Lords prayer 1 Hee separates the Conclusion or Doxology from the Preface hee saith Our Father with all his heart and is willing to take acquaintance of God so far as to have a Father in heaven But when hee should come to the Doxological conclusion hee hath no Praise Kingdome power Glory Majesty Dominion to ascribe to God hee is better in the beginning of his duties worse in the end better at prayer than at praises Now this is the proper work of Saints yea of heavenly Saints and Angels to bee full of praises and to close their duties with highest admiration of God and hearts brim full of his excellencies apprehended The sincere worshipper is best at last hee begins full of self ends full of God His heart the longer hee hath been at duty is like the water that hath been over the fire grows hotter and hotter at length it boyls and runs over the poor narrow vessel cannot hold it while the fire burns so the godly say their heart hath burnt within them and even boyled over Psal 45. 1. Ebullivit cor c. their hearts have been in heaven when in praises and admirations of God 2 Hee separates the Petitions an hypocrite may say the three last Petitions no hypocrite doth say the three first Petitions with his spirit and understanding 1 An hypocrite may with all his heart say Give mee this day my daily bread Give mee Lord health peace plenty give thy blessing to mee my children my labours state stock bless my going out coming in adventures c. Here hee lefts up the voyce and weeps Hast thou no blessing for mee Bless mee even mee Oh my Father 2 Hee may pray with all his heart Forgive mee my trespasses forgive both guilt and punishment restore mee to thy favour as though I had never offended though hee doth but faintly promise to forgive others that trespass against him 3 He may pray with all his heart Deliver mee from evil i. e. from the evil one from Satan from his hands malice mischief Good Lord deliver mee but from tentations of Satan motions to sin occasions of sin departure from God unbeleef hardness of heart hee prayes not against them hee saith but faintly Lead us not into temptation 2 But for the three first Petitions hee cannot pray them at all 1 To pray that Gods Name may bee hallowed and Gods glory may bee exalted in every thing and take the precedence of his own name honour interest peace comfort so that God may bee magnified by his life or death what cares hee this is onely the frame of the truly gracious soul Father save mee from this hour but why should I pray to bee saved from this hour Father glorifie thy Joh. 12. 27 28 Name Let mee rather want my daily bread than thy Name want his glory Let come on mee what will or can so that thy Name may get glory let mee decrease so it may increase here in sincerity 2 No hypocrite doth pray Thy Kingdome come Come Lord Jesus come quickly but rather stay a while noli modo come not yet yet a little sleep and a little more slumber no hypocrite doth pray that the Kingdome of God should come into him in his life it is enough for him to come into the Kingdome of God at his death The hypocrite comes to God as a poor man to his neighbour when hee knows not what in the earth to do Sir I am come of a great errand I pray lend mee such a summe of mony so saith hee Lord lend mee thy helping hand and relieve mee in such a case and hee doth to God as Saul to his Unkle tells of his business his way and his Asses not a word hee speaks of the Kingdome 1 Sam. 10. 16. the childe of God comes and sayes Lord I have a great errand to thee it is about a Kingdome I come and not a Kingdome for my self but thee I have a rebellious untoward heart of my own Lord subdue it Blessed bee the Kingdome Lake 19. 38. that comes in the Name of the Lord Hosanna in the highest Let thy Kingdome come let it come to day before to morrow Bee like the Roe and like the Hart upon the Mountains of Spices Hee came Cant. 8. 14. to God of the same great errand Israel came to David with Behold thou art 2 Sam. 5. 1 2 3 our bone and our flesh wee want a good King wee come to offer thee a Kingdome to set up thy Kingdome and to anoint and chuse thee to bee King over us say us not nay make a League and Covenant with us 3 No hypocrite can pray Thy will bee done c. Onely the sincere soul saith that Petition Let thy will bee done not mine what thou commandest let it bee obeyed what thou imposest let it bee born give strength patience peace support rather than deliverance out of affliction It is written of mee that I should do thy will Agreed I would it might bee saith hee to God as Laban to Jacob according Gen. 30. 34. to thy word Lord with all my heart I had rather serve God than reign over men rather have the grace of obedience than the gift of working miracles Thy minde to mee a Kingdome is Da quod Jubes Jube quod vis Command first a Mallem obedire quam si possem miracula operari Luther willing minde then command whatsoever thou wilt I would Lord thy will should bee done in every thing yea I would have it done as well on earth as it is in heaven no grumbling repining questioning gain-saying no halving no halting or imperfect obedience to God no faint cold dead performing of any holy service but let thy will in every part of it bee observed punctually readily cheerfully universally let thy commands bee obeyed continually totally inwardly holily conscientiously and let thy worship bee performed purely spiritually livelily heavenlily Angelically Divinely perfectly with all the heart and minde and soul and strength and joy and delight Thus much for Prayer 2 For hearing I will not say but an hypocrite may hear much and often but hee doth not take heed how hee hears Hee is one of Ezekiels hearers or comers who Ez. 33. 31 32. say Come let us hear what is the word that cometh from the Lord they come and sit and hear as my people but they will not do my words for with their mouths they shew much love but their heart goeth after their covetousness But he is none of Isaiahs hearers or comers who say Come let us go to the house of the Lord and hee will Isa 2. 3 4. teach us of his wayes and wee will walk in his pathes An hypocrite may bee a great Sermon-hearer cannot bee called a Sermon-follower hee hath the ear tipt or the tongue tipt but hath not as the Priests in the day of their Consecration and the Leper in the day of his Purification had their ear and the
