their condition to man yet God knoweth their inward groanings their secret breathings vehement desires after Christ Now all these are regarded by God for there is not a tear nor a desire nor a sigh which are not taken notice of by the great God of Heaven and Earth The secret closset devotions fastings prayings meditations which the world knows not of nor understand the value of such divine services all these shall be made known at the day of Judgement Thou seest one chearfull thou knowest not why It 's neither corne nor wine nor oyle nor any thing of the world that revives his spirit It 's onely the light of Gods countenance Psal 4. 6. that's the cause hidden to thee but a childe of God knows it Thou seest another sad and troubled though he may have riches and honours in abundance yet there is a secret damp upon his spirit a secret cause of grief It may be God hides his face from him it may be thou art the cause of his grief he seeth and heareth God dishonoured by thee and this is matter of mourning and sadness to his spirit Let then Gods children amidst all sorrows comfort themselves with the consideration of a day of refreshing a day of restitution a day of redemption and consolation which will one day be at the great and general Assize of the just Judge of Heaven and Earth Thirdly Here 's matter of counsel both to the ungodly godly Vse 3. For counsel to the ungodly 1. To the ungodly Will there
Mysteries of God Another Scripture is †1 Tim. 5. 17 1 Tim. 5. 17. Let the Elders that rule well be accounted worthy of double honour especially they who labour in the word and Doctrine Which place seems to me plainly to set forth two sorts of Elders viz. Ruling and Preaching Elders And being compared together that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double honour is especially to be given to the Preaching Elder There 's an Emphasis in the scituation of the words It 's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am non singular in my Interpretation but have the concurrence of judicious learned * Duplices igitur Presbyteri fuerunt cum uni vacarent gubernationi alteri sermoni orationi c. V. Bez. in loc Quod duplicem interpretatur Chrysostomus victum reverentiam non impugno Calv. Et deinceps subjicit Colligere autem hinc licet duo fuisse tunc Presbyterorum genera quia non omnes ad docendum ordinabantur Nam aperte verba sonant quosdam bene honeste praefuisse quibus tamen non erant commissae docendi partes Calv. Expositors who go before me in this Interpretation I shall put you in remembrance of the following verse For the Scripture saith thou shalt not muzzle the Oxe that treadeth out the Corne The labourer is worthy of his reward This plainly expresseth the duty of people to maintain their Ministers if it were a cruell thing to muzzle the mouth of Oxen who tread out the Corn much more cruell to with-hold maintenance from those who labour in the word and Doctrine I shall only compare this with another Scripture and in speaking my conscience I may the rather be more earnest in behalfe of my dear Brethren because I plead not for any Interest of my own considering that I take no tyths †Gal. 6. 6. Gal. 6. 6. Let him that is taught in the word communicate unto him that teacheth in all good things It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to contribute but to communicate unto him as * Hoc est qui docetur Doctori suo communicet alimentum benevolentiam honorem Nam hoc indicat quod aâ—pendit in omnibus bonis non inepte communicet impertiaturve dixit non retribuat vel rependat Communio siquidem id est Ille spiritualia confert tu qui doceris carnalia Oecum in loc Oecumenius observeth So that hereby it 's evident that the reliefe of Pastors is not Eleemosynary and precarious but a kind of commerce and exchange of spirituall for carnall things For he that teacheth bestoweth on his flock spirituall treasures and they that are taught should bestow on him part of their temporall goods And for the Quota pars whereupon such a dust hath been raised I cannot conceive how all the men on earth can ever be able to find out so fit a maintenance as Gods own proportion insomuch as thereby Ministers are affected with the condition of their people according to Gods blessing of their increase whether in a lesse or a greater measure I shall only name one Scripture more to put you in mind of your duty to Ministers and that is †Heb. 13. 17. Heb. 13. 