vnto him then if thou takest no care of the purging of that corruption which hee hath contracted from thy loynes that same pest shall bee laide to thy charge in that great day Therefore nowe hauing spoken something of the fleshe and the generation thereof let vs nowe speake shortlie of the Spirite and His generation What is meaned by the Spirite This Spirite is the Spirite of the LORD IESVS this Spirit is y â— Spirit of Regeneration who reneweth men women of olde and sinfull creatures maketh them new and holy againe For as soone as a sinfull man beginneth to laye holde on the Lord Iesus by a true and liuely faith so soone findeth hee power and grace conuoyâ—d by His Spirit into his soule to renew it Then to speake of Christ because this Spirit is His Spirit As Iesus Christ is our elder Brother so is Hee also our Father Hee is called the Father of Eternitie Esai 9. 6. He is called the second Adam Rom. 5. 14. He is our spirituall Father who begetteth vs by His Holy Spirit Nowe compare the naturall parent with this spirituall parent Our naturall parent is not onely culpable and guilty of that first defection but also of innumerable sinnes and transgressions following thereupon Our spirituall parent Christ is culpable of no sinne at all but is full of all kinde of obedience for Hee was obedient to the Father to the death euen to the death of the Crosse Our naturall parent is altogether naturally corrupt yea a lumpe of sinne but Christ our spirituall parent is not only cleane in nature from all spot of sinne and perfectly holie as Hâ—e is man but also Hee is Holinesse it selfe because He is the Sonne of God from all Eternitie and what can bee cleaner than Cleannesse it selfe Now to come to their generation The naturall parent begetteth by the force of nature there is a force in nature to beget our spirituall parent Iesus is farre more able to beget by the power of His Spirit who is the author of nature The naturall parent by the force of nature will beget flesh a corrupt masse a sinfull creature yea the image of the deuill this will hee giue to his childe but our Heauenly parent the Lord Iesus by His Spirit begetteth the Spirit that is a spirituall man an holy cleane man who hath no delite nor pleasure in sinne for Sainct Iohn saith in his 1. Epistle Chap. 3. verse 9. Hee that is borne of God sinneth not that is sinneth not as the worldlinges doe with pleasure and delight sinne reigneth not in him why sinneth hee not because saieth hee the seede of God remaineth in him that is His Spirit by whom as a liuely seede wee are begotten and made newe creatures And what saith he more He saith such a man cannot sinne that is he cannot sinne that is he cannot sinne as the naturall and vnregenerate man sinneth hee cannot follow the course of this worlde and wallow in the puddle of sinne as they doe And why can he not sinne so because saieth hee he is borne of God It is a marueilous force that the Spirit of GOD hath Hee maketh a man that he cannot sinne all the worlde will not make him to sinne The naturall man can doe nothing but sinne all his actions are sinnes but hee that is borne of God cannot sinne Nowe this generation of the Spirite is called Regeneration which word albeit it be commonlie in many mens mouthes yet fewe vnderstand what it meaneth therefore wee shall set downe the nature and definition thereof and touch some particular circumstances which may serue for the better vnderstanding thereof Then what is Regeneration It is an alteration and changing of the whole nature of man accomplished and performed by the powerfull operation of the Holie Spirite When I call Regeneration a changing of nature I meane not that there shoulde be any change of the substance essence it selfe either of the soule or of y â— bodie as if that by Regeneration the olde substance were quite abolished and a newe substance brought foorth but I meane that there is a change and alteration of the qualities which are in the substance I will let you see this in the powers and faculties of the soule as in the minde and reason in the will and in the affections In the minde and reason there must bee a change of the vvisedome of the flesh into the vvisedome of GOD nothing is a greater enemie to GOD and His glorie to thy selfe and thy saluation than the vvisedome of the flesh And therefore if thou wouldest be saued this wisedome must be mortified thou must become a foole that thou mayest bee wise as yee maye reade in the first Epistle of S. Paule to the Corinthians the 3. Chapter and the 18. verse In stead of this vvisedome must bee powred into the minde the wisedome of GOD. In the vvill and affections