yea lower than the upper or middle Region of Hell lower than Sodomes Hell that if any place were lower and darker and hotter and more dreadfull in Hell than other there they should bee A little to open the words And q. d. Having spoken to Chorazin and Bethsaida vers 21. and pronounced to each of them their wo I have no better tydings for thee Capernaum Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou above all the rest It is such a Thou as that Dan. 5. 23. And Thou Belshazzar hast not humbled thy self though thou knewest all this Capernaum For the signification of the Name It signifies the place or Capharnahum Haebreis sonat vicum consolationis poenitentiae Aret. in Mat. 8. vers 5. Salmeron in Mat. 4. 13. town of Consolation and Repentance For the seat of it it was a noble City and Metropolis of Galilee pleasantly seated said Egesippus whereinto fell a spring of the same Name falling into the Lake of Genasareth It is a City where our Saviour was much conversant or resident Matth. 4. 13. Hee is said to dwell there * It is called Mat. 9. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own City There hee preached often wee read Joh. 6. Luke 4. 31. and other places insomuch as it became a Proverb Whatsoever wee have heard done in Capernaum do also in thy own Country Luke 4. 23. Here it is by a Metonymie locus pro incclis put for the people of that place Exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Passive lifted up and may bee taken in a threefold sense 1 By the hand of God as Joh. 12. 32. If I bee lifted up from the earth I shall draw all men to mee 2 By men and that first in way of scorn and derision Jo. 3. 14. Secondly In way of complement only as Naboth was exalted or set upon high 1 King 21. 9. Thirdly Or in point of honour and highest esteem So Est 2. 2. Mic. 4. 1. 3 By self This is alway faulty Hab. 2. 4. 1 Tim. 3. 6. Now if you ask In which of these respects Capernaum was lifted up I answer in all three 1 God had lifted it up in the expression of his extraordinary grace and bounty to this people This was a gracious Exaltation 2 They were thereupon highly lifted up in the eye of all their neighbours not in way of scorn or meer complement but in real honour This was an honourable and worthy Exaltation 3 By means of both these shee was vainly and sinfully lifted up in her own conceit This was a base and shameful Exaltation To Heaven Here the height of her Exaltation Heaven is taken sometimes litterally and locally For the place of Gods Throne and the seat of the blessed So the Article of Christs Ascent into Heaven is to bee understood 2 Sometimes Allegorically for the highest place of eminency or security Jer. 51. 53. Am. 9. 2. So here Their Exaltation was the highest Exaltation that couâ—d bee The Humiliation follows Thou shalt bee cast down to Hell It the humiliation had gone before as it did in our Saviour and doth constantly in all the godly it had been happy But casting down to hell after lifting upto Heaven is very miserable Herein two things notable 1 The natâ—re and kinde of this humiâ—ation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex alâ—o dâ—â—icio Bez in loc I am not ignorant that learned Groâ—â—us understands this only Allâ—gorically that Capernaum shoulâ— bee destroyed by an outward destruction but the 2â— vers telis us it is to bâ— understood of hell litterally Thou shalt bee brought down Deprimêris Bâ—za Ex â—lto dejiciêris Thou shaâ—t bee thrust hurried or violently and furiously tumbled and thrown down 2 The place and degree of this Humiliation Brought down to Hell Hell is sometime as Heaven before taken 1 Allegorically for the lowest or saddest state in respect of spiritual or outward condition So in many places 1 Sam. 2. 6. Pâ—al 16. 10. and 18. 5 Thus is the Article of Christs descent into hell to bee understood 2 Locally and properly for the place and punishment of the damned Luke 16. 23. So here So that wee see a double state of Capernaum here you would think somewhat like that of our Saviours of Humiliation and Exaltation or descent into hell and ascent into heaven But they do toto coelo differre they are most extreamly different 1 In Christs Humiliation went before and Exaltation followed hee first descended into hell after ascended into heaven Here is a lifting up to heaven first and a casting down to hell follows 2 In Christs case the descent into hell was Allegorical not Local but his ascent into heaven was Local and Litteral not Allegorical here e contra the happiness was Allegorical and Imaginary but the misery real and literal 3 Christs hell was a short hell leading to an everlasting heaven here a short heaven leads to an eternal hell Therefore indeed it is more like to Satans twofold condition whose exaltation went before his destruction 1 Hee was really lifted up to heaven by the bounty of his Creator 2 Hee was sinfully lifted up by pride in that state 3 Hee kept not his habitation made but a short stay there having forfeited all 4 Then hee was judicially and violently thrown down as lightning into hell where his eternal abode must bee So that gather up all wee have said and put it together and wee shall have a sad observation put into our hands Think seriously of it England Think of it London Think of it every secure Professor that readest it For the words are as if Christ had said A place a Professor a City Country or person singularly and extraordinarily honoured by God with highest Gospel-priviledges eminently honoured and esteemed by all other Christians and Neighbour Churches and highly sensible of their own enjoyments that they reckon themselves as safe as safe can bee they think themselves next door to heaven they are lifted up to it and but one step more and they are in it may yet all this while bee deceived by an imaginary heaven and yet after fall yea bee thrown down without all mercy by Divine vengeance into the lowest hell to bee below even the rest of the world yea the worst of men Sodome it self and there must abide for ever Here wee may take up sundry usefull and smart observations Obs 1. The present and future state of many is very much differing Capernaum now lifted up must at last bee brought down 1 So it is in Temporals Nebuchadnezzar Haman Sennaâ—herâ—b Jereloâ—m and other wicked great ones knew their beginning their present rise and glory but knew not their end they saw not how slippery the ground was whereon they stood Amalek the first among the Nations their end was to perish for ever Num. 24. 20. Babylon the glory of Kingdoms and excellency of the Chaldeans became as Sodome Es 13. 19. It mounted up to heaven and was fortified with the highest walls and
Jo. 17. 6. 10 â—â— declared thy Name and these though Babes are children they have thy Spirit and Grace and Image on them Christs weaker ones are called Babes in a three-fold respect 1 They are the worlds Babes very children and weak in outward things compared with the men of the world who are much wiser in their Generations than these children of light their wisdome is foolishness to the men of the world who Luke 16. 8. through wisdome know not God They are above the Gospel and these acknowledge 1 Cor. 1. 21. the Gospel far above them yea look upon every man almost in the world as excelling them Wee are in their sight as Grashoppers and so were wee in our own Num. 13. 33. sight 2 They are God Almighties Babes who confess with Jeremy and with Solomon O Lord I am a childe a very Babe Ier. 116. â— King 3. 7. Teach mee to know thee They go to God and say as the Greeks to Philip Wee would faine see Jesus Reveal thou Father of lights thy Son to us children of darkness wee cannot know him except thou Io. 12. 21. reveal him 3 They are Christs Babes who like those children that followed Christ with Hosannaes of Acclamations when the Mat. 21. 15. great Rabbies refused and disdained him these cleave to Christ in simplicity Surgunt indocti of faith and obedience and catch away the Kingdome of heaven from the wise and prudent These bewayling their own ignorance and untractableness come to Christ as Philip once Lord shew us the Father and it sufficeth us Except Jo. 14. 8. the Son reveal the Father wee can never know him Mat. 11. 