win soules The fruite of the righteous c. Now the text presents you with the most choice and excellent fruite of a righteous man the winning of soules The text is an entire categoricall proposition consisting of a subject praedicat copula Division 1. The Person Or rather 1. Here 's a person set down definitely It may be applied to the Ministers of God eminenter for it 's their peculiar office and maine designe to gaine soules to God yet not exclusivè It 's every ones dutie to doe all the offices of love they can and especially to consult and endeavour the mutuall good of each other soules 2. Here 's the worke set downe to win or take in or gaine soules 2. The Worke. The Metaphor may be drawn from a souldier who hath fought valiantly and won the field so must he that wins soules take up armes against the flesh the Devill and the world against principalities and powers and spirituall wickednâ—sse in high places And this spirituall souldier must never give over 'till he returne away with the trophies of victory Or else the Metaphor may be tooke from a fowler who takes fowles in a net So he that will winne soules must spread the net of the Gospell And if the government of soules as Gregory saith Artium Ars est Regimen Animarum Greg. de Pastor curâ 3. The Object soules be of all other arts the excellent'st certainly the winning of soules must be a superexcellent Art all other arts the excellent'st 3. Here 's the object soules immortall heavenly-borne-being-soules the image of God the very breath of God inspired in our creation of more value then all the world the purchase and ransome of Jesus Christ The excellency of this noble object makes the victory more glorious and the conquerour more renowned To winne a strong castle a towne a kingdome is the glory of the conquerour but to winne a soule to God is a farre greater glory It 's the gallantest piece of service in all the world to winne soules to Jesus Christ 4. And lastly Here 's the commendation high Elogium or a sacred 4. The Commendation Panegyrick which is given to him that doth this great worke He is wise It 's a great question where wisdome is to be found Job 28. 12 13. the determination of all is vers 28 The feare of the Job 28. 12 13. 1 Cor. 1. 20. Lord is wisdome c. and it s a great question with Paul 1 Cor. 1. 20. where is the wise where is the scribe Now both these questions may be resolved from the text it s a point of wisdome to gaine soules and hee s a wise man that 's a practitioner in this soule saving art This is the wise man a man of a pretious anointing an interpreter one of a thousand whose eyes are in his head whose wisdome is taught of God And the declaration of this wisdome is that Argument whereon I fix as a word spokâ—nin due season which can never be enough taught never enough learn'd The Lord make it as profitable as it is seasonable The words of the text in terminis are a doctrine But in relation to what went before thus I shall propound it to you Doctrine That it 's a choice fruit of wisdome to win soules unto God For my more methodicall progres in unfolding this point I shall propose these familiar heads of discouse Method 1. To assert this positive truth and give in the proofe thereof 2. Describe the Character of him who is likeliest to win soules And 3ly Draw forth some inferences of practise as may best conduce to the better ordering of your lives and conversations Those shall constitute the doctrinall part of my text this last the use and application and these shall be the bounds and limits of my ensuing meditations I resume the enlargement of the first head propounded And for proofe of the point I shall consider it under a double demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so The Apostle James distinguisheth 1. Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is so Jam. 1. 15 17. of a twofold wisdome Earthly and Heavenly and by their fruits you may know them James 1. 15 17. Now humane earthly wisdome hath no part nor portion in this worke It 's above the sphere and cognizance of secular learning to reveale the knowledge of Jesus Christ A man may attaine unto as great knowledge as ever Aristotle or Plato had and yet be an Ignoramus in the mystery of Christs reconciliation such a mans naturall parts are too good to goe to hell with him he shall be degraded of them before and so shall miscarry to all eternity The wisdome that we speake of is divine wisdome such alone as can make us wise unto salvation This is not taught in Aristotles Lycaeum nor Zenoe's Stoa or Plato's Academy but only in the schoole of Jesus Christ He then must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man taught of God who is a good proficient in this soule winning art To drive this spirituall trade to negotiate for soules to be instrumentall in the conversion of soules It 's the greatest worke in all the world Now that this is such an excellent peece of wisdome I shall prove it by an induction of particulars such as have put it in practise themselves are fittest to give testimony to this truth First and above all I shall instance in him who is the wisdome of his Father the Lord Jesus Christ stiled a Counsellor for his wisdome He was employed about his Fathers businesse Luke 2 40. And what was his businesse but to save that which was lost Matth. 18. 11. He professeth that he was sent to the lost sheep of the house of Israel Matth. 10. 6. He came to call sinners to repentance Luk. 5. 32. You may read the great employment of Christ in his Ministery Luk. 4. 18. Christ went about doing good speaking of the things of the Kingdome Christ is our peace Ephes 2. 4. And the great mystery of the Gospell is declared in this work of reconciliation Next to instance in the Apostles however in the Judgment of the Councell Acts 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet these the Lord made instrumentall to confound the wisdome of the wife By their Ministry the Lord converted multitudes of soules 3000 at one Sermon Act. 2. 41. Further I 'le instance in Paul whose desire was transcendent for their salvation Rom. 10. 1. See his protestation 1 Cor. 2. 2. See his judgment 1 Cor. 1. 20 21 23. Compare this with the first of Cor. 2. 6 7 8. Paul that great Doctor of the Gentiles bred up at the feet of Gamaliel a man of great learning gives Christ the preheminence undervalues every thing for Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 8. Be they the most exquisite Arts and Sciences riches honours pleasures
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
Christ highest when we live to him and the life of Christ is fashioned in us when Christs image is stamp't upon our spirits when we square our lives according to the will of God when we set up Christ commander in chiefe in our soules its evident that we exalt Christ and set the highest price of him The second Query is Whether we are willing to deny our selves 2 Query Are we willing to denie our selves for Christ Who ever will come after Christ must deny himselfe Matth. 16. 24. What ever is selfe must be denied for Jesus Christ Selfe opinions selfe applaudings selfe reasonings selfe righteousnesse selfe interest Ends and Aymes must all be renounced for Jesus Christ A proud man must denie his proud selfe A passionate man must denie his passionate selfe A schollar must deny his learning a wise man his own wisdome a strong man his strength All must be denied when they stand in competition with or opposition unto Jesus Christ One querie more I 'le propound and it is very seasonable Are you willing to undergoe any affliction to suffer any hardship for Jesus 3 Query Are we willing to suffer for Christ Christ As a man must deny himselfe so he must take up hiscrosse The Apostle tels the Philippians Phil. 1 29. To you it is given in the behalfe of Christ not onely to believe on him but also to suffer for his sake A suffering faith is the gift of God Are you resolved to take Christ upon his own conditions Will you follow the lamb where ever he goeth through thick and thin even through a showre of blood when you are called thereunto Elihu makes it the marke of an Hypocrite Job 36. 21. to choose iniquity rathâ—r then affliction Whereas when it comes to this Dilemma either I must choose affliction or sinne then must my resolution be to choose the greatest affliction in the world rather then to wound my conscience with the least sin Hee 's a believer of the right stamp indeed who is of Pauls resolution Acts 21. 13. willing not onely to be bound but to die at Jerusalem for the name of the Lord Jesus Put your selves upon triall by these three forementioned queries The third Use is for Exhortation I beseech you in the Bowels of Vse 3. For Exhortation Jesus Christ as you regard the eternall good of your pretious soules to be Merchant Venturers for the pearle of price Oh that I could prevaile with you to foregoe and sell all you have for the purchase of Jesus Christ But you will demand what must we sell and foregoe I answere 1. Thou must foregoe thy lusts bid adieu to thy beloved sinnes 1 Foregoe thy 〈◊〉 put to death those brats of Babilon slaughter thy corruptions Thou must deale with thy sins as Samuel dealt with Agag hew them in pieces before the Lord in Gilgal Make no Apologies for sinne plead not Antiquity pleasure profit custome interest c. All these are but sorry fig-leaves to cover thy nakednesse If thy nearest Relations stand in opposition to Christ thou must foregoe them too For so Christ determines He that loveth Father or Mother more then me is not worthy of me and he that loveth Sonne or Daughter more then me is not worthy of me Matth. 10. 37. 2 Thou must foregoe thy pleasures for Christ so did Moses and 2 Foregoe your pleasures Nehemiah bid adieu to Court pleasures Many promise to redeeme their time and take Christ But as Elimelech would not take the condition to redeeme it at the hands of Ruth lest he marred his own inheritance Ruth 4. 6. so when the condition comes thou must foregoe these and these pleasures and be serious and grave in all thy carriages then many fly off and will not take Christ upon such termes But without question Christ is the onely pleasure And the waies of wisedome are the onely waies of pleasantnesse Prov. 3. 17. no joy no pleasure to be compared to the joy in a believers soule arising from the beames of Gods reconciled countenance darted upon it 3. Thou must foregoe thy profits for Jesus Christ When Christ invited they all with one consent began to make excuse But none of 3. Foregoe thy Profits these were fit guests for Christ Be it a great Farme a goodly Revâ—nue and it stand in competition with Christ thou must let all goe You cannot properly be said to buy Christ for himselfe and his graces are free rich gifts yet much good you may doe with your monyes You may buy Bibles good bookes maintaine faithfull Ministers feed the hungry bellies and cloath the naked backs of many poore afflicted members of Jesus Christ 4. Foregoe thy Liberty ease and quietnesse for Christ With 4. Foregoe thy Liberties Jerome deny wife Mother children and all for Christ Put it to the Question whether would you rather be with the Apostles in prison singing sweetly and enjoying communion with God then with Apostate Demas ranging in the wide world Thou maist have liberty of body and an imprisoned spirit and thou maist have an imprisoned body and inlargement of spirit There 's a black cloud hanging over the whole kingdome and we know not what the womb of one day may bring forth Doe not seeke thy own ease and quietnesse amidst publick calamities let Baruchs fayling be thy warning peece Jer. 45. 