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with griefe By rulers and leaders are understood the Pastors of the Church I rather understand it so with * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duces Haud dubie intelligit Ecclesiae Pastores Gubernatores ut supra v. 7. Neque enim alios Duces vel Gubernatores tune habuit Christiana Ecclesia Pareus Primum est Reverentia ut agnoscamus ordinem divinum eosque ut Legatos Dei nobis missos reverenter excipiamus audiamus Alterum est Amor propter officium Tertium Obedientia ut iis obtemperemus in iis quae ipsorum officii sunt propria quae Dei nomine ex verbo ejus credenda vel facienda praescribunt Quartum est gratitudo ut officiis beneficiis quibus possumus ipsis labores curas compensare studeamus Pareus Pareus to be meant of Ministers then of Magistrates as Zuinglius observes But Pareus adds four main duties of people to their Pastors viz. Reverence love obedience and gratitude All these things people owe unto the Ministers of the Gospell But I draw to a close what further remains concernes us all both Ministers and people My businesse yet remaining is by way of Character to decypher those who are reconciled and by way of motive to excite you all to get assurance of your reconciled estate These are weighty arguments which I shall dispatch with what clearnesse and Brevity I may and so put a period to this Charact. 1. Every reconciled person relyes on Christs Righteousnesse discourse 1. We are to put our selves upon the test and triall whether we are in a reconciled estate Amongst many distinguishing notes which may be assigned I shall only mention three instar omnium The first whereof is this and it is a Proposition of eternall truth every reconciled person denyes his own Righteousnesse and relyes only upon the Righteousnesse of Jesus Christ No way to obtain Reconciliation no other way to preserve it but by the imputation of Christs Righteousnesse The Garment of Christ is absolutely compleat and needs not the patching up of our merits For what are all our Righteousnesses but * Isa 64. 6. filthy rags Christ is the High Priest who †Heb. 9. 28. was once offered to bear the sinne of many He it is * Isa 63. 3. who trod the Winepresse alone He is the only mediator for there is but one †1 Tim. 2. 5. Mediator between God and man the man Christ Jesus Christ is the * 1 Cor. 6. 20. price of our Redemption and we †Eph. 1. 7. have redemption through his bloud The name of Jesus is the only name for * Acts 4. 12. there is no other name under Heaven whereby we shall be saved †Non solum horribile est sed etiam periculosum de Deo extra Chrìstum cogitare Luth. Loc. Com. Qui cuiquam salutem promittit sine Christo nescio utrum ipse salutem habere potest in Christo Aug. There is no thinking of God without Christ Neither will Christ admit any competitors or Corrivalls in this great businesse Christ is a totall saviour and he will have the whole honour as is most due unto himselfe The whole work of salvation is Gods peculiar Interest * Isa 43. 11. Bellarm. L. 9 de Justif Isa 43. 11. I even I am the Lord and besides me there is no saviour Insomuch that Bellarmine himselfe that Champion of Rome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For having pleaded at large for merits he gives his last Resolution
Scripture For the Inlargement whereof I shall propound severall questions and give in Answers to them that shall constitute the doctrinall part of the Text which done I shall draw inferences for our instruction and practice and those shall constitute the use and application For the resuming the first thing propounded The first question is what Angells are I have read many curious Q. 1. What Angells are observations of Fathers and School-men concerning Angells which I conceive not fit to communicate being altogether unwilling to stuâ—e a Sermon with Curiosities and conjectures which tend not to edification For if Moses knowing the originall of the world had it not revealed what to write of Angels if Col. 2. 18. Demissio illa animi vitiosa parit cultum superstitiosum Monentur hoc in loco Colossenfes ne decepti ab Impostoribus tribuant Angelis cultum divinum Daven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Nuntiando Stephen who had the heavens opened saw not those orders of Angells what they were if Paul who was taken up into the third heaven saw yet so little of Angells that whosoever will teach so curiously of them he saith they be puft up of a fleshly mind to speak of things which they never saw Let no man beguile you of your reward in a voluntary humility and worshipping of Angells intruding into those things which he hath not seen vainly puft up by his fleshly mind If John in all his revelations had no such knowledge revealed of Angells then it 's a duty to be modest and sober in inquisitions to be wise unto Sobriety and to avoyd curious speculations of Schoolmen and confine our selves unto the Word of God Now what they are we shall shew from their names and Nature First from their names they are Messengers who carry a Their Name message they are Gods messengers * This name Angell is attributed unto Christ †Gen. 48. 16 The Angell that delivered me from all evill blesse the lads c. ‖ Ex. 23. 20. Behold I send an Angell before thee to keep thee in the way and to bring thee into the place which I have prepared †Nomen non naturae sed officii Aug. * Isa 63. 