27. Now the least of these Babes is much safer than the highest flown hypocrite in the world It is not the will of your heavenly Father that one of these little ones should perish Matth. 18. 14. saith out Saviour 3 Whosoever hath Jesus Christ revealed to him so divinely immediately and prevailingly that hee is convinced of his undone condition without him happiness by enjoying him acknowledgeth him the Son of God relieth on him as an All-sufficient Saviour able to save to the utmost all that come unto God through him Heb. 7. 25. This man is safe for flesh and blood doth not reveal these things to the soul but the Mat. 16. 17. Father and all that have heard and learned this of the Father come to him and such will not hee ever cast out No man knoweth the Son but the Father neither Jo. 6. â—5 the Father but the Son and hee to whom hee shall reveal him As some man hath it may bee some rare receit which hath cost him dear and hee will not part with it for any mony and none knows it but himself hee hath some especial friend that is dangerously ill and to him hee saith I have that will do thee good and I will give thee my Receit which I will not impart to any other So is Jesus Christ Gods rarest Receit as I may say an unknown secret and mystery to the world But God saith of every Elect as hee did of Abraham Abraham is my Jam. 2. 23. especial Friend hee is not every body Shall I hide from Abraham any thing I intend Gen. 18. 17. to do So hee saith I have that will do every poor beleever good I will tell this poor soul of my Son I will give him my Receit I will reveal my Son to him I will tell him how hee is to use and apply this Remedy and hee shall bee safe 4 Such as are cast down and kept low by hard labour for their soules who are even weary spent and tired out in seeking the Kingdome of heaven these are called by Name vers 28. Come to mee all yee that labour c. I will give you rest It is meant of soul-labour Many have been brought up to sore labour all their dayes who are strangers to soul-labour The worldling all his labour is for his Belly saith Solomon The godly all his labour for Eccl. 6. 7. his soul and all little enough the one labors for the bread that perisheth the other for that which endureth to eternal life The Jo. 6. 27. one saith What shall I do to bee rich What shall I eat or drinke The other What shall I do to bee saved These who do not wish for heaven but worke and labour Act. 16. 30. and wait for heaven that do not play and idle away their salvation Phil. 2. 12. but worke out their salvation with feare and trembling These shall be safe 5 Such as are over-born and laden with the burden of sin Come to mee yee that labour and are heavy laden neither bodily-labor nor body-burden is here intended but both spiritual Hee that is laden with worldly cares or hee that is pressed down by bodily pains and hath his load of worldly crosses is not the man here called but hee whose back or heart rather is ready to break under the burden of sin the wrath of God sense of guilt that cryes out I have had my part of worldly cares and I have felt the burden of pains diseases reproaches c. These to some are heavy to mee light afflictions Sin is the burden Affliction I have 2 Cor. 4. 17. Psal 38. 4. born and had comfort under it I have been laden with reproaches and could rejoyce under them But my sin is greater than I can bear I am oppressed Lord undertake for mâ—e or ease mee as Hezekiah said Isa 38. 14. 6 And lastly Thou must know it is not all thy labouring be it never so hardly nor thy feeling thy burden bee it never so heavey that makes thee happy but coming unto Christ finding the disease and feeling pain is not health or the way to it but going to the Physitian and using the remedy In the last place therefore I say I shall secure and exempt all such poor soules out of this danger as do come unto Christ Jesus in a right manner which I shall a little more particularly infist upon after I have shewed how many miss of life by not coming to Christ or not coming in a right manner You will not come to mee Jo. 5. 40. that you may have life hee sadly complains 1 There are some that say flatly Wee will not come to thee for life upon thy termes as they say Jer. 2. 31. or as Corah Num. 16. 12 13 14 and his companions to Moses Wee will not come to thee Thou wilt put out our eyes Wilt thou if wee follow thee and wee must look for somewhat future and invisible Wee know not what that Land of Promise is wee shall have no present advantage of inheritances and estates And thou wilt bee a Prince over us to command us too No no Wee will not come up 2 There bee many that come to as little purpose 1 That come to him in words
lost among the great Rabbies said hee where his Grace and his Holiness are their ordinary Titles and salvation is no where in such danger as among Christians Professors Saints The children of the Kingdom As when the Conqueror comes the children of the Kingdome go to the pot when Plebeians and vulgars escape so when the Lord comes to Judgement it will go better with Pagans and Infidels Sodome and Gomorrah than with unsound Professors The last shall bee first and the first and for most shall bee last was a Proverbial speech our Saviour much used The smartest storms follow the hottest gleams usually This I shall further clear by Instances first and after by Arguments confirme it 1 Instance Was not Balaam lifted up on high of whom it is said The Spirit Num. 24. 3 4 15 16. of God came upon him that hee had had his eyes shut but now open that hee heard the words of God that hee saw the visions of the Almighty falling into a trance but having his eyes open all the while and after hee that had the knowledge of the most High and saw the vision of the Almighty There is never an Enthusiast alive never a Quaker of them all can speak of more Visions and Apparitions and extraordinary Revelations then hee yet a notorious Impostor 2 Was not Saul highly exalted when the Spirit of the Lord came upon 1 Sam. 10. 6 9 12. him as it did that hee prophesied and was turned into another man not a new man and God gave him another heart yet not a new humble holy and soft heart of flesh hee prophesied to admiration all the talk was now Town and Country of Saul What is this that is come on the son of Kish yea hee had such extasies and such actions as none of all the company of Prophets hee stript himself lay naked all day and all night on the ground and brought in a new way of Prophesying into the world 1 Sam. 19. 24. 3 What shall wee say of the Pharisee who so highly applauded himself I am Luke 18. 11 12 14. not one of your Extortioners I fast twice in the week c. yet is hee after his self-justifying left under a sentence of condemnation 4 Magus was not hee high flown of a sudden hee heard beleeved wondered Act. 8. 13. was baptized stuck close to the Preacher Philip was in an extasie was ready to give any mony for spiritual gifts hee wanted nothing so much now as the Holy Ghost hee would bee an eminent Saint or nothing yet a rotten Hypocrite What shall wee say of Judas who had received part with the first Apostles not the latter seventy Disciples and did partake of the same spiritual endowments with the other Apostles to preach the Gospel heal diseases cast out devils and had the keyes of the Kingdome of heaven committed to him equal to Peter and the rest of the Disciples and the bag above all the rest hee was lifted up to heaven indeed when hee had commission to let others in yet went hee not in himself Hee was Legatus a latere Christi Hee was Angelus in Penna Re latro corde Gehenna Were not those Virgins fair for the Kingdome who had been called became Professors were furnished with Lamps Vessels and Oyle yet were shut Mat. 25. out I will say nothing of Sardis who had Rev. 3. 