5. And seekest thou great things for thy selfe seeke them not 5. Foregoe honours and preferments for Christ It was Ignatius 5. Foregoe thy Pleasures his saying Antiquitas mea nobilitas mea Jesus Christus would you know who have the best noble blood running in their veines you may find Acts 17. 11. These were more noble then those of The salonica in that thâ—y received the word with all readinesse of mind and searched the Scripture daily whether those things were so No honour to holinesse no Armes so excellent no Coat so noble as those which the Christian nobility gives so then what ever things thou highly esteemest whether preferment friends reputation or the like if they stand in opposition to Christ denie them all 6. And lastly thou must foregoe thy life when thou hast a calling for Jesus Christ Think not thy blood too deare for him who 6. Foregoe thy life when Christ calls for it ventur'd his blood for thee In this cause by loosing thy life thou shalt save it All are gayners none loosers that die in Christ and for Christ But examine thy selfe if thou canst not foregoe a lust a pleasure a dignity a liberty for him If thou canst not bear a scoffe and a reproach for Christ how wilt thou be able to resist unto blood to endure the fiery tryall I may expostulate with the Prophet Jer. 12. 5. If thou hast run with the footmen and they have wearied thee then how canst thou contend with horses And if in the land of peace wherein thou trustedst they wearied thee then how wilt thou doe in the swelling
have seen this duty tracked by the foot-steps of Gods people let us goe and doe likewise In the third place to give in the demonstration of the Point I shall 3. The Doctrine demonstrated draw a threefold Argument from the necessity equity and utility of the duty 1. From the necessity of the duty Ye have need of patience that Arg. 1. Drawn from the necessity of this duty after ye have done the will of God ye might receive the promise And that is necessary Necessitate praecepti medii For Precepts the Psalmist exhorts Râ—st in the Lord and wait patiently for him freâ— not thy self because of him who prospereth in his way because of the man who bringeth wicked dâ—vices to pass For evil deers shall be cut off but thâ—se that wait upon the Lord they shall inherit the earth And the Prophet Zephaniah exhorts Therefore wait ye upon me saith the Lord until Zeph. 3. 8. thâ— day that I rise up unto the prey for my determination is to gather the nations that I may assemble the Kingdoms to pâ—ur upon them mine indignatiâ—n even all my fierce anger for all the earth shall be devoured with the fire of my jealousie Wait on the Lord be of good courage and Psal 27. 14. he shall strengthen thine heart wait I say on the Lord. Solomon counsels Say not thou I will recompence evil but wait on the Lord and he Prov. 20. 22. shall save thee David layeth a strict charge upon himself My soul Psal 62. 5. wait thou only upon God for my expectation is from him David could have taken opportunity to have revenged himself on Saul he had him as we say at his mercy but he waited Gods time The Lord 1 Sam. 24. 23. 1 Sam. 26. 23. saith he render to every man his righteousness and his faithfulnesse for the Lord delivered thee into my hand to day but I would not stretch forth mine hand against the Lords anointed David though he had an opportunity yet considered Saul was Gods anointed therefore he would not embrue his hands in his blood 2. Necessitate mâ—dii For waiting is an instrumental means Gods way of obtaining a grant of the thing desired Simeon waited for the consolation of Israel And behold there was a man in Jerusalem Luke 2. 25. whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghâ—st was upon him The sons of God waited for their adoption And not onely they but our selves Rom. 8. 23. also which have the first-fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body And they wait for the coming of Christ So that ye come behinde I Cor. 1. 7. in no gift waiting for the coming of our Lord Jesus Christ Waiting prepareth us for the receiving of a mercy whereas murmuring querulous speeches do indispose us for a mercy Whineing strugling and quarrelling provoke God to lash us more but a quiet composed behaviour an humble submission to the will of God is a ready way to obtain the thing desired even a comfortable fruition of our expectation God is most ready to help his people when their hearts most long after him for so runs the Promise I will pour Isa 44. 3. water upon him that is thirsty and floods upon the dry ground I will pour my spirit upon thy seed and my blessing upon thine off-sppring After the Church was in pain and travel and endured many throws and hard labor in expectation of deliverance read the gracious answer Thy dead men shall live together with my dead body shall they arise awake and sing ye that awell in dust for thy dew is as the dew of hearbs Isa 26. 19. and the earth shall cast out the dead So that waiting works two things 1. It prepares us for a mercy it seasoneth our hearts and disposeth them for the entertainment thereof so that we are as Vessels throughly season'd 2. It sets a higher price and estimate on the mercy when it comes A mercy beg'd by Prayer waited for with Patience will of all others be the sweetest to us in the fruition Hannah had more children after Samuel but none so valued as Samuel the childe of her Prayers Now if deliverance and settlement to the Kingdom come as an answer of our Prayers O how welcome will the deliverance be It 's a comfortable experience recorded of the Church And it shall Isa 25. 9. be said in that day lo this is our God we have waited for him and he shall save us This is the Lord we have waited for him we will be glad and rejoyce in his salvation 2. The second Argument shall be drawn from the equity of the Argu. 2 Drawn from the equity of the duty duty It 's all the equity and reason of the World that we should wait upon God we are Creatures and is it not equal that the Creature should wait upon the Creator we are Servants and should not Servants wait upon their Masters Behold as the eyes of servants Psalm 123. 2 look unto the hands of their masters and as the eyes of a maiden unto the hand of her mistress so our eyes wait upon the Lord our God until that he have mercy upon us We are children and should not children wait upon their Father These relations intimate the equity of the duty we say that Relations though they be of least entity yet they are of greatest efficacy Doth not the Husband-man wait for the Harvest Doth not the Mother wait for the time of her deliverance Doth not the Patient wait upon the working of the Physick Now God is giving the Kingdom strong Physick a Purge to some a Vomit to others nay have we not just cause to fear that by reason of our Laodicean luke-warmness God will vomit us out of his mouth Let 's wait and see what God will do though we know not yet he knows the reason of his own proceedings God made Nebuchadnezzar a scourage to the Jews and God calls him his servant but because Nebuchadnezzar acted his own malice and revenge God will turn the wheel upon him Jehu was made an Instrument to root out Ahabs Family but because his heart was naught he aimed at the Kingdom for himself God threatens to avenge the blood of Jezreâ—l upon the house Hos 1. 4. of Jehu God may raise up one to punish another and when they have done God may find out a scourge to punish the punishers themselves These are Gods Acts his strange Acts for so are his judgements Isaiah 7. 20. God will have a razor for that purpose In the same day shall the Lord shave with a razour that is hired namely by them beyond the river by the king of Assyria the head and the hair of the feet and it shall also consume the beard And notwithstanding greatness of
to a second Use which is for abundant Caution Vse 2. For Caution Beware of men saith the Apostle Beware of the leaven of the Scribes and Pharisees saith Christ Beware of the leaven of Popish Doctrines I will not now make a Catalogue of the Murthers Adulteries Soâ—omies Witchâ—rafts of Hildebrand Boniface Silvester and other Popes neither wil I at the present rake into the Dunghil of the lewd abhominâ—ble lives of many â—riests and Jesuits c. To â—â—nsack this â—age of unclean birds this den of Theeves to rake into this Augaeum stabulum being so filthy and loathsome as it is will require a large volume I referre you to what 's recorded in the Acts and Monuments there you will find their Murtheâ—s Treasons Persecutions Bonner Gardiner Story and other Popish blood-â—ounds are recorded in that Marian Quinqâ—unrium who hungred after the v. â—ox Act. Monum Maryes reign flesh and thirsted after the blood of Protestants and persecuted them with fire and faggot I referre you likewise to Platina who writes of the lives of the Popes like wise you may see more of the Papists Lives and Tenets in the Romish Bee-hive and in a Book called the Genealogie of Monks and Friers there are many more that Lewis Owen might be named but I forbear quotations of other Authors besides those I have by me have had occasion more or lesse to peruse What shall I say further beware of Popery beware of Idolatry save your selves from this wicked Generation Enter not into the way of these wicked men avoyd them passe not by them turn from them and passe away But it will be said There is no fear of Papists now adaies I would there were not For hee 's a meere stranger in Israel that knows not what broyls disorders Jesuites have made and are still a somenting in this Nation Sir Edward Coke that learned Lawyer profest in his Speech at the Araignment of the Gunpowder Traytors That there was never any Treason committed See Sir Edw. Cokes speech in England but a Popish Priest had a hand therein Do not Jesuites set people together by the ears Doe not the Heresies and damnable opinions of these licentious times gratifie the Jesuites These are meat and drink to them Doe not they love to fish in troubled waters hoping to catch a prize for the Popes coffers Do not Jesuites go up and down like the Devil encompassing the earth acting in Courts Cities Countries Universities Will they not become Church-members as one Ramsey was lately detected at Newcastle that so they might promote the Catholike cause I will repeat to you the words of a dying man upon the Scaffold not an hour before he was to give up his account to God his words are these The Pope saith he had never such an harvest in England since the Reformation W Lawd A. B. of Cant. as â—ow for by reason of the errors and opinions of the times the Kingdome is like an Oak cleft in pieces with wedges made of its own body But of the increase of Papists Ile give you a late and questionlesse a true information in a Speech spoken by a great Personage these are the words even totidâ—m verba We know very well that Emissaries of the Jesuits never came in those swarms as they L Prot. speech Sept. 4. 