9. In all their affliction he was afflicted and the Angell of his presence saved them in his love and in his pitty he redeemed them and he bare them and carried them all the daies of old Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuntius Dei Steph. the Angell of his presence and the Angell of the Covenant Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seeke shall suddenly come unto his Temple even the Mal. 3. 1. messenger of the Covenant whom yee delight in This name of Angell is ascribed there unto John Baptist who came in the spirit of Elias and unto Christ also and likewise to our Ministers pastours and teachrs Rev. 2. 12. Rev. 3. 1. Angells are took for Spirits Messengers of God imployed for the fulfilling of his will and commands in Heaven or in earth And so in my Text. For their Nature Damascene giveth this definition of Angells 2. The Nature of Angells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Damasc A most pure and perfect intellectuall immateriall and immortall creature created and appointed to be Gods attendants and messengers between God and man Not that God hath any necessity of help or cooperation of his creatures but that he is pleased in his will and pleasure to imploy those Instruments So I will and so I command God only can say and we may not question what he doth But to set down their Nature more fully I 'le take notice of these properties 1. Angells are Spirits He maketh his Angells spirits and his Ministers a flaming fire In that they are called spirits that declares 1. Angells are spirits Psal 104. 4. Spiritus vox naturam declarat flammae vero â—oruÌ„ potentiam Gomarus Facit Deus instar ventorum velocissimos Ministros eosdemque facit flammam ignis hoc est celerrime instar fulgâ—ris exequendi jussa paratissimos Pareus in loc their Nature and flaming fire that shewes their power Windes and fire are swift in their motion and so are Angells God makes his Ministers swift like wind and like a flame of fire that is most ready like lightning speedily to execute his commands They are not compounded of matter and forme for Luk. 8. 30. Many Devills entred into one man and the Devills themselves were once Angells of light And though we read that they have appeared in bodily shapes yet we must know that those bodies were assumtitious They might assume a body for a time for the discharge of that particular service they went about And whereas we read of their wings faces hands and tongues all those are to be understood Metaphorically The disciples were terrified and afrighted and supposed that they had seen a spirit And he said unto them why are ye troubled and why do thoughts Luk. 24. 37 38 39. arise in your hearts Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as you see me have Angells are incorporeall and though we read of their eating and drinking as the Angells with Abraham Lot and others we must know that when they assumed bodies God might give them those faculties that belonged to bodies or they might consume the foode and work miraculously above mans apprehension 2. Angells are invisible By him were all things created that are 2. Angells are invisible Col. 1. 16. in heaven and that are in earth visible and invisible whether they be Thrones Dominions or Principalities or Powers all things were created by him and for him And they acted invisibly when they took upon them shapes and assumed bodies for a time indeed they appeared unto men but as spirits they are as Invisible as a mans soule Who hath seen a spirit at any time or the soul of man or an Angell 3. They are Immortall Good Angells are so neither can theâ— 3. They are immortall Luk. 20. 36. dye any more for they are equall unto the Angells and are the children of God being the children of the resurrection Bad Angells are so Then shall we say to them on his left hand depart from me Matt. 25 41. ye cursed into everlasting fire prepared for the Devill an his Angells 4. They neither marry nor are given in marriage Hence Chrysostome 4. They neither marry nor are given in marriage Luk. 10. 33. confutes their opinion who from Gen. 6. 2. by the Sons of God understand the Angells this must needs be a very corrupt exposition because they neither marry nor are given in marriage 5. They are most numerous a great multitude * Gen. 32. 1 2. Jacob went 5. They are most numerous on his way and the Angells of God met him