1. an Angel to her Minister and was her self a Golden Candlestick who had onely a name to live and was really dead But the Church of Laodicea bare the bell from them all There were the Saints indeed Shee was rich increased with goods and wanting nothing at all yet was indeed and truth poor miserable blinde and naked But above all what shall wee say to that startling place Heb. 6. 4 5 6. where such as were Enlightned and had tasted of the heavenly gift and were made paâ—takers of the Holy Ghost and had tasted the good word of God and the powers of the world to come and did seem to have been in heaven already yet fall away and utterly perish Here are five high steps leading towards heaven of which more hereafter 1 They were enlightned they had been darkness but now might say they were light in the Lord This the lowest step 2 They had their taste and relish as well as light and notion they had something in them inwardly they had a taste and relish they were savoury persons yea 2 tasted of gifts eminent gifts 3 Yea they are called heavenly gifts such as come from heaven lead others to heaven and you would think even go to heaven they make the possessors of them to bee heavenly Christians Such heavenly and gifted Saints may perish 3 They are partakers of the Holy Ghost in those extraordinary acts and gifts of it to speak with Tongues cast out Devils expound Scripture utter Prophesies not partakers of the renewing sanctifying regenerating heart-sanctifying work of the Holy Ghost 4 Tasted of the good word of God Herein three things 1 They have had some work upon their hearts and conscience by the word 2 They have looked upon it as Gods word and been affected as if God himself had spoken to them 3 They have had their part in the good word all the word is good but some part seems to bee more good and delightful viz. the Promise these have tasted the sweet of the promise are able to speak great things of the goodness of the word 5 And have tasted of the powers of the life to come wherein three things too 1 They may speak contemptibly of the things of this world and discourse much of the vanity of all sublunary things and speak highly and admiringly onely of Eternity the life to come 2 They have had sad apprehensions of hel wrath and damnation to know the Terrors of the Lord and they have at other times been taken up into the third heaven but neither in the body nor out of the body but onely in imagination 3 And they have felt the power and force of both mightily to terrifie or to comfort above any thing in the world Powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the power of the one and the glorious joyes of it and the power of the other to tremble under the horror of it There is much contained in the word Powers and so again in the word Tasted Some conceive it signifies no more but a light smack and small rellish as in the fourth verse tasted the good word of God h. e. as Cooks who dress great feasts for others taste a little of every thing but sit not down at table with the Guests so may unfound Ministers or Professors But I conceive there is more in it to taste is to experiment to bee under the power of it so as to know perfectly what the thing is So Jesus told his Disciples They should not taste of death till they had seen Matth. 16. 28. the Kingdome of God come with
wings a peece they had also hands under their wings and feet besides And it is said their appearance was like burning coals and their motion was like a flash of lightning Here was nothing but activity and readiness for service with the greatest expedition Let mee quicken you with a few Motives 1 Look you faile not of grace for if you do you will faile of glory and faile of Heaven Heb. 12. 15. you read of failing of the grace of God Rom. 3. 23. you read of failing or falling short of the glory of God It is the same word faile of grace and faile of salvation By grace you are Eph. 2. 5. saved The Schollar must bee at School fitted for the University or hee cannot bee admitted there is not the place to learn his A B C or his Eight parts of Speech and the Christian must bee in the School of the Church trayned up and made fit or meet for that heavenly society here practise the singing the Songs Psal 137. 4. Rev. 14. 1. 3. of the Lord in a strange land that hee may sing them the readier upon Mount Sion The childe usually lives not when borne that had not his due time and growth before borne if wee dye before the time before wee have had our due formation and qualification for our translation Christ formed in us there is no possibility of living there The stroke of death and bar of judgement fit no man for heaven There is not the time and place of conversion The stone and timber was hewed and fitted in Lebanon there was no hammer to be used in the building You must get your 1 King 6. 7. work done here in the Grave is no place of opportunity 2 If you faile of True grace the grace of God it is all one you will faile of salvation There is no base mettal currant in heaven but such as hath the Image or superscription of God upon it It must have solidity and weight The Lord weigheth the spirits They must have their weight Thou Lord hast pleasure in uprightness requirest truth in the inward Prov. 16. 2. 1 Chron. 29. 1â— Psal 51. 6. 1 Tim. 1. 5. Rom. 12. 9. Eph. 4. 24. 2 Cor. 1. 12 parts It must not bee the Kings stamp upon Adulterate Coyne It must bee faith unfained love without dissimulation holiness of Truth sincerity of God or nothing 3 If you shall faile in the number and measure of growth and degrees in grace I will not say but you may bee saved that is it is possible but you will have a hard bargain of it to bee as Peter saith Scarcely saved 1 Pet. 4. 18. or as Pauls phrase is to come off with some loss or difficulty and bee saved yet so as by fire 1 Cor. 3. 15. Whereas as Paul saith If you come behinde in no gift of grace you may with comfort wait for the appearing of Christ 1 Cor. 1. 7. And Peter saith If these bee in you and abound an abundant or open and easie entrance will bee granted to you into 2 Pet. 1. 8 11. the Kingdome of God 4 On the other side True Grace attained and maintained gives True peace of conscience and security to the soule in whatsoever distresses If pressed above measure even to despair of life the conscience is full of rejoycing upon the testimony of simplicity and godly sincerity that 2 Cor. 1. 12. not in fleshly wisdome but by the undoubted grace of God such have had their conversation in the world Such may say with holy Job Though hee kill mee I will trust in him but I will maintaine my wayes Job 13. 15 16. before him hee also shall bee my salvation for an hypocrite shall not come before him Such may as Peter saith When the heavens shall pass away with a hideous noise and the elements melt with extremity of heat and the 2 Pet. 3. 