1654. have done since these things were set on foot and I tell you that divers Gentlemen here can bear witnesse with me how that they have had a Consistory abroad that rules all the affairs of things in England from an Arch-bishop with other dependants upon him and they had in England of which wee are able to produce the particular instruménts in most of the limits of the Cathedrals an Episcopal power with Archdeacons c. and had persons authorized to exercise and distribute those things which pervert and deceive the people These things being so attested wee had need look about us we had need be circumspect and not associate our selves with Papists we had need take heed lest we bite at the devils bait le ts not be so Fool-hardy as to venture into their companies lest as Peter ventured into Caiaphas his hall we return with a wound upon our consciences That you may detest Popery have but a little patience and I will tell you the opinions of some of their Champions One is that the Pope is Christs vicar head of the Church not only in spiritualls but sometimes in temporall things one of the Popes threw his keyes into Tybur and took his sword and said If Peters keyes would not keep him Peters sword should Another opinion is that the Pope hath power of binding and loosing of forgiveing of sinnes 3ly That the â—ope may depose Princes at his pleasure for Heresie and Protestantisme is Heresie in the Popes accompt 4ly That Hereticall Princes and so are Protestants in his accompt may be excommunicated 5ly That Princes that are Protestants excommunicated by the Bellarm. c. 5 Officio Principis Pope may be murther'd by their subjects Simanca Creswell and Mariana hold this opinion And Bellarmine tells us Princeps subditus esse debet suo Episcopâ— non Episcopus Principi 6ly That Faith is not to be kept with Hereticks John Husse that holy Martyr by experience found this to be their doctrine for he notwithstanding a safe conduct promised at Constance was burnt to death 7ly That Equivocation is lawfull and indeed Equivocation is one great pillar to support Poâ—ery their principle is Jura perjura secretum prodere noli If you ask a Jesuite is such a one at his house Though he knowes him to be there he 'll say no and keep a mentall reservation no that is not that he meanes to tell you of Arrius Diaboli Primogenâ—tus who was ancienter then the Jesuites taught v Mason of Equivocation them this art of Equivocation And we may say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he profest that he acknowledged the Orthodox faith and laid his hand upon his bosome and there were written papers hid containing his Arrian Heresies which he accounted for the Orthodox faith I heâ—rily wish that there were not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the spirits of Jesuties into many of these times who account themselves Protestants and yet are Interpendent hanging between Ignatius Loyala and Machiavell their words are so amphibologicall such Legerdemain is in their actions as a man knowes not where to have them nor what to make of them whether they be for you or against you you know whence that Oracle came Ibis redibis nunquam per bella peribis And what was the event of that Amphiboly without a comma but to put a period to King Edward his life Edvardum occidere nolite timere bonum est Let all vizards be plukt off let men appear in their colours le ts not come too near the Camp of our adversaries let 's not act the Jesuites part nor plâ—y their game for them What
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
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
will follow the Lamb where ever he goeth be it to mount Calvary as well as to mount Tabor this is rare to be found Here then is Shibboleth and Sibbâ—leth a note of distinction between a common and a speciall faith the faith of the world and the faith of the saints to be found in the text not onely to believe but to suffer Then here 's the object specified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s a true observation but not more common then true Nâ—n poena sed causa facit Martyrem there are sufferings for our faults mentioned 1 Pet. 2. 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when ye doe well and suffer for it and take it patiently this is acceptable with God If so we may thank our selves But to die in Christ and for Christ makes the suffering glorious Now how we may know whether we suffer for Christ you shall heare anon in the particular Application From the words thus divided and expounded I shall collect this entire point of Doctrine which I lay for the ground worke of my ensuing meditation That its the duty of true believers not onely to bâ—lieve on Christ but Dectrine likewise chearfully and readily to suffer for him when he calls them thereunto I interpose on purpose this limitation when Christ calls Because we may not create evill to our selves nor run without a calling so farre as we have a lawfull calling in doing or suffering we may expect Method propoundâ—d a blessing and no farther Now that I may handle this Doctrine as I desire in a profitable method I shall use all plainenesse and perspicuity of speech I shall onely propound three Heads of discourse something by way of Illustration something by way of Confirmation and something by way of Application 1. First for Illustration time would faile me to inlarge my selfe 1 For Illuâ—â—ation in so great a cloud of witnesses The 11 of the Hebrewes is an Epitome of a larger Booke of Martyrs Abraham did not onely believe but suffer for Christ Heb. 11. 8 9 10. By Faith Abraham when he was called to goe out into a place which he should afterwards receive for an in heritance obeyed and he went out not knowing whither he went by Faith he sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaac and Jacob the heires with him of the same promise For he looked for a City which hath foundations whose builder and maker is God Moses did not onely believe but suffer Heb. 11. 24 25. By faith Moses when he was come to yeares refused to be called the sonne of Pharaohs daughter chusing rather to suffer affliction with the people of God then to enjoy the pleasures of sinne for a season vers 37. They were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goat skins being destitute afflicted tormented Paul makes a catalogue of his sufferings 2 Cor. 1. 23 24. Are they the Ministers of Jesus Christ I speake as a foole I am in labours more abundant in stripes above measure in prisons more frequent in deaths oft Of the Jewes five times received I fourty stripes save one Paul's sufferings were abounding sufferings 2 Cor. 1. 5. for as the sufferings of Christ abound in us so our consolation also aboundeth by Christ Review his protestations Acts 21. 13. Then Paul answered what meane ye to weepe and to break mine heart for I am ready not to be bound only but also to die at Jerusalem for the name of the Lord Jesus and see what Doctrine he teacheth Acts 14. 22. Confirming the soules of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the Kingdome of Godâ— and see the confirmation of his doctrine Acts 20. 22 23. And now behold I goe bound in the spirit to Jerusalem not knowing the things that shall befall me there save that the Holy Ghost witnesseth in every City saying that bonds and afflictions abide me Through all Centuries we read of the sufferings of the Saints Abel was the Protomartyr in the old Testament Stephen in the new Noahs arke toss'd up and down upon the surface of the waters was a Type of the militant Church David was hunted as a Partridge in the wildernesse see the inscription of Psal 22. The passage of the Israelites through Aâ—â—cloth shahar or the hind of the morning the red sea to Canaan was a type of the afflicted condition of the Church of God Elias was persecuted by Jezabel The Prophet Esaiah was sawn asunder Jeremy was put into a dungeon and afterwards ston'd to death in Egipt Ezekiel was slaine in Babylon Micah thrown down a steep place and his neck broke All the Apostles as Ecclesiasticall writers mention were put to death excepting John that was banished into the Isle of Patmos Peter Andrew and Philip were Crucified James was slaine by the sword of Herod Bartholomew preaching in Armenia was beaten down with slaves had his skin flead off and afterwards beheaded Thomas was slaine with a dart at Calamina in India Matthew was run through with a speare James sirnamed the just was killed with a â—ullers club Lebbeus was slaine by Agbarus King of Edâ—ssa Simon and Jude as some say were kill'd in a tumult Matthias was stoned and Paul beheaded at Rome These primitive persecutions were so bitter as Jerome saith that there was not one day in a whole yeare unto which the number of 5000 martyrs could not be ascribed excepting onely the first day of January Some tooke Nero as Austine de Civitate Dâ—i relates to be the Antichrist Quaesissimis suppliciis affâ—cit Aug. de Civ Dei Dei Tacitus Christianos so Tacitus writes of him All the foure Elements were witnesses of that Monsters cruelty some were drowned others hanged some were burnt to death others were buried alive Ignatius was torne in pieces with wild beasts and when he felt himselfe grinding in their teeth now saith he I am become meale for Christs tooth Lawrence was fryed on a Gridiron Vin entius had his body indented with wounds then thrown into a dungeon where the floare was spread with sharpe shells and his naked body was laid upon them Romanus a Noble man sealed the profession of the truth with his blood he accounted his Christian profession his chiefest nobility Policarpus venerable for his yeares and more venerable for his heroicall spirit in the cause of Christ being prest to recant answer'd fourscore yeares I have served Christ and he never did me any hurt and shall I now turne Apostate Eusebius Zozomen Socrates Theodoritus and our Martyrologers exaggerate the sufferings of the Saints and however Romish Rabsheka's brand our booke of Martyrs wrote by an eminently Mr John Fox learned and Godly man Mr Iohn Fox for a Legend of lies yet it shall be