spoken 2. Consider those that pray most for Jerusalem shall reape 2. Mot. Those that pray for Jerusalem shall reap the greatest comfort the greatest comfort in Jerusalem's establishment They that have ventured most in the flock shall receive most in the return In Jerusalem's peace we shall have peace Our fraught is imbarkâ— in this ship As we have sowen so shall we reape We have had a wet seed time and have wept and fasted for the Church but we shall have a joyfull harvest Wherefore confirme the weak knees and strengthen the feeble hands But I proceed to a third use for Direction How must we give Vse 3. For Direction God no rest After what manner Must we thus present our supplications to the Throne of grace Amongst many I shall fix only on three properties of such a prayer as consists in giving God no rest according to the Text and they are Faith Fervency and perseverance 1. We must pray in faith The promise is that what we ask believing 1. We must pray in faith we shall receive No prayer unlesse coming from a Principle of faith can obtain acceptance Heb. 11. 6. Without faith it is impossible to please God And whatsoever is not of faith is sinne All prayers must be put up in faith believing in Christ and expecting from him only help and comfort In all our approaches to the Father let us come in the name of Christ believing and relying only on his merits Christ is the Bridegroom and the Church his spouse Christ is the Head the Church his body Faith is an Instrument of Union to unite the members unto the Head 2. We must pray with fervency as Jacob wrastled Hannah 2. We should pray with fervency poured out her Heart We must imitate the Importunate widdow Luk. 18. 1. Christ spake a Parable to this end that men ought alwaies to pray and not to faint The woman of Canaan who would have no nay And so Luk. 11. 8. Though he will not rise and give him because he is his friend yet because of his Importunity he will rise c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must besiege Heaven and offer an holy Violence to the Throne of grace The violent take it by force and the effectuall fervent prayer of a righteous man availeth much James 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward working or an inwrought prayer Those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did great things 3. We must pray with perseverance We must pray and not faint 3. We must pray with perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 18. 1. The Word as Eustathius observes is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à cedendo from shrinking back as some cowardly Souldiers do in time of danger Our duty is to pray without ceasing 1 Thes 5. 19. Job makes it the mark of an Hypocrite that he will not pray alwaies he will not alwaies call upon God The fourth and last Use is a word of Consolation to praying Vse 4. For Consolation Christians Such as are much in Prayer who tugg hard at the Throne of grace and in joy frequent Communion with God in this Ordinance They use prayer not only as a duty commanded but as a meanes to obtaine a blessing Their Hearts are heated their affections warmed and prayer is their Priviledge as well as service For they have accesse unto the Throne of grace they cry Abba Father they pray from a spirit of Adoption they come to God as Children to a Father and such have strong hopes to speed The Lords secret is with the Righteous they are his jewells his peculiar treasure Now the Prayers of the righteous availe much for themselves and for the publick wherefore O Christians hold on praying lift up your Hearts with your Hands to God in the Heavens continue to be Jerusalems Advocates and what ever things you see coming as the Answers of Prayers those will be most highly valued Go on then pray for Jerusalem fast and weep for Jerusalem and in Gods good time you shall see Jerusalem a praise in the earth THE CRUCIFIED CHRISTIAN REPRESENTED From Gal 5. vers 24. And they that are Christ's have Crucified the flesh with the affections and lusts UPON a review of the precedent verses you will Sermon 5. Preached at St. Marye's Oxon. Feb. 13. 1658. observe a double Catalogue one of the deeds of the flesh vers 19 20 21. Another of the fruits of the spirit vers 22. Concerning these the Apostle determines that against such there is no law i. e. 1. There is no law to Condemne them 2. There is no law to compell them Because they as freely obey God as if there were no law Their freedome obligeth more to obedience not in the least to disobedience Now the scope of my Text is to prove what was immediatly delivered before that there is no law against spirituall men and the Text gives a double reason one is because spirituall men are Christ's therefore there is no law against them the other is because that is crucified in spirituall men which the law condemneth namely the flesh with the affections and lusts therefore there is no law to condemne the spirituall man The words then in their dâ—ift and Latitude containe a description or a Character of true believers and the scope of the Words lyes obviously before us in these fundamentall Doctrines 1. That there are a peculiar people that are Christ's and have speciall Doct. 1 interest in him 2. All those that are Christ's and have speciall interest in him are Doct. 2 such as have crucified the flesh with it's affections and lusts These two points contain the full scope and substance