10 13. earth with all therein bee dissolved then mâ—y they according to the promise of God expect a new and better heaven and a new earth Yea such shall have a heaven on earth such shall see the New Jerusalem coming down from God out of heaven Yea saith Rev. 21. 2. Christ to such I will make him a Pillar in the Temple of my God and hee shall go no more out And I will write upon him the name of my God and the name of the City of Rev. 3. 12. my God the New Jerusalem which cometh down from my God out of Heaven and I will write upon him my new name 5 Which is more This is the onely way to glorifie God and his glory is much more to bee prized than our glory yea than our salvation To seek our own glory is no glory especially in competition with Gods glory Prov. 25. 27. and it is less sincerity Joh. 7. 18. God hath no glory at all upon earth but from a few sincere gracious souls of whom God saith This people have I formed Isa 43. 21. for my selfe they shall shew forth my praise And the godly have learnt to set a higher price on Gods glory than their own salvation as did our Saviour Joh. 12. 27 28. When hee first prayed for himself My soule is troubled Save mee c. hee gives that over with submission Thy will bee done I came therefore to this houre But bee I saved or not saved Father glorifie thy Name and in the Lords Prayer we are taught to pray first Hallowed bee thy Name and then Thy Kingdome come A godly soule like his Saviour Jo. 17. 4. Desireth first to glorifie God then that God should glorifie him True Grace doth not onely procure to the soule an heaven upon earth but to God an heaven on earth And hee doth seem to rejoyce more and so do the heavenly Rev. 11. 15. 12 10. host when the Kingdomes of the earth are become the Lords by a considerable increase and addition of new godly Converts then that the Kingdome of heaven is the Lords I read that Israel in the day of their solemn Thanksgiving and Rejoycing Exod. 15. 2. did proclaime God to bee their God and did promise to prepare for him an habitation It is more piety to prepare the heart for an habitation for God than to desire God to prepare heaven for an habitation for us 6 Lastly Bee diligent to get to keep to exercise to increase and improve Grace you will live usefully cheerfully fruitfully you will dye hopefully joyfully heaven-fully and enter into heaven with full assurance by a free and open passage 2 Pet. 1. 11. Now to conclude the Use with a few Directions 1 If thou wouldest not meet with Capernaums sad disappointment in the end Luke 14. 28. when thou first makest entrance begin and count the cost and resolve to goe through or never begin Resolve to regard neither winds nor clouds or never lay thy hand to the Plough nor go out Eccles 11. 4.
to sow See how thou canst answer Christs question Can you drinke of the cup I am to drinke of and bee baptized Mat. 20. 22. with that Baptisme that I am to bee baptized with Before you expect hee should answer your desire to sit at his right hand in his Kingdome Resolve first that it is a strait way or gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a narrow Mat. 7. 14. and steep passage as that of Jonathan and 1 Sam. 14. 4. 13 his Armor-bearer climbing up on their hands and knees between the two sharp Rocks of Bozez and Seneh And that it will cost thee much labour and paines And then resolve further that it is a narrow way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way full of affliction There are Lions and Anakims and Amalakites in the way all along and through tribulations is the way into the Kingdom of heaven Therefore as the Lord commanded when his people were to go out to battel they should make proclamation that if any was fearfull and faint-hearted hee should depart least his Deut. 20. 8. brothers heart should faint as well as his So doth Christ prolaime if any man come after mee Let him resolve to take up the Cross and to forsake father mother brother sister yea his owne life also or hee is no Luke 14. 26. 3◠Disciple for mee 2 If thou wouldest go through with thy work having purged thy heart from that former base and slavish fear Get thy heart ballasted and filled with holy and Religious fear Salvation is not to be wrought out but with fear and trembling Nor is Phil. 2. 12. holiness to bee perfected but in the fear of God 2 Cor. 7. 1. Blessed is hee that Prov 28. 14. feareth alwayes in this sense Never fear him that feareth himself Fear God fear Satan fear sin fear the world fear thy own self bee jealous of thy own heart Omnia tuta time fear pride security decayes fear some secret sin spiritual sin tepidity luke-warmness ossitancy presumption non-proficiency fear taking cold leaving thy first love fear thy station and examine it fear and try thy profession fear and question thy faith thy comforts But above all feare security self-sufficiency hypocrisie and Apostacy 3 Keep a continuall watch and constant guard 1 Cor. 16. 12. Watch and stand fast are put together Watch in duty watch out of duty in prayer Watch and pray watch in hearing watch in thy Calling watch when alone watch in company Thy enemies are many mighty subtil and restless thy dangers are many great and for the most part unsuspected no place business imployment duty company secure therefore ever watch 4 Bee sure to keep conscience tender and pure tender as the Apple of thy eye to bee sensible of the least mote or dust where conscience is kept tender 1 It will not admit of the least sin it will not say of any sin Is it not a little one 2 It will not exempt and shelter any beloved sin to say Deal gently with my Absolom 2 Sam. 18. 5. 3 It is very sensible of and gives great heed to the private admonitions and smitings of his own heart as David when upon a small occasion 4 It dares not sleight 1 Sam. 24 5. a reproof from any hand Even a childe may lead such Isa 11. 6. 5 It dares not intermit any duty 6 Nor dare it performe any duty sleightly or cursorily offering 2 Sam. 24. 24. to God that which costeth nothing 2 Conscience is to bee kept pure And where it is so 1 All gross sin is forsaken and detested 2 All secret sin is shunned and avoyded 3 Vnknown and unavoidable sin is bewayled 5 Take heed again and look as much to thy self lest there should bee found in thee an evil heart of unbeleef in departing Heb. 3. 12. from the living God It is an evill that hath caused many a one to fall yea the mighty have been wounded by it Moses and Aaron were for one act of unbeleef kept Numb 20. 12. out of Canaan Take heed of questioning Gods power faithfulness truth love mercy protection assistance especially of with-drawing thy whole dependance upon Christ In quietness and confidence thou wilt finde safety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hoc vinces This is Isa 30. 15. to bee strong in the Lord and in the power Epl. 6. 10. of his might When in our feares wee flye to Christ and awake him as the Mat. 8. 25. Disciples did or call upon him as the Gibeonites did on Joshua slacke not thy Josh 10. 6. hand wee have put our selves under thy protection then hee holds his honour truth and Covenant engaged for thee When I am weake I am strong saith the 2 Cor. 12. 10. Apostle What time I am afraid I will trust in thee Whither should the Bird flye but Psal 56. 