and pray Isa 26. 16 20. wrestling of tugging hard at the Ore This God looks for and his people have practiced Lord in trouble have they visited thee they poured out a Prayer when thy chastning was upon them Come my people enter thou into thy â—hambers and shut thy doors about thee hide thy self as it were for a little moment until the indignation be over-past We are in an afflicted condition and the counsel of the Apostle is Is any among you afflicted let him pray We are sick and wounded The same James 5. 13. Apostle prescribes Confess your faults one unto another and pray one James 5. 16. for another that ye may be healed the effectual fervent prayer of a righteous man availeth much There 's a dreadful tempest the ship is a sinking we had need be awakened and cry unto God we had need pray Lord save us or else we perish This God expects Thus saith Ezek. 36. 37. the Lord God I will yet for this be inquired of by the house of Israel to do it for them I will increase them with men like a flock This duty of Prayer hath a commanding vertue The expression is very high Thus Isa 45. 11. saith the Lord the holy One of Israel and his Maker ask me of things to come concerning my sons and concerning the works of my hands command ye me This is Solomons Pharmachum Catholicum even a Medicine for all diseases O pray pray rowl your selves in the dust you deal for a Kingdom you deal for the Church the Gospel and its Ordinances for the lives of millions pray then in good earnest and joyn fasting with waiting Antichrist is a strong Devil this kinde goeth not out but by fasting and prayer 2. Wait and study the Scriptures Affliction saith Luther makes us Means 2. Wait and study the Scriptures understand Scripture we understand now what is meant by confusion and desolation Compare the times of Habakkuk with our times and they come very near they answer one another as face answereth to face Such a dark vision is now as was then Let us study and search whether the Witnesses be slain or no If they be slain then we may expect glorious times if not worse are to be looked for As far as I can apprehend by comparing Scripture with Scripture though it 's difficult to determine by the Witnesses are meant the Magistracy and Ministry Compare Rev. 11. 4. with Zech. 4. 3. and 14. These are the two olive trees and the two candlesticks standing before the God of the earth So in the Revelations And in Zechary we read And two olive trees by it one upon the right side of the bowl and the other upon the left side thereof Then said he these are the two anointed ones that stand by the Lord of the whole earth I determine nothing in this doubtful case but the great contempt cast upon both Magistracy and Ministry and greater yet is to be feared even throughout all Kingdoms makes it probable that the time of their slaughter draweth nigh We may not be over-curious in fixing particular times lest we incur the same check for our curiosity as they did It is not for you to know the times or the seasons which the Father hath put Acts 1. 7. in his own power 3. Wait upon God in his Ordinances Yet you have them and Means 3. Wait upon God in his Ordinances Isa 30. 20. blessed be God vve yet have a nail left us in the publick Assembly That Prophecy is made good That though the Lord give you the bread of adversity and the water of affliction yet shall not thy teachers be removed into a corner any more but thine eyes shall see thy Teachers Yet we have a publick Vision The voice of the Turtle is yet heard in our Land Let 's wait at these Bethesdah's at the Posts of Wisdoms Gate we should mourn for the great contempt that is cast upon Ordinances and because others slight them we our selves should learn to esteem them highly frequent them diligently and pray that God would teach us to profit by them The Word Sacraments Sabbaths Meditations Conference are advantagious Ordinances even the food of our souls Take away meat and drink and you starve the Body Take away Ordinances and you slarve the Soul Wait and treasure up your experiences Review and call to Means 4. Wait and treasure up your experiences minde the mercies of old what God hath done for you in former times Thou hast known a Famine God hath provided for thee then Thou hast been in great straits and dangers and God hath delivered thee at that time Thou hast been at the Graves mouth and a sentence of death seemed to pass against thee God hath restored thee to tell his Praises and to bless his Name Thou hast known Troubles Tumults and Commotions in the Kingdom and God hath quieted and composed them Thus then argue God is the same God he is in Heaven still and doth whatsoever he pleaseth he is as willing as able as merciful as ever He sets bounds to the Seas and stills the raging of the people He is not changed with the change of time Christ is the same yesterday to day and the same for ever Though we are out of order yet his Covenant Heb. 13. 8. 2 Sam. 2â— 5. is ordered Though we are transient yet his Covenant is everlasting Wait in the right season Now is the season perilous and a time Means 5. Wait in the right season of waiting Times of afflictions are waiting times When all seem against thee and thou canst not tell how to conclude from such premises as were unheard of before Now wait and be silent Be silent O all flesh before the Lord for he is raised out of his holy Zech. 2. 13. habitation Be far from murmurings and responsations against God Thou must wait upon God in the way of his Judgements yea in Isa 26. 8. the way of thy Judgements O Lord have we waited for thee The desire of our soul is to thy Name and to the remembrance of thee Sixthly and lastly Joyn reformation with waiting I press not Means 6. Joyn reformatâ—on with watching all this while a lazy idle waiting a folding thy hands in thy bosom but a working waiting Wait and purge thy conscience Trim up thy soul for the entertainment of Jesus Christ God will not come into a Cage of unclean Birds The soul must be purified Mercy follows Reformation at the heels Deliverance followeth Reformation Many days of Humiliation we have had and when one is done we had need have another to bewail the failings of the former So that many harvests are past and many Summers ended and we are not saved But if there was one day of through Reformation the business would be done God would be intreated for the Land We may justly fear that the Commission given to the Sword is not yet called back
Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life This fountaine was opened for Manasseh a bloody sinner 2 Chron. 33. 12 13. And when he was in affliction he befought the Lord his God and humbled himselfe greatly before the God of his fathers And prayed unto him and he was intreated of him and heard his supplication and brought him againe unto Jerusalem into his Kingdome Then Manasseh knew that the Lord he was God This fountain was opened for Saul a cruel persecutor Act. 9. 3 4. And as he journyed he came neere Damascus and suddenly there shined round about him a light from Heaven And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me This fountaine was opened for the poore woman a grievous sinner Luk. 7. 47. Wherefore I say un to thee Her sins which are many are forgiven for shee loved much but to whom little is forgiven the same loveth little The woman with the bloody issue believed it and shee will make triall Mat. 9. 20 21. And behold a woman which was diseased with an issue of blood 12 yeares came behinde him and touched the hem of his garment For she said within her selfe if I may touch his garment I shall be whole The woman when she had spent all upon Physitians which were of no value was cured by Christ both in body and soul Luke 8. 48. And he said unto her Daughter be of good comfort thy faith hath made thee whole go in peace And what 's the reason why is there such a fountaine opened No other but free love and bowels opened Sinne endeavours to lock up this fountaine free grace love mercy opens this fountaine But how comes such vertue in this fountaine A. This is the fountaine and originall of all vertue Q. But who are to wash in this fountaine A. All are invited none excluded but such as exclude themselves such as are not sensible of their sins who apprehend not their pollutions will never take the paines to come hither and wash My text is free grace exalted bowels opened mercy heightned gospell enlarged Here 's the Gospel Exchequer full of riches and pretious thinges Here 's the brazen serpent erected the golden scepter held forth If we come not to this exchequer look not up to this serpent take not hold of this scepter the fault is our own O Israel thou hast destroyed thy selfe but in mee is thine help Hos 13. 9. Q. But who are washt and cleansed A. The house of David and Ierusalem the children of God that are sensible of their misery mourners for sin such as apprehend themselves stunge looke to the brazen serpent Such as are humbled for sin are in a capacity of receiving Christ such as are mourners in Zion shall have beauty for ashes the oyle of joy for mourning And those that have thus mourned as for an only son shall have the benefit of this fountaine The invitation is large Luke 14. 17. And he sent his servant at supper time to say unto them that were bidden Come for now all things are ready But read their shifting excuse in the verse following They all with one consent began to make excuse The first said I have bought a peice of ground and I must go and see it have me excused Jesus Christ is freely tendred and offered sermon after sermon and frequently in these gospell dispensations but how few embrace him Heb. 2. 3. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him The fountaine is full enough large enough O come hither wash and be cleane But you cannot come unlesse you be drawne by the father neither will you come unless you be sensible of your owne vilenesse pollutions impurities and of the wondersull vertue Caâ— 1. 4. John 6. 44. that is in this fountaine to wash and cleanse you Of this more anon You heare my text is pure gospell It holds forth the pearle of the Gospell Jesus Christ My message from God to you is to perswade you to imitate the wise Merchant To fell all for the purchase of the Pearle of great price It s a fountaine and there 's no fcarcity at Math. 13. 46. the fountaine It s a fountaine opened and there 's riches of mercy My invitation from God this day is to humble sinners such as are sensible of their lost condition to come and wash in this fountaine Be thou never so much polluted yet this fountaine can cleanse thee Let not thy sins hinder and discourage thy comming but come quicklier and hasten thy pace This Exchequer will pay all thy debts This Fountaine will make thee cleane I doe not I dare not open a gap to Licentiousnesse But I enlarge the riches of free grace and mercy Dost thou thirst Here 's an invitation Art thou a godly mourner this day Here 's a fountaine opened Be thy sinnes crimson sinnes double dyed O now come in to Jesus Christ Here 's a plaister every way as broad as the sore Be they as scarlet Christ's blood will make them as white as wooll This fountaine doth miracles which none other can doe For it washeth the Aethiopian cleanseth the Leopard Will you then perish for want of water and there 's a fountaine Will you lie and die in your sinnes notwithstanding salvation is tendred and thewater of life offered freely O! desperate sottish sinners though God would heale them yet they wil not be healed though God would enrich them yet they looke not after his riches nor value them at all Though he would cleanse them yet they will not come to the fountaine It 's said Gen. 21. 19. God opened Hagars eyes to see a well It is God alone that can open thine eyes to see this fountaine The fountaine may be hard by us Christ may be tendered and yet we may not see nor heare him Let God be true and every man a Liar More I shall speak in this Kind when I come to the Application Methâ—d propounded For a more full and profitable handling of this precious Doctrine I shall propound this Method 1. I shall discover the Analogie and Resemblance between Christ and a Fountaine 2. How Christ may be said to be a Fountaine opened 3. For whom this fountaine is opened 4. The wonderfull benefits that flow from this fountaine to the Children of God Fiftly and Lastly I shall set all home unto your Consciences by particular application 1. What Analogy there is betweene Christ and a fountainâ— First What Analogie and resemblance there is between Christ and a fountaine The Analogie holds good in these ensuing particular respects 1. There 's fullnesse of water in a fountaine No want at the well spring the well