of the words and what needs explication in the Text shall be given in upon the prosecution of the Doctrines as I go a long I resume the first That there are a pâ—culiar people c. This I Doct. 1 Method propounded shall endeavour to cleare from severall distinguishing names the nature grounds and benefits of those that are Christs and have interest in him and after this manner I shall handle the Doctrinall part of my Text which done I shall inquire how all this may concerne us as reducible unto point of practise this shall constitute the particular Use and Application of all 1. To prove my Assertion It 's plain if we inquire into Scripture 1. The Doctrine proved Testimony what speciall distinguishing names and Titles are appropriated unto those who are Christs and have speciall interest in him Sometimes Christ calls them his friends Joh. 15. 14 15. Sometimes he calls them disciples Joh. 13. 35. Children Matth. 17. 26. They are a chosen Generation a royall Priesthood a holy Nation a peculiar people 1 Pet. 2. 9. They are Kings and Priests unto God Rev. 1. 6. They are a peculiar treasure unto God Exod. 19. 5. A Crowne of Glory a Royall Diadem in the hand of God Isai 62. 3. The dearly beloved
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
profession because they are baptized Christians borne in the bosome of the Church where Christ is knowne descended of Christian Parâ—nts and yet notwithstanding are ignorant of the life of Christ of the Laver of regeneration and renewing of the Holy Ghost Some crye up their Baptisme too much though Infant-Baptisme in my judgment without question is Gods Ordinance as the Jewes did the Temple Templum Domini Templum Domini And yet were altogether unacquainted with the God of the Temple Let such remember He is not a Jew which is one outwardly Rom. 2. 28 29. neither is that circumcision which is outward in the flesh But he is a Jew who is inwardly and circumcision is that of the heart in the spirit and not in the letter But there are others who go yet higher in their own conceits and because they are admitted into Church-fellowship and called Saints and reputed Church Members therefore they think all 's well with them and their condition is very safe But who knoweth not that there are many Nominall Saints which are farre from being Reall Saints Many there are that think it religion enough to joyne in such or such a Society under such or such a Teacher who is a leading Popular man and yet many of them are acted by no other Principle but selfe-interest Compliance with men for carnall advantages Many Matth. 7. 20. shall say saith Christ in that day Lord we have prophecied in thy name and in thy name cast out Devills and in thy name done Luk. 13. 26. wonderfull workes We have eate and drunke in thy presence and thou hast taught in our streets but he shall say I tell you I know not whence you are How many Protestants have we at large who are contented with the bare name of Christians yet in their lives are Antichristians To bid such deny their Baptisme renounce Christ they will tell you they would spit in your faces and yet their lives declare them no better then Turkes Jewes Atheists without God in the world It 's a sad thing to consider that the Profession of religion hath amongst many Tiâ—ular Professors justled out the practice and a bare forme and an outside profession many think sufficient just like one of Machivells principles Take the profession that will do no harme but not the practice of Religion Psal 51. 6. But be not deceived God is not God will not be mocked The Lord requireth truth in the inward parts God will be worshipped in spirit Joh. 4. 24. and in truth All the painted glosses faire outsides formall pretences will be accounted no better than chaffe straw or stubble at the great day of account I am fully perswaded that since Adams Creation there were never so many false conversions as now a daies Many think they are converted when only they are of such or such an opinion Some are turned from Brownists to Semi-Brownists and from Brownists to Anabaptists from them to Familists and afterwards to Quakers Ranters c. And all these boast themselves to be Saints and to be of the Church of Christ though many I censure not all are of the Synagogue of Satan Some poore soules are seduced by false teachers and run like Absoloms followers in their simplicity knowing nothing Such God may in mercy bring home by a thorough change and reformation and make them sensible of their evill waies and back-slidings and in due time deliver them out of Satans snare But multitudes there are which call themselves Saints and Christians and have nothing but the bare name witnesse their lives farre from Saintship and Christianity How greedy are some of filthy lucre ambitious proud boasters idle drones sleepy sluggards eating the bread of idlenesse when they were in a poorer condition they were industrious