3. to her hill and the Cony but to the Rock Then wee have not onely the Armour of the Lord on us But the Arme of the Lord stretched out for us Scanderbegs Sword and his Arme the one without the other could do little Let thy military word bee the sword of the Iudg. 7. 20. Prov. 18. 10. Psal 60. 12. Ex. 17. 15. Lord and of Gideon The Name of the Lord is my strong Tower through God I shall do valiantly Jehovah Nissi the Lord is my Banner or in God I will set up my Banners This faith made the people of God valiant and victors in sharpest conflicts and put to flight all Armies of men and Devils How heroically was that spoken by Luther If I knew there were as many Devils to oppose mee as there bee Tyles on the houses at Wormes in the Name of Christ I would go on 6 Learn to prize and to submit to a plain powerfull quickning sin-discovering and heart-searching Minister and take heed of forsaking the Assemblies as the manner of too many now adayes Heb. 10. 25. is and whither have wee seen such arrive at length but to make a fearful shipwracke of faith and a good conscience And learn to prize such acquaintance and Christian friends as will strengthen thy hand in God 1 Sam. 23. 16. And flye as out of Sodome from such a companion whose example or counsel may corrupt thee and stop thine ears against such Charmers and Seducers as under pretence of New Lights would draw thee from the old pathes and take heed as much of a detestable Neutrality or utrality a halting between God and Baal lest wanting love zeal Ier. 6. 16. and courage for the truth God should give thee over to strong delusions to beleeve a 1 King 18. 21 2 Thes 2. 10. 11 lye 7 Learn conscientiously to make use of the holy Ordinances of God 1 By holy preparations before Jam. 1. 21. and stirring up quickning desires and affections 1 Pet. 2. 2. that you may grow thereby 2 With an awfull and religious acknowledging and sanctifying
said Psal 72. 16. There shall bee a mighty increase and rich return to such blessed souls Thou mayest perhaps Reader think mee to dwell long upon this point I answer with Davids words to his brother And is there not a cause I shall confess the truth I have a designe upon thee but it is an honest one The self-same design I would have thee have upon Christ I would not leave thee till by importunity I have prevailed with thee to go to Christ that thou mightest go to Christ and not leave till by thy importunity thou hast prevailed with him to come to thee Importunity prevailed once with a sterne and unjust Judge Luke 18. 5. And shall it not with a meek Saviour It fetched water out of a flint that was dry and shall it not draw milke out of breasts that are full Oh that thou wouldest hearken unto mee in this as Jotham said That God may hearken to thee Do but try and do thou shew the same unwillingness to part with Christ as once Elisha did to part with his Master Tarry thou here saith hee three 2 King 2. 2. c. times for I am sent to Bethel said hee then to Jericho then to Jordan and hee as often doth reply with a peremptory resolution As the Lord liveth and as thy soul liveth I will not leave thee Do thou so and thou shalt not bee shaken off And bee confident it will bee said to thee as it was to him at last Then tell mee What I shall do for thee Elisha before I go aske what thou wilt then saith hee Let mee have a double portion of thy spirit A hard request said Elijah my only request said Elisha Do thou the like Lord if I may not have thy bodily presence let mee have thy Spirit and a double portion of it There is nothing hard with thee I know my request is great I confess not hard hard for mee to aske not for thee to grant and it is easier for thee to bestow than for mee to beleeve it so Persist and thou hast prevailed Take unto thy self words and if thou receivest a repulse sit not down by it but redouble thy importunity Take Jobs words If I hold my tongue I shall give Job 13. 19. up the ghost I must speak I must and will have an answer what ever come of it Take the Churches words Lam 3. 49. 50. Mine eye trickleth down and ceaseth not without any intermission Till the Lord look down and behold from heaven For the Lord will not cast off for ever But though hee cause grief yet will hee have compassion according to the multitude of his mercies vers 31 32. yea take the Lords own words and humbly retort them Hos 11. 8. How shall I give thee up Ephraim How shall I deliver thee Israel say thou Lord How shall I give thee up then How shall I deliver thee and part with thee then How shall I be made as Admah and set as Zeboim Oh let thy heart bee turned wthin thee and thy repentings let them bee kindled together 8 The eighth coming is to come to Christ with self-denial Matth. 16. 24. If any will come after mee let him deny himself c. Now there is a threefold self to be denied 1 An Evill 2 A Civill 3 Holy self 1 Evill self Nicodemus denied his evill self when hee came first to Christ by night Joh. 3. 2. to become his Schollar and to bee informed by him in matters of Religion hee denied his Civil or Secular self when hee openly avowed and pleaded for Christ Joh. 7. 50. But hee went further when hee owned a crucified Christ and joyned in the charge of his honourable burial Here was a Jo. 19. 39. totall self-denial or more plainly in Paul who denied his Evil self at the first call when hee said Lord what wilt thou have mee to do Act. 9. 6. his Civil self hee denied when afterwards hee said I am ready to bee bound and to dye for the Name of Act. 21. 13. Jesus but his denial of his holy and Religious self was highest when hee said I count all loss and dung even my righteousness and all that I may win Christ and bee found in him c. Phil. 3. 8 9. Wee come not to Christ at all if wee come not off from all things else and relye alone on him If our branches to allude to Ezekiels Parable when they grow up shall lean to any other Eagle any other Ez. 17. 6 7 8 9 10. prop to bee supported and nourished by that hee might water it by the furrows of her plantation Shall they prosper shall not the root thereof bee pulled up and all the fruit cut off and all wither when the East wind cometh yea they shall wither in the very furrows where they grow But the example of all examples in this As in all our other duties is Christ himself who bids us follow him and go no further than hee goes before us Hee had indeed no Evil self to deny but what a proof of high self-denial did he give in the first step of his humiliation When hee left a Kingdome and glory in heaven to become the Son of man and when hee refused a Kingdome on earth when offered Io. 6. 15. and almost forced on him was not here a mighty Civil self-denial as when hee refused all the Kingdomes of the world tendred by Satan upon base and dishonorable termes hee shewed hee had no Evil Mat. 4. 10. self to bee corrupted and wrought upon hee denied his Spiritual self when hee said I came not down from heaven to do my own will but the will of him that sent mee Jo. 6. 40. It is as if hee had said to his Father If I have a body or a soul If I have life limbs honour esteem all shall go to do thee service I am content to do thy Psal 40. 8. Mat. 20. 28. will I came not to be ministred to but to minister And to his Church hee said If I have grace spirit righteousness soul body bloud any thing that may do poor sinners good all shall go if you want righteousness merits comfort come to mee you shall never want while I have ought yea let me be taken so that these may escape Io. 18. 8 9. saith hee to his enemies and as Judah to Joseph Let mee bee bound and Gen. 44. 33. remain a Bond-man I refuse it not Let not my poor brother for whom I have undertaken suffer yea further said Christ Let mee bee poor so they may bee inriched 2 Cor. 8. 9. let mee bee a curse so they bee 2 Cor. 5. 21. blessed yea let righteousness and all go and let mee bee made sin so they may become righteousness before God I am content yea he did not onely deny a civil and an holy self but a Divine self when hee was content his glory should bee vailed as Moses his was