receive benefits by others and are beneficiall to others 4. To these I adde a fourth Bonum Honorabile Riches and honour are with wisdome None so honorable as God's servants Noe such honourable wayes as the wayes of Religion The pathes of wickedness are base and ignoble Antiochus is cal'd a vile person Dan. 11. 21. And in his estate shall stand up a vile person to whom they shall not give the honour of the Kingdome but hee shall come in peaceably and obtaine the Kingdome by slatteries But godliness is honourable Honor est in honorante What shall be done to the man whom the King of Heaven delights to honour And wee read Act. 17. 11. These were more noble than those in Thâ—ssalonica in that they received the word with all readiness of mind and searched the scriptures dayly whether those things were so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence Ignatius sayd Nobilitas antiquitas mea Jesus Christus Godlinesse is an honourable service The wayes of Wickednesse most ignoble and dishonourable 5. It 's bonum conveniens a good suteable and commensurate to the desires of the soule The soule is a heavenly borne being spirituall immateriall and nothing can bee suteable but that which beares a like proportion The soule is not nourished with huskes pleasures profits delights of the world No earthly thing can satisfie the vast and boundless desires of an immortall soule when the Depth says It 's not in mee the sea it 's not in mee the easterne and westerne treasures of gold spices say It 's not in us from God alone commeth satisfaction Hee alone can fill up the Angles of our heart Psal 90. 4. O satisfie us early with thy mercy that wee may rejoice and bee glad all our dayes Wee may eat and not bee satisfied that 's a curse threatned Micah 6. 14. Thou shalt eat but not bee satisfied and thy casting downe shall bee in the mid'st of thee c. Wee may see varieties of delightfull objects and yet not bee satisfied Eccles 1. 8. The eye is not satisfied with seeing nor the eare fild with hearing Wee may love silver and yet not bee satisfied Eccles 5. 10. Hee that loveth silver shall not bee satisfied with silver nor hee that loveth abundance with increase But Jer. 31. 14. And I will satiate the soules of the Priests with fatness and my soule shall be satisfied with goodness saith the Lord. Pleasures riches honours profits are not suteable goods But holyness is suteable and satisfactory to the soule 6. Bonum permanâ—ns Riches make themselves winges and fly away Friends are perfidious Creature comforts are like Job's deceitfull brook But godliness is durable Prov. 8. 18. Riches and honour are with thee yea durable riches and righteousness Holynesse lasts to eternity When all leaves thee a good Conscience keeps thee company in Heaven Doe you then desire an eternall permanent good get the feare of God principled in your hearts Demonstrat 6. Drawne from incouraging delight which God hath promised The 6th and last demonstration shall be drawne from the many incourageing delights that God hath provided for them They enjoy the garden of Eden a paradise of delights here upon earth their lives are sweet and delightfull for they have a God to goe to to call him Abba father They have Christ their Mediatour the spirit of truth their comforter They have thee the sweet springes and Rivers of Ordinances to refresh them and rich and precious promises They have in them a grand Charter full of immunities and glorious priviledges And they have a Christ the tree of life and what hee hath is put forth for their good Hee 's a counsellour to instruct them a fountaine to cleanse them a mighty God to defend them so that having all these helpes and Incouragements from the holy Trinity from the promises from the ordinances they must needs suck sweetness out of these breasts of consolation Review all these demonstrations and from them learne to set a high price of and delight your selves in the wayes of Godlynesse Therefore this doctrine serves 1. For an Use of conviction to convince Use 1. For conviction the world of their exceeding great folly in their prejudicate opinions against the wayes of godlyness They are unacquainted with the amiable beauty sweet refreshings of divine wisdom and therefore they speak evill of that which they know not prejudging and rashly censuring God's people for melancholy dumpish spirited persons These deale with the wayes of God as the Pagan Persecutors with the primitive Christians They put them in Beares and dogges skinnes so to render them odious to the multitude then they baited and worried them Just so prophane men now adayes put religion into ugly conceits they censure Professours of religion for dissemblers and hypocrites and the profession it selfe sowre unpleasant and burdensome and thus they revile the wayes of God But these peoples tongues are no slanders They even fight against their own shaddowes or else make a man of clouts and then fight against him This is their fancy their conceit and their groundlesse misprission Not that ther 's any such thing as they fancy in the wayes of godliness For all the wayes of Godliness are lovely and excellent sweet and delightfull unto the Saints of God only thou judgest ignorantly and rashly Thy eye is like one that hath the yellow Jaundice which seest all things yellow Thou hast a naturall eye and therefore canst not discerne aright of the wayes of God 1 Cor. 2. 14 15. But the naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can hâ—e know them for thâ—y are spiritually discerned But hee that is spirituall judgeth all things yet hee himselfe is judged of no man Thou hast a dull eare therefore wilt not hear the voice of a spiritual charmer charme hee never so wisely Thou hast a carnal tast and therefore canst not relish and tast sweetness in God's wayes Thou hast all thy affections disordered and out of frame thy love joy desire are upon the world Thou followest other lovers pleasures lusts profits These have bewitched thy heart and took up thy delight and therefore thou art a mere stranger unto the wayes of godliness I would gladly convince carnall men that ther 's no delight in carnall sinfull pleasures I have proved largely that the wayes of godliness are the only wayes of pleasantness I le propound some convictions that the wayes of sinne and wickednesse have no reall solid pleasure no true delight and contentment in them 1. The wayes of wickedness afford only sensuall fleshly pleasures Convict 1. The wayes of wickedness afford sensuall pleasures The drinking gameing epicurizing of ungodly men only reacheth to the sensuall part And what shall I pamper a carcass that which must bee wormes meat and shall I neglect my precious soule what shall Christ heaven eternity bee neglected for satisfaction of a base lust a few paltry
s no new thing for Hereticks and Sectaries to look upon their Patrons as Saints Ignatius Loyola Becket c. such are the Papists Saints Machiavel the Politicians Saint John of Leyden the Anabaptists Saint Henry Nicholas the Familists Saint If such as these Circumst 6. Note the persons against whom be Saints I know not what are Incarnate Devils Such kinde of Saints falsly called Saints inlarge atâ—ns kingdom 6. Note the Persons against whom all this mischief was fram'd against King Queen Prince Lords Judges Knights Citizens Burgesses and after they were destroyed their design was to destroy the Protestants throughout the Land what else doth that prayer of Garnet intimate Gentem auserte perfidam credentium de finibus ut Christo laudes debitas persolvamus alacriter They would have destroyed the Protestant Religion root and branch that as farre as in them lay there might be no memorial thereof What Amilcar the Father of Hannibal said of his sonnes may bee applyed to Seminary Priests and Jesuits hee confest that hee bred them tanquam Leoninos catulos in perniciem Romani Imperii as Lyons Whelps for the destruction of the Roman Empire Hannibal when he was but nine yeares old swore upon the Altar that he would be a deadly enemy unto the people of Rome So the â—esuits are Conâ—urati Hostes Ecclesiae Reipublicae Protestantium and therefore they leave no stone unturned to destroy Protestantism through the sides of both Houses of Parliament they shot at the whole body of Protestants throughout the kingdom 7. Note the place which they purposed to blow up and that Circumst 7. Note the place was the Parliament House first built by Edward the Confessor their rage was not only against men but walls within the Parliament wals many severe Laws and just were made against them and therefore their rage was against those very walls Thus Polymnestor struck blind out of rage to Hecuba sought to murther all the women he could meet withall Thus Fulvia by thrusting Needles into the Tongue of â—â—cero after he was dead sought revenge of his sharp Invectives against her Husband Anthony and Anthony himself after Caesars death warred against the very walls of the Senateâ—â—ouse of Rome this was the mad humour of these savage beasts to destroy buildings and walls 8. And lastly note their cruelty an Epithete I cannot sâ—udy Circumst 8. Nâ—â—e heir cruelty bad enough Shall I call it Savage Farbarous Stupendious nay rather Romish Jesuitical Devillish This was their designe at one blow to destroy Kings Lords and Commens This exceeds Hamans cruelty they were to be put to the sword so it was possible that some might scape here all had gone at a blow these Senatours had been serv'd as Nero would have serv'd his even all had been cut off at one blow not one had escaped The Sicilian Vespers the Parisian Massacre were monstrous cruelties but ther some escaped with their lives and were brands pluckt out of the burning here it was most probable had the blow been given not one could have escaped Abimeleck slew with one stone threescore and ten persons of Gideons sonnes yet Jotham escaped Saul flew fourscore and five Priests yet Abiathar escaped Athaliah destroyed the Seed Royall but Joash escaped The Devil himself left one Messenger â—live alwaies to tell Job bad tydings Job had more favour from the Devil than the Parliament should have had from these desperate villaines but here 's such a mercilesse cruelty that not a man had escaped had this Plot took what a Vesuvius an Aetna an Aceldama a Golgotha had there been What huge piles of torn bodies what havock of Royal and Noble blood What multitudes of Carkâ—sses so mangled as not to be discerned whose they were This fact bespeaks them not men but Monsters not Monsters but Tygers not Tygers but Incarnate Devils The Rhetorick of Oratours the fabulous phansies of Poets are here at a stand and out-stript in their own art Hell was broken loose and all the Devils in Hell were the inventors of this horrid Treason Had this took place it had exceeded Joels day of blood it had brought all the Kingdome into a Chaos it had been the most dismall ghastly sight that ever eye beheld and when we had been in a maze and perplexity even at our wits end then some forraign force had invaded the land and captivated it to Popery this was the design thus was the plot layd according to the eight forementioned circumstances It was layd as low as hell but when we know not of any danger then appeared deliverance and though we slept the Keeper of Israel neither slumbred nor slept Inter pontem fontem inter calicem labra between the match and the powder the Lord himself appeared and wrought a great salvation for us In the next place as I promised lets in two or three particulars discover what a gracious deliverance the Lord was pleased to 2. A great deliverance vouchsafe unto our fore-fathers And here wee are to note 1. The means of Discovery and that was first of all by