and laboured abundantly in their callings now being advanced they grow lazie Some in their younger yeares preached often but now they are elder they are more lazie neither preaching frequently themselves nor hearing frequently others that doe and yet none of these but will take it ill if you call them not Christians and Saints too But where 's any thing of the life of Christ Christ watched prayed went about doing good Can they count themselves Disciples who are so unsutable to their Master Is it lawfull to take a Writ of ease and to rest from our labours before we be dead But leaving them hopeing better things of you I proceed to a second Use viz. Examination 2. For Examination The question is wherein consists that Vse 2. For Examination conversaâ—ion which is answerable unto our profession I shall give an Answer in these distinguishing Characters 1. This Conversation must be a holy Conversation As he that Char. 1. This Conversation must be holy 1 Pet. 1. 15. Mat. 5. 8. Heb. 12. 14. Char. 2. This Conversation must be sâ—nâ—â—ere 2 Cor. 1. 12. hath called you is holy So be yee holy in all manner of Conversation Gods people are an holy people Heaven is an holy place The Society there an holy Society the imployment an holy imployment and only holy persons shall see the blessed vision Blessâ—d are the pure in heart for they shall see God Follow peace and â—olinesse without the which no man shall see God 2. This Conversation must be sincere This is our rejoycing even the testimony of a good Conscience that in simplicity and godly sincerity we have had our Conversation in the world It 's called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall not overcuriously stand upon Criticismes whether sincerus sine cerâ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But yet I cannot let passe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicio an Allusion to the custome of Eagles who held their young ones before the Sun if they could not look up unto the Sun then were they accompted spurious Surely if our actions cannot endure the test and triall of the Sun of righteousnesse they are to be accompted spurious and illegitimate altogether Sincerity is the constitutive difference of a Child of God and a divisive difference which distinguiâ—â—eth one that feareth God from him that feareth him not This is that which will comfort a man in life and in death So it did Enoch whose commendation it was that he walked with God and Gen. 5. 24. Gen. 6. 9. was not for God took him It was Noahs comfort that he was a just man and perfect in his generation And it will comfort us in death if we can sincerely professe with Hezekiah Remember O Lord 2 King 20. 3. how I have walked before thee in truth and with a perfect heart Wherefore it especially concernes us all to labour after sincerity even truth in the inward parts that so we may approve our hearts unto God and make it our daily exercise to keep Consciences void of offence both towards God and towards men 3. This Conversation must be prudenâ—
the families of the earth be blessed and that in Isaac his seed should be called and yet he forgetfull of the promise betook himselfe to a broken refuge of lying and equivocation It was likewise another peice of Infidelity which caused Rebeccah and Jacob to use such indirect meanes to get the blessing God was faithfull that hath promised and he needed not their lyes to bring his work to passe yet Rebeccah gave Jacob Counsell and he fained himselfe to be his brother Esau but Jacob smarted full sore by his Exile and through Labans rigorous dealing It was Infidâ—lity in David to say in his heart that he should one day perish by the hand of Saul 1 Sam. 27. 1. Wherefore he betook himself to Achish King of Gath and there he met with difficulties upon difficulties as one wave of the Sea following another and varieties of dangers verifying our common English proverb leaping out of the frying pan into the fire Infidelity was in Zechary and therefore Luk. 1. 20. he was smitten with dumbnesse Thomas he must see before he believe This sinne is incident to the generation of the just but for this sinne Gods dearest children scape not unpunished But what shall we say of all speculative Atheists such as in their Judgments and opinions deny God Christ the Holy Ghost providence and Gods government in the world And what shall we say of those practicall Atheists who live without God in the world running into all sinnes and all manner of wickednesse these believe not the truth of the Word of God against swearers Zech. 5. 3. Nor do they believe that a flying Roll is against them to cut them off nor against drunkards Isa 28. 1. Read what Judgments the Scriptures pronounceth against them that believe not Joh. 3. 18. 2 Thes 2. 12. Heb. 3. 