vain is the snare laid in the air to catch the bird the danger is when shee comes down to the ground The way of life is above to the wise to escape the snares of death below The Christian must bee an Amphibion not live wholly in one element but his body on earth his soul in heaven like the Eagle whose food is below neast on high shee comes down for necessity to bait and water and upon the wing again So should the Christian in using the world as not using it have to do with it for necessity then up again to 1 Cor. 7. 31. God again I am continually with thee Psal 73. 23. as the Dogs at Nyle or Gideons Souldiers at the Rivers side lap or sip and away Judg. 7. 7. or as Elias eat and drink a little then high us to Horeb the mount of God Hee is a poor Christian who like the Reubenites 1 King 19. 8. hath all his Inheritance and business on this side Jordan but hee happy who like the Manassites hath one half on this side the other half on the other side Jordan CHAP. IX Of the three Crowning Graces whereof the Hypocrite is ever found defective FOurthly The hypocrite is ever found wanting in the Crowning and perfective Graces whereof I shall name three Integrity Integrality and Perseverance The Scripture speaks of a threefold Perfection of Christians answerable to which are these three Graces 1 There is a perfection of hearts And Asahs heart was perfect This is the 2 Chron. 15. 17. perfection of Integrity 2 Perfection of parts as the body when it hath all the members Lev. 20. 21. So when wee are perfect and intire wanting nothing Jam. 1. 4. So that wee come behinde in no gift c. 1 Cor. 1. 7. This is the perfection of Integrality 3 When wee hold out to the end this is the perfection of Perseverance Both Hebrews and Greeks have one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both the end and perfection There is no perfection at all if it endure not to the end The Apostle 1 Thess 5. 23. hath a most significant word The very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body may be kept blameless unto the coming of our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies properly to sanctifie you totally and finally There is Integrity Integrality and Perseverance all three together 1 Integrity is the first Crowning and Gen. 6. 9. Job 1. 1. perfective grace it is often called our Perfection It is the shining grace and the varnish that sets off all other graces with a lustre It is that which constitutes a Christian and is of his very essence No sincerity no Christian It is not onely a grace but the Grace of all graces whence they all are denominated and grace is no more grace if sincerity bee wanting Faith is not faith if it bee not unfained faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is love love if not without dissimulation 1 Tim. 1 5. 2 Tim. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 9. nor is holiness and righteousness any thing if it want Truth Eph. 4. 24. This makes a Christian currant though hee want some graines as Asa his heart was perfect 2 Chron. 15. 17. without this hee cannot pass An hypocrite wants many things but sincerity most hoc unum deest therefore hee miscarries The worm never breeds but in the sappy unsound wood The Apostle calls sincerity Incorruption Eph. 6. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compare those two Texts Heb. 2. 4. and Heb. 10. 38. And you may collect this that hee whose heart is not upright in him is first lifted up then drawn back then God draws back too and hath no pleasure in him then God leaves him owes him a shame layes a stumbling Ezek. 3. 20. block in his way hee falls foulely and desperately at last as Judas Ananias Saphira Alexander the Coppersmith who had they been sincere they had never drawn back unto perdition It is a rule in Nature all corruption comes from composition therefore all sublunary bodies decay but what is uncompounded is incorruptible the heavens are such bodies a quintessence therefore decay not all corruption in a Christian comes from composition where the heart is not single but any mixture of guile such hold not out pray for sincerity rather than singularity for integrity of heart rather than eminency of parts 2 Integrity is ever accompanied with Integrality which is the best discovery of sincerity This is our next perfection The Christian must bee a compleat man his Armor is a compleat Armour and his obedience must bee compleat to stand Eph. 6. 13. Col. 4. 12. 1 Cor. 1. 7. compleat in the whole will of God Hee must come behinde in no gift grace or duty that hee may wait for the appearance of Christ Jesus Hee must bee perfect and intire wanting nothing His whole soul and body and spirit must bee sanctified Jam. 1. 4. 1 Thess 4. 12. wholly Universality is one of the best notes of a Christian though one of the worst of the Church Dolus latet in particularibus sinceritas patet in universalibus I may say here deceit lyes in particulars sincerity in universals Where you see one walk in all the Ordinances of God call him sincere as Zachary and Elizabeth where Luke 1. 6. you see halting in one as the young man hold him suspected yea where you see one do many things as Herod if not all one is none and many is none All or nothing See then that no grace want her mate as it is said Thou hast zeal it may bee but is thy zeal coupled with Es 34. 16. Rom. 10. 2. 2 Pet. 1. 5. knowledge knowledge thou hast but is it accompanied with vertue thy vertue with faith thy faith with love thy love with obedience obedience with conscience conscience with sincerity sincerity with integrality Then there is no danger but all is safe But wee may write of every hypocrite what wee do of some books that had been excellent if some peeces had not been lost desiderantur non-nulla some thing is wanting the book is imperfect and no body can tell what to make of it It is not Agrippas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his almost will serve or Herods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many things Mar. 6. 20. But Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 15. Grow up to him in all things and Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 15. 14. Yee are my Disciples if yee do whatsoever I command you yea Christ hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both Matth. 28. 20. Teach them to observe all things whatsoever I command you c. 3 Perseverance is the last crowning grace and is heir apparent to the Crown of glory These three graces last named are like King Davids three several 1 Sam. 16.