Auricular 1. The means of Discovery confession I well remember what I heard this day fourteen years in this â—â—lpit by the learned and worthy Primate of Ireland how that Delrius wrote five years before of the Powder Treason and tels of this discovery by Auricular Confession Consitotur maleficus se posuisse pulverem in tali limine magnum inde periculum venturum Dr. Iames Vâ—â—er A. B of Aâ—magh It 's much to be observed that Auricular Confession which they layd as a Net to catch others caught themselves Lex non est jusâ—ior ulla Quam necis Artifices a rte perire sua 2. Observe the seasonâ—bleness of a full discovery of this hoâ—rid 2. The seasonablenesse of the Discovery Treason that which was discovered by Auricular Confession â—id not mention the particulâ—r place but the night before this horrid villany was to be acted thâ—ough the miscarriage of a Letter and the Kings Interpretation thereof against Grammatical construction this was discovered and the Devils grand â—ioneere Guido Faux apprehended 3. Observe the just retribution of Gods judgments unto evil men 3. Just retribution causing their iniquities to fâ—l upon their own paâ—e so that destruction befell them who aimed at the destruction of the Parliament It 's recorded of a prophane Pâ—ince that he said that he would ride his horse up to the belly in the blood of the Lutherans but through the just and seasonable revenging hand of God the same night hee was choâ—kt with his own blood Thus Haman was hanged on the Gallows which he had prepared for Mordecai This is the Lords doing and it should be marvellous in our eyes This is the day which the Lord hath changed from mourning to joy from destruction to salvation If we then forget the memory of this day may our tongues cleave to the rooss of our mouthes But I proceed
prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith you are called A third exhortation is exceeding pathetical 1 Thes 2. 11 12. As you know how we exhorted and comforted and charged every one of you as a Father doth his children that ye Phil. 1. 27. Tit. 2. 12. would walk worthy of God who hath called you unto his Kingdome and Glory All these exhortations redound to this issue that such persons as are already reconciled should produce evidences of their Reconciliation by their holy conversation and that is to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemingly meetly as becometh the Gospel And according to those 3 Adverbs mentioned Tit. 2. 12. * Haec tria perpetuo meditâ—â—da adverbia Pauli Haec tria sunt vitae regula sancta tuae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly righteously godly Now the Ministers of the Gospell are sonnes of Peace Ambassadours of Peace and the Gospell which they preach is the Gospell of Peace and this is the fruit of the lips which the Lord creates and the main Isa 5â— 10. Quasidicat per praedicationem Evangelii renovationem Spiritus pacem dabo atque eo modo sanabo hominem peccatorem Bulling in loc Mat. 5. 25. design which they drive and the scope they aime at is to perswade men to make their peace with God and to throw down all their rebellious weapons and yeeld themselves unto his mercy Sinne hath made God their adversary wherefore that counsell must abide upon them Mat. 5. 21. Agree with thine adversary quickly whilst thou art in the way with him At this time God hath sent me with an Olive-branch in my mouth with a Commission of Peace which if it be neglected this day for ought any of us know it may be expir'd and out of date to morrow But I need adde no further Scripture proof in so clear a point In the next place I am to enquire after Arguments for confirmation 2. Proof by evidence of Reason of the Doctrine Amongst many I shall reduce them to three heads of Reasons which I promised for the farther proof of the Doctrine The first Reason shall be drawn from the Office of the Ministers Reason 1. Drawn from the office of the Ministers of the Gospel of the Gospell Their names point out their office they are called Watchmen Seers Workmen Stars c. But I shall go no further than the Metaphor of my Text they are called Ambassadors a name of great Dignity and Duty and the great Duty incumbent on them is to perswade people to be reconciled to be at one with God as Mr. Tindal's Translation appositely renders it Let 's then view the name of Ambassadours and therein we shall finde 4. speciall properties which may very appositely be applyed 1. Ambassadours are gifted and qualified for so great an employment unto the Ministers of the Gospell The first whereof is this that Ambassadours are select Persons gifted and qualified for so great an employment Princes never send ignorant unfit Persons on their errand So the Ministers which are of Christ's sending are qualified and fitted by him for the manageing of so great and weighty employment The Priest under the Law ought to be a man of knowledge * Mal. 2. 7. his lips should preserve knowledge And the Prophet †Isa 50. 4. ought to have the tongue of the Learned to know how to speak a word in season to him that is weary He ought to be an * Job 33. 23. Interpreter one among a thousand And such a one ought the Minister of the Gospell to be †2 Tim. 2. 15. a workman that needeth not to be ashamed * 2 Tim. 3. 17. throughly furnished unto all good works Ambassadours are men of renown and estimation they are highly honoured for their gifts and employment they do not negotiate concerning sleight trifling impertinent matters but they intermeddle about weighty affaires of State and their transactions are about their Prince's matters of highest concernment And the resemblance holds alike with the Ministers of the Gospell They are persons of †Honor iste ista sublimit as nullis poter it comparationibus adaequari Si Regum fulgori comparaveris Principum Diademati longe erit inferior comparatio Ambr. in Pastorali honour of ability and fitnesse such I mean as are of Christs sending and their business is to treat about matters of the greatest consequence even of Reconciliation between God and Man Secular Ambassadors deal about weighty affaires of the world but Spirituall Ambassadors deal about Soul-affaires even the great things of Eternity * Isa 52. 7. How beautifull then should their feet be who bring such glad tydings Such are †2 Tim. 2. 17. worthy of double honour who labour in the Word and Doctrine 2. Ambassadours are Persons in Commission for they have 2. Ambassadors are persons in Commission received a Commission from their Prince by vertue whereof they act accordingly They dare not negotiate with other Princes without the Authority of their Master They are commissionated by the Prince that sends them they are bound up by instructions from him neither dare they go beyond their Commission So the Ministers of the Gospell are Persons in Commission they are ordained Ministers into the Universall Church for the benefit of the Church in generall though they may exercise their function ad hic nunc in a particular Congregation yet their removall from one place to another which ought not to be done without a clear call doth not in the least null or make invalid their Ministeriall function They are Persons called approved and set apart for this great work * 1 Tim. 4. 14. by the laying on of the hands of the †2 Tim. 1. 16. Presbytery which gift ought not to be neglected but * Sensus est Timotheum quum Prophetarum voce ascitus fuit in Ministerium deinde solenni ritu ordinatus simul gratia spiritus sancti instructum fuisse ad functionem suam exequendam Calv. 1 Tim. 4. 14. stirr'd up as the Apostle gives an especiall charge These are those peculiar Persons who have dedicated themselves to the service of God they have put their hands to the plough with a resolution never to look back They have given themselves up as Hannah gave Samuel for a loane unto the Lord all the dayes of his life But as for such who have no other call but from their own high conceited fancies and others such as themselves flatteries as a †V. Mr. Burroughs Irenicum Reverend Divine instanceth who through the pride of their own hearts as Novatus consecrated himselfe a Bishop runne before they are sent and make hast more hast then good speed to invade the Ministers office let them consider if ever they once come to themselves that God who is the God of Order and not of confusion will never blesse their
of Gods Soule Isai 12. 7. The Sons of God Hos 1. 10. They are called Gods Jewells Mal. 3. 15. Christ calls them his sheepe Joh. 10. 27. They are his Church his Spouse his adopted Children Inheritors of the Kingdome of Heaven the Family of the First borne Accordingly the Holy Ghost gives names and titles unto those and those only that have interest in Jesus Christ 2. In the second place le ts make inquiry into the nature of this 2. What it is to have Interest in Christ interest in Christ what is it to be Christs Ans It consists in two things viz having Union and Communion with him 1. True believers are Christs by vertue of Union with him 1. True believers have union with Christ Christ is the Vine they are the branches Christ is the head of his body the Church Eph. 5. 23. True believers are in Christ 2 Cor. 5. 17. Christ prayed for them that they may be one Joh. 17. 21. Faith knits us to Christ as an Instrument the spirit of God is the efficient cause of this Union 2. True believers are Christs by vertue of Communion with 2. True believers have communion with Christ him He is the head and hath influence upon his members they participate of the sap and nourishment of the roote a communication of water from the fountaine to the streame 1 Joh. 1. 3. Truely our fellowship is with the Father and his Son Jesus Christ But 3ly What grounds may be given why and how it comes to 3. The Reasons passe that there are such a people who are Christs and have interest in him 1. The first ground shall be drawn from the promises because R. 1. Drawn from the Premises there are a peculiar people who only have right unto the Gospell promises and they only who have interest in Christ have right unto the promises The promises of Eternall life belong only to true Believers Joh. 3. 16 36. These are they that come unto Christ and he hath promised that he will not cast away Joh. 6. 35 37. 2. Another ground shall be drawne from the Donation of God R. 2. From the Fathers donation the Father They have a Kingdome Luk. 12. 32. 3. From Christs Redemption For ye are bought with a price 1 Cor. 6. 19 20. Christ hath purchased his Church with his R. 3. From Christs Redemption blood Act. 20. 28. Zipporah said to Moses a bloody husband hast thou been to me She spake concerning the circumcision much more may Christ say to his Church A bloody Spouse hast thou been unto me for thou hast cost me my blood 4. From the Sanctification of the spirit the Saints are a people R. 4. From the sanctification of the Spirit loved and washed even washed with the lover of regeneration and renewed by the Holy Ghost Tit. 2. 5. And these have the image of Christ stampt on them which after the image of God is created in righteousnesse and holynesse Eph. 4. 24. In he 4th place What are the benefits which those receive that have interest in Christ The 1. Is Justification and this is free as free as the freest gift Rom. 3. 24. 2. It consists in Remission of sinnes Psal 32. 1. 3. In the Imputation of Christs righteousnesse unto us and imputing our sinnes unto Christ 2 Cor. 5. 