18. Jud. 5. I proceed to a second Use which is for Caution O beware of Vse 2. For Caution unbeliefe it s a grievous grand-damning sin other sinnes damne as well as this yet this throwes away the remedy and bolts the dore barres accesse stops the current of mercy Now multitudes flatter themselves with a false faith and so cheate themselves unto all eternity therefore there is great need to lay downe some previous Cautions which are these following 1. Beware of a fond vaine perswasion and presumptuous confidence Caution 1. Beware of a fond vaine perswasion many say all 's well with them and they believe as their Ancestors did before them and thus they flatter themselves into a fooles Paradise these vaine confident men never want woe to be confident upon Gospell promises is a sure bottome to stay upon but multitudes are confiddent by reason of outward riches honours pleasures prosperity c. because they have abundance of outward blessings hence they conclude that all shall be well with them unto eternity But this is a false consequence a plaine Non sequitur I am happy in this world therefore I shall be happy unto all eternity For a man may be eternally miserable though he enjoy abundance of outward things and he may be eternally happy though he may want them all By outward things no man can passe a certaine Judgment you read how the Idolatrous Jewes blest themselves in their condition Jer. 44. 17. That they had plenty of victualls when they burnt incense unto the Qeen of heaven But see their doome Vers 23. Thus many think all 's well with them though they runne their owne courses and follow the devises of their own heart by reason of the affluence of outward things but they deceive themselves 2. Beware of a Temporary faith Temporary believers may be Caution 2. Beware of a Tomporary faith Mr Bolton compared to the seed sowne on stony ground Matth. 13. 5 6. Which for want of root withered It s an instance of a Reverend Divine suppose saith â—he there be a Serving man following two Gentlemen when they part it will be knowne to whom that Servant belongs and whose Master he serves So when it comes to parting and loosing lossesse afflictions persecutions it will soon be known whose servants we are whether we serve God or Mammon whether we serve our selves or our lusts A Temporary Believer will pretend much in Halcyon times of peace and tranquility but when it comes to triall of suffering bearing slaunder ignominies or losse of riches for Christ then he is scandalized he will relinquish his profession and will not embrace Christ to his worldly disadvantages 3. Beware of distrusting Gods Word though it may seem long 3. Beware of diâ—trusting Gods Word in fulfilling what it promiseth Hab. 2. 3 4. Though the vision tarry wait for it Believers must wait Gods leasure And he that believeth maketh not hast The Lord promised that in Abrahams seed all the earth should be blessed this promise was long in fulfilling and Sarah according to the course of nature was unlikely to beare a child yet God accomplished what he promised to a tittle Gods workes seemes to runne crosse to his word as you may see by comparing Gen. 17. 19. with Gen. 22. 1 2. But our duty is to stay upon Gods Word though his workes may seeme 4. Weake Chriâ—tians must beware of curious Questions strange and unlikely to bring his word to passe 4. Let weake Christians especially beware of too high or curious Questions nice and doubtfull disputationâ— some loose themselves and dispute themselves into Atheisme and infidelity As for instance concerning themisteries of the Trinity Christs incarnation the procession of the Holy Ghost these are matters of our faith and not of our reasoning and disputing we must believe where sense and reason failes and because God saith it we must believe and obey not dispute his words and his commands These foure Cautions premised now in the third place I shall Vse 3. For Exhortation proceed to an Use of Exhortation Is unbeliefe such a speciall damning sinne O labour for faith There is no pleasing God without faith O! do not sleepe in a state of unbeliefe The best of Gods servants have unbeliefe in them but they complaine against it Bradford a rare mortified man complained much of his unbeliefe so we must complaine of our Infidelity we must search narrowly make hue and cry after our unbeliefe and labour to finde it out and having found it arraigne condemne and crucify it Two Motives I shall urge First I 'le draw some from the benefit of Faith Secondly From the mischiefe of unbeliefe 1. Le ts consider the benefit of Faith First It gives title and interest Motive 1. From the benefit of Faith to the promises all the promises are made unto believers Joh. 3. 16 36. Temporall promises are the portion of believers their basket and store is blessed Deut. 28. Lev. 26. Spirituall promises are the portion of believers and those promises of giving a new heart circumcising the heart c. are their portion Eternall promises are their
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