13 2 Sam. 2. 4 5. 3 Anointings to his Kingdome or like the three different Crowns set successively on the Roman or German Emperor to compleat his Inauguration whereof one is Iron the second Silver the third Gold The Iron Crown is set on the Christians head at first when hee begins to bee sincere though there bee many imperfections Integrality sets on a Crown of Silver when hee hath made some proficiency and Perseverance sets on the Golden Crown when hee hath concluded well Every hypocrite for want of this as of the other two loseth the Crown Look to your selves saith St. John that yee lose not the things you have wrought but that wee 2 Joh. 8 may receive a full reward That yee begin not in the spirit and end in the flesh Gal. 3. 3 Hee that endureth to the end shall bee saved Matth. 24. 13. Bee thou faithful to the death and thou shalt receive the Crown of life Rev. 2. 10. Here every hypocrite falls short how soon so ever hee begins how fast soever hee runs and how far soever hee proceeds hee holds not out the stony and thorny ground alwayes apostatizeth Hee that was inlightened and tasted of the heavenly gift and was made partaker of the Holy Ghost c. at length falls away and is renewed no more by repentance Therefore saith the Apostle Wee shall bee presented unblameable and holy in the sight of God If wee continue in the faith grounded and setled and bee not moved away from the hope of the Gospel Col. 1. 23. The like Heb. 2. 6. Perseverance is called by Gregory Muria virtutum the preserver of grace without which as Summer-fruits they will perish and putrifie and by St. Austin Regina virtutum for though other graces strive and do masteries Perseverantia sola coronatur onely perseverance gets the Crown Thus wee see the main reason why a formal Professor comes to miscarry is for want of these four kindes of Graces Preparative Radicative Nutritive and Consummative I could adde to these a fifth kinde of Grace wherein also every hypocrite is defective Grace privative or expulsive called Privative or Expulsive Grace Privation is made one of the three principles in Natures Generations though the last it is the first and a material principle in Grace-work It is the one half of the Christian Put off the old man then put on the new Graces-work is as Jeremies to supplant root up pluck up Jer. 1. 10 pull down then to build and plant Eradicating grace must go before Radicating Ier. 4. 3 grace or it is vain to sow among thorns If there bee any root of bittterness left wee shall bee sure to fail of or fall from Heb. 12. 15 Deut. 22. 9 the grace of God The Lords field to bee sure must not bee sown with divers seeds Sin and Grace were never so equally poised in the soul as the elementary qualities in the constitution of the body as to agree or as the twelve of Joabs 2 Sam. 2. 16 2 Sam. 3. â— men and the twelve of Abners were so equally matched both fell together no victory on either side but either as Saul and David if grace assisted it grows stronger and stronger or if sin bee countenanced and get strength it will as Abimelech Iudg. 9. 5 2 King 11. 1 1 Tim. 27. 11 and Athaliah to reign alone cut off all the seed Royal and as David among the Philistines leave not one to tell tales If one sin bee left a little one a very childe as Hadad the Edomite it will set all a fire and breed thee much mischief 1 King 11. 17 as hee did to Israel The Expulsive faculty is as necessary to preservation of life and health as is the appetitive attractive and nutritive Retentio secernendorum parens morborum is an Aphorisme in Physick so it is in the soul If grace expel not what is noxious it is at present but weak but will shortly bee no grace at all All the sowing in the world will do no good if the fouls of the aire be suffered to pick it up All Ordinances Promises and Grace it self is received in vain if wee purge-not our selves from all filthiness of flesh and 2 Cor. 6. 1. 7. 1 spirit that wee may perfect holiness in the fear of God CHAP. X. The first Application is of Terror to unsound Professors I Could produce many more reasons to set out more fully the truth of this so weighty a point but I hasten to the use to bee made of it which is various And I shall first begin with an use of Terror to all unsound Professors un-Gospel lived Gospel-hearers Luther wisht once that hee could speak thunder and lightning against the Pope to consume him Oh that I could speak terror and destruction to these to humble them and warn them to flye from the wrath to come and that every word might bee a nayl or goad to stick fast in their hearts as Luther wisht every word a Thunderbolt The Text is nothing but Terror Woe to Chorazin Woe to Bethsaida Woe to Capernaum nothing but Woe Woe Woe as the Angel in the Apocalyps cryed and Jesus Christ pronounceth them not against Infidel-Heathens but against Infidel-Christians impenitent hearers unsound Professors Here is nothing but Terror Terror Terror the sword doubled the third time Ezek. 21. 14. the sword of Christs mouth with which hee doth slay the wicked and it denounced by Christ against the Christian the Pseudo-Christian the Professor the eminent Saint Here is Christ entring into his Temple with his Refiners fire and Fullers sope and who may abide the day of his coming and who can stand when hee appeareth Here wee see Jesus Christ taking the Vials into his own hand and pouring them out not on the Antichristian Synagogue but on the most famous Christian visible Church and the heaviest Vial of all is poured on them who were next the Tabernacle nearest heaven lifted up thither How sad is the condition of unsound beleevers It was a sad day when the Lord rained fire and brimstone out of heaven from the Lord upon Sodome much more sad that the Lord should rain fire and brimstone from the Lord out of heaven upon Goshen out of the Gospel upon such as have and profess the Gospel The Gen. 19 24. Gospels-Sermon is the sinking Sermon not the preaching of the Law and Terror and hell but the preaching Christ and Gospel and Promise and Grace to despisers these are the damning Sermons The savour of death to death I have read of a Roman Lady pressed to death by the Jewels that shee desired to bee given her for betraying a Castle no death or damnation so bad as to bee pressed to death with Gospel-Jewels Christ Jesus the most precious foundation-stone is the heaviest pressing-stone on whomsoever hee shall fall hee grindes them to powder It was sad that Elias should intercede against Israel more sad that