19 21. And Justification is the mother grace from whence such a rare issue proceeds as peace joy accesse unto the Throne of Grace hope patience Rom. 5. 1 2. c. 2. Those that have interest in Christ have the benefits of Christs intercession at the right hand of God he interceeds for all his Children Heb. 7. 25. Rom. 8. 34. For them Christ prayeth and for them exclusively I pray for them I pray not for the world Joh. 17. 9. 3. They have the benefit of speciall providence the Guardianship of Angells Psal 34. 7. Heb. 1. ult 4. They have a Sanctified use of all the creatures of God 1 Cor. 3. 21 22. All are yours and ye are Christs c. They in joy Christ in the creature and with the creature have Christs love tokens Rom. 8. 32. With him they have all things 5. They shall hereafter reap the benefit of glorification so runs the Climax Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Rom. 8. 30. 5. Now in the last place what doth all this concern us Ans Much every way as will appeare by the particular Application Applicat of all 1. Here 's an Use of Consolation to those that are Christs Art Vse 1. For Consolation thou in a doubt he is thy Counsellour Isai 9. 6. Art thou in distresses he is thy comforter Art thou tempted Christ was tempted and is able to succour those that are tempted Art thou full of infirmities Christ himselfe had infirmities which were not sinfull and Christ is a compassionate high Priest touched with the feeling of our Infirmities Heb. 4. 15. Art thou reviled censured nay condemned O go to Jesus Christ get assurance of thy interest in him and then claime for thy comfort Rom. 8. 31. If God be for us who can be against us 2. For Exhortation Art thou Christs let thy life give a proofe Vse 2. For Exhortation hereof give up thy selfe unto Christ let him be thy King and Lord to rule and governe thee set up Christ Commander in chiefe in thy soule As the Centurion profest of the ready obedience of his servants so do thou go when Christ bids thee go come when Christ bids thee come give thy selfe wholly to be disposed counselled and governed by Jesus Christ As then we have received the Lord Jesus Christ so let us walk in him 3. Here 's an Use of Triall whether we are Christs or no. Vse 3. For Triall 1. One Character is the new creature as we have it 2 Cor. 5. 17. 2. Another we have Joh. 15. 5. Bringing forth much fruit 3. Another we have 2 Tim. 2. 19. To depart from iniquity 4. Another we have 1 Joh. 3. 3. To be borne againe 5. Another we have in my Text viz Crucifixion of the flesh which brings in the second Doctrine wherein I purpose to stay longer Thus it was propounded 2. That those that have Interest in Christ have crucified the flesh Doct. 2 with the affections and lusts For the unfolding of this point of Doctrine I shall inquire Method 1. What 's meant by flesh 2. What 's meant by affections and lusts of the flesh 3. What 's meant by crucifying the flesh with its affections and lusts 4. I shall then give in the proofe of Doctrine And 5. and lastly conclude with particular Application 1. By flesh we are to understand the corruption of the whole Q. 1. What 's meant by flesh Perkins in Loc. nature for the right apprehending hereof I shall distinguish with Judicious Mr.
are partially changed Perhaps they now sweare not as formerly bloody oaths but they sweare petty oaths Perhaps they will not as formerly be drunk in the streets but they will sit along time tipling with vaine company telling idle vaine stories Others there are who in some few particulars may seeme to be better They perhaps formerly would stay at home in time of publick Administration of Ordinances now they will stay out a Sermon and as their Phrase is keep their Church diligently but when they come home they speak nothing of what they have heard they neither call themselves nor those under them to an account All this while the heart of these men the inward frame disposition and vergency of their spirits and affections are not cast into a new mold Many more there are of this branne on whom no reall work of grace is wrought no effectuall Change But I shall adde no more to this Use This comes to be inquired after more strictly in the second Use which is for Examination 2. We must all as in the presence of God put our selves upon Vse 2. For Examination this Apostolicall Character and note of triall whether we are transformed in the Renovation of our minds To this purpose that I may endeavour to distinguish the Pretious from the vile my businesse shall be to represent those many false glasses wherein multitudes behold their faces and deceive themselves with false representations which done I shall discover the true glasse of the Word of God which makes a true representation of our condition and accordingly it concernes us to put our selves upon Examination In the first place The first glasse wherein many behold themselves 1. False glasse is Civill Honesty is civill Honesty and Morality when men deale justly pay every one their own wrong not nor oppresse their neighbours they think all 's well with them and that their condition is very safe I know that morality may be a good stock to graft grace upon and many civill honest men even just dealing Heathens as Aristides Fabritius c. will rise up in judgment against many carelesse Professours yet all the morall Principles of Philosophers all the splendid actions of civill Justitiaries cannot bring any to the third Heaven To deale justly with men to live honestly in the world and unblameably is very commendable but Christians must arise higher than Principles of Nature and Morality There 's a new birth required Joh. 3. 5. Vnlesse a man be borne againe of water and of the spirit he cannot enter into the Kingdome of Heaven There 's holinesse required 1 Pet. 1. 15. But as he which hath called you is holy so be yee holy in all manner of Conversation Truth in the inward parts Psal 51. 6. Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdome Holinesse and Righteousnesse are conjoyn'd Luk. 1. 74 75. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without feare in holinesse and righteousnesse before him all the daies of our lives However others may differ from me in judgment I conceive that it 's easier for an open profane man to be converted then for a meere civill honest man who prides himselfe and blesseth himselfe in his morality and there rests satisfied I ground my assertion on Matth. 21. 31. Whether of them twaine did the will of his Father they say unto him the first Jesus saith unto them verily I say unto you that the Publicans and Harlots go into the Kingdome of God before you And what were those Pharisees but meere Formalists and Jusâ—itiaryes This is that which civill men boast off they live peaceably and pay every one his due I answer it 's well to live peaceably with men but dost not thou live at peace with thy corruptions dost not thou let thy sinnes lye quietly and harbour them in thy bosome unmortified uncrucified 2. Thou dost well in paying men their dues I would all would do so and such especially as make greatest profession of religion would they were more exemplary in their practice even in this particular and laying aside all delayes evasions and collusions I heartily wish these would deale justly with every one knowing that no unrighteous man shall inherit the Kingdome of God But let me aske thee dost thou pay God his due his due of prayer hearing reading meditation sanctifying his sabboths Here is a shibboleth that a meere Civill Morall man knoweth not how to accent ariâ—ht If he be a dishonest man who deales unjustly with his neighâ—ours in robbing and defrauding and going beyond him much more may he bâ— accompted dishonest who defrauds and robs God of his worship sabboths services and duties to be performed unto him A second false glasse is that of great parts gifts and endowments 2. False Glasse great parts and abilities whether naturall or acquired Many mistake parts for grace Such as are of excellent gifts and expressions men of voluble tongues are cryed up for Godly men who notwithstanding for all their gifts may be as meere strangers to Regeneration as Nicodemus was It 's sad to consider how many now adaies have abused their parts and have bent their wits to coyne new opinions and have borrowed from Gypsies a canting kind of language uncougth and unscripturall phrases more befitting Poets Stages Players Juglers then Preachers And these are cryed up amongst many for eminent Saints and converted persons whereas they never were acquainted with the great work of Mortification known and practised by such as are Saints indeed Let me tell you plainly for I affect plainnesse of speech A man may be as great a Scholler as ever Aristotle and Plato were and yet be a meere stranger from the life of God a meere Ignoramus in the Schoole of Jesus Christ Where ever parts are we may not envy the owners of them neither may we Idolize them It 's hard to tast much honey and not surfet and harder to have great parts and not to be proud of them Indeed good parts are great advantages and when sanctified do abundance of good but the greatest learning gifts nanaturall abilities and accomplisht parts may be in them that perish Wherefore gifts and abilities are no infallible Characters of saving Conversion The more parts any have the more lyeth upon their accompt and the greater is their sinne not to improove them to Gods glory And the greatest blindnesse it is to be inwardly blind And when men pride themselves in the quicknesse of their understanding volubility of speech c. When as in the meane time they favour not the things of God the mysteries of their salvation what will become of all their parts Perhaps God may take them away or continue them as aggravations of their greater sinne and judgment because they have a price put into their hands to get wisdome and are such fooles as want hearts to improove
and the Lord in judgement left them to their choice and in their extremities bade them goe to their gods and see whether they would deliver them The Lord punished contrariety with contrariety If ye will not be reformed by these things Lev. 26. 23. 24. but will walk contrary unto me then will I also walk contrary to you and punish you yet seven times for your sinns And when we refuse to hearken to him when he calls he will refuse to hearken to us in our greatest extremities when we call upon him It 's a broken but a very pathetical speech of Christ to Jerusalem O that thou hadst Luke 19. 4â— known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes There is a Critical day set down there is a dreadfull judgement upon those that brought not the Lords offering in its season The man that is clean and is Numb 9. 13. not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people because he brought not the offering of the Lord in his appointed season that man shall bear his sinne The old world gave no heed to Noahs Preaching they neglected the time that God allowed them for repentance No moâ—e time was Matth. 25. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowed when that was once expired a deluge overwhelmed them The five foolish Virgins slâ—mbred and slept when they should have been preparing of their lamps they went to buy oyle and in their absence Christ came and perpetually shut them out Esau sought Heb. 12. 17. â—enedictionem illam exquisissâ—t Beza the Blessing carefully with rears yet hee was rejected hee came when it was too late How many mischiefs befall men for neglecting their opportunities All these considerations should be as so many warning-pieces unto us and as so many prevalent incentives to cherish the whispers of the Spirit to take the benefit of the season Now whilst the Lord bids us seek his face our hearts must eccho back Thy face Lord we will seek Let us hearken to the motions of the Spirit and the checks of our conscience let us make much of the Spirit let us take heed of quenching and grieving of the holy Spirit whereby we are sealed unto the day of redemption An Angel swears in the Revelations There shal be no more time How soon Revel 10. 6. â— time may cease the Spirit cease working we cannot tel and time may be swallowed up in Eternity And therefore take this Caution as a word spoken in due season Beware of sadding the Spirit drive him not away from you for once having a repulse for ought you know he may come no more And thâ—â—â— have dispatch'd three Heads propounded of my Method I have asserted the truth of the point from Scripture â—eâ—timonies plainly evidencing the greatnesse of the Judgement when the Spirit of God departs from and will strive no longer with a people I have shewed how many wayes the Spirit usually strives with a people I have given in the reasons for the confirmation of the point In the next place it remains that I should reduce al home unto point of Practise by way of Use and particular Application This Doctrine affords six special Uses For Information Exhortation Reprehension Examination Direction and Consolation In the first place this serves for Information what a dreadfull Vse 1. For Information judgement lyes heavy upon any person whatsoever with whom Gods Spirit will strive no longer Was it not an heavy judgement when Gods Spirit left Saul and an evil spirit was sent to torment him Was it not an heavy case and dreadfull when the Philistines made war upon him and the Lord was departed from him And Samuel said to Saul why hast thou disquieted me to bring me up 1 Sam. 28 15 And Saul answered I am sore distressed for the Philistines make war against me and God is departed from me and answereth me no more neither by Prophets nor by dreames therefore I have called thee c. When Gods Spirit quite leaves a soul then the evil spirit takes possession of it Satan entred into Judas his heart and set him on work to betray Christ and when conscience gave him a bang and made him throw down the mony he felt Hell-fire flashing in him and betook himself to a desperate remedy to be his own executioner So I have read of Julian after he had departed from God and turn'd Apostate he had in his conscience more blows and butcherings Plures ictus laniatus At last when a dart hit him and gave him his fatal wound no man knowing from whence that dart came for it was a signal blow from heaven and was indeed the immediate hand of God at last he confest Thou hast overcome O Galilean thou hast overcome Vicisti Galilaee vicisti Now a little to set forth the greatnesse of the judgement upon those with whom Gods Spirit will strive no longer I le represent it you in these ensuing aggravations When God takes away his Spirit he usually takes away his Ordinances Whilst the Palladium remain'd with the Trojans they Aggrav 1. When God takes away his Spirit he usually takes away his Ordinances thought themselves secure The Jews put great confidence in the Ark they fet the Ark and went to battle with it against the Philistines and afterwards cryed up the Temple of the Lord the Temple of the Lord Herein they were superstitious they fâ—iled in putting too much confidence in the Temple They were Idolaters and followed Baal and Ashtaroth and thought the Ark would secure them The Ark would no more shelter prophane idolatrous people than the horns of the Altar would secure and shelter a Murtherer Yet questionlesse the Ark of Gods presence was a very great mercy and priviledge The Ark was kept away twenty yeares and they thought it long and the Text saith all the house of Israel lamented after the Lord. The sad report of the losse of the Ark brake Elies heart first and he fell down backward and his neck brake He heard 1 Sam. 7. 2. of the death of his sonnes their death went near but the losse of the Ark went nearer and Phinehas his wife named the child Iâ—habod saying the glory is departed from Israel because the Ark of God was taken She fell in travel upon that sad news and dyed presently 1 Sam. 4. 18 21 22. The taking away Ministers Ordinances Sabbaths are dreadfull judgements upon a people This the Prophet Amos foretels of Behold the daies come saith the Lord that I will send a famine in the Amos 8. 11. land not a famine of bread nor a thirst for water but of hearing the word of the Lord. And Christ himself threarens The kingdom of Matth. 21. 43. God shall be taken from you and given to a Nation bringing forth the
fruits thereof And these judgements God oftentimes inflicts upon those that contemne his Ordinances and often â—imes causeth a people to know the worth of them by the want of them Aggrav 2. God will not suffer his Spirit to woâ—ke in the Ordinances Or secondly if God continue his Ordinances and a people still resist the strivings of his Spirit this is another aggravation that the Lord wil not suffer his Spirit to work in the Ordinances What 's the Word without the Spirit but a dead letter The Word is the seed it is the Spirit that quickens it Now when God denieth his Spirit in an Ordinance and people hear onely a bare sound which goeth in at one ear and out of another and reap no profit and are never a whit wrought upon by an Ordinance this is a lamentable condition Enthusiasts cry up the Spirit and cry down the Word Formalists cry up the Word they keep their Church well that 's their own phrase but they regard not the workings of the Spirit This is Argumentum à bene conjunctis ad male divisa We have no warrant to leave the bright shining light of the Word and to follow a wild rambling light of our own The Spirit works by the Word and tyes us to the rule New devised lights may Levit. 10. 2 meet with the same judgement as Nadab and Abihu met withall for offering strange fire unto the Lord. Neither may we as Formalists doe rest in our comming to and hearing of Ordinances we must examine the working of Gods Spirit upon our soules When God gives quickning Ordinances let us pray for the energetical effectual working of Gods Spirit Deadnesse of Spirit saith Mr. Greenham is the grave of spiritual graces Between a lazy and a fervent performer of duties you may see the difference Greenham 2 Kings 4. 31 32 33 34. Gehazi went on in a carelesse formall manner and layd his staffe upon the child but there was neither voice nor hearing But when Elisha put his eyes upon the childs eyes and his mouth on the childs mouth the flesh of the child waxed warm O beware of slighting or resisâ—ing the â—pirit in an Ordinance lest in judgement God may give thee a bare Ordinance or resting contented with a bare outside formall service without any lively workings of the Spirit upon thine heart and that will be but as a carkasse when the soul is gone When people drive away Gods Spirit and will not regard its strivings Aggrav 3. God gives over those that resist his Spirit unto a spirit of delusion then God gives them over in judgement to a spirit of delusion 2 Thes 2. 11. For this cause God shall send them strong delusions that they shall believe a lye VVhen Ministery the Lords-day and other Sabbath-Ordinances are trampled under feet when the plain infallible rule of the Scriptures is laid aside when some flatter themselves with high swelling conceits of their own gifts upon pretence of a Light within them Dreams and Revelations then God in judgement gives them over to a spirit of delusion The Devil works upon their fancies and puffs them up with pride and their pride swels them and bursts them Beware of Pride and above all Pride of spiritual Pride Beware of itching eares after novel Doctrines Upon pretence of new truths many suck in antiquated long since exploâ—ed â—rrours And if it be an errour though I take it not so yet account it an errour of love I advise especially young beginners to beware of Scepticism high-slown curiosities in the study of divinity It 's a ground of experience Scepticism Rom. 14. 1. Quod si observassent Scholastici non totâ— spinosas salebrosas ne dicaÌ„ impiâ—s sacrilegas quaestiones in eornÌ„ libris habere mus P. Mart. Aggrav 4. God gives those over to a hard heart who resist the motions of the Spirit frequently produceth Heresie â—ereâ—e terminatesin Atheisme and my counsel is grounded upon the known rule Him that is weak in the faith receive you but not in doubtfull disputatâ—ons Would Schoolmen saith Pet. Martyr had observed this Scripture Study Fundamentals get a Body of Divinity in your heads and hearts before you venture upon Polemicals Be well provided and furnished with weapons from the Principles of Divinity before you grapple with gain-sayers A fourth and last aggravation I shall mention is this when Gods Spirit hath stroven long knockt and waited and is abused and resisted then God gives over such persons to an hard heart and a reprobate mind And an hard heart and a reprobate mind is an hell upon earth Isa 6. 9 10. Go and tell this people Hear ye indeed but understand not and see ye indeed but perceive not Make the heart of this people fat and make their ears heavy and shut their eyes lest they see with their eyes and hear with their ears and understand with their hearts and convert and be healed It 's cited by all the four Evangelists and in the Acts of the Apostles and the Epistle to the Romans by such frequent repetition of the self-same thing aggravating the greatnesse of the judgement It 's accounted the grand curse of the Gospel Joh. 9. 39. For judgement am I come into this John 9. 39. world that they which see not might see and that they which see might be made blind When men have been a long time under the sound of the Gospel and the Spirit hath moved and woed beseeching us to amend our lives and walk in an holy obedience and conformity to the will of God and yet we stand out and bid defiance to the Spirit of Grace then it is just for God to say hard heart seize upon such a one reprobate sense take hold of another let them be Sermon-proof and Judgement-proof let them remain insensible let their consciences be cauterized O whaâ— a fearfull judgement is this as the Apostle mentions But after thy hardnesse Roâ— 2. 5. and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God May these aggravations make deep impressions upon all our spirits and make us fear and tremble any more to withstand the sweet motions and whispers of the Spirit of God A second use is for Exhortation I entreat beseech exhort conjure Vse 2. For Exhortation you by all the motions of the Spirit by all the tenders of mercies patience and long-suffering of God that you would take heed of quenching resisting sadding the holy Spirit of God but cherish embrace make much of all the strivings of the Spirit of God with your soules To day the Spirit calls hear his voice to day the Spirit woes and would make a contract with your soules O now accept of him to day the Spirit invites lay aside all excuses and come It 's the Embassie that Gods Ministers are sent upon Now then we are Ambassadors for Christ as though