there must bee a change of the frowardnesse and wicked inclination into holinesse and a good inclination Whereas before there was nothing in them but frowardnesse LORD that man is a froward creature when GOD commandeth him to goe one waye hee will goe the plaine contrarie that must be mortified and slain and in stead of it there must bee wrought in the heart a propension and willingnesse in some measure to pursue and to doe that which the LORD commandeth and hath pleasure into Nowe howbeit I call Regeneration a change onelie of the qualities yet it is not so light a matter and so easilie performed as men would think for it is a greater worke to renewe man than to create him In the beginning GOD created all thinges with His word but before man could bee renewed the Sonne of God behooued to become the sonne of man and suffer shame and ignominy die an accursed death euen the death of the Crosse It is an easie thing for thee to saye I must bee changed ere euer I see Heauen But Brethren it is not so soone done it is the moste difficill thing vnder the Sunne to gette the heart of a creature changed And they who haue found this vvorke sensiblie to haue beene begunne in them haue found howe harde it is by their owne experience for I tell thee that before thou bee renewed thou must denie thine owne selfe CHRIST saieth Thou must renounce thy selfe and take vp thy crosse daylie and followe Him LVKE Chapter 9. verse 23. If the LORD had onelie bidden vs renounce our friendes our father our mother our riches our landes and such other thinges as are without vs we would haue thought it a matter hard enough and scarcely would we haue bene induced to giue obedience as ye see in the young man in the Gospell Matth. 19. 16. But when the Lord commandeth vs to renounce our selues euen that thing that is moste excellent that which is moste wise this reason it selfe the wisedome of the flesh that furnisheth so many reasons to disswade meÌ„ either to
mooue thee to doe thy duety so much as the feeling of this loue of Christ towardes thee And nothing will bee able to stay thee from Christ and honouring Him and it were with thine owne ignominie if once thou haue a sense of it In the next verse hee giueth two reasons why the loue of Christ constrained him The first reason is taken from that misery that Christ founde him in when he suffered for him The second is taken from the ende of the death of Iesus As to the first this was our miserable estate before Christ loued vs we were all dead how proueth he that If one be dead for all then were all dead if thou hadst not bene dead in vaine Christ died for thee if thou hadst bene but halfe dead as the Papists say who vaunt of their free will the Sonne of God had neuer died for thee if Paul had had this free will and so bene halfe dead Christ had neuer died for him and if there were none other argument but this To import that there is not a free wil nor sponke of godlines in mē by nature it is sufficient to say Christ hath died for all we were without all sponk of free will to good when Christ came Marke the force of the argument It is from that miserable estate and spirituall death wherein CHRIST found vs when Hee beganne to bestow His loue vpon vs. Wee were dead spirituallie in sinne dead in trespasses What is this corporall death to bee respected if thou bee dead in sinne thou art worse than a carion This spirituall death should moue vs to thinke that the loue of Christ was wonderfull towardes vs it should euer make vs aggrege that loue wherwith He hath loued vs Hee died for thee who was dead in sinne and trespasses and so an enemie to Him Who is hee saieth the Apostle that will die for his enemies Roman 5. 7. Thou being dead in sinne thou liuedst in sinne and so liuedst an enemie to the life of CHRIST And therefore thine heart can neuer sufficientlie aggrege the benefites of His death Men are miserable but alas they feele it not thou hast no want nor scant of miserie but thou wantest sense and the lesse feeling thou hast of thy deadnes the greater is thy deadnesse for the sense of death is the beginning of life the more thou wantest the sense of death thou art euer the deader the liuelier the sinner is leaping and playing in his wantonnesse the deader is hee in soule For hee hath a burthen vpon his backe that will presse him thorowe the earth and make him sinke to Hell one day and in the meane time he is running to his mischiefe and villanie and knoweth not that hee hath death euerlasting vpon his backe O wo be to that miserable catiue although he be a king Alas men are dead in sinne and halfe in Hell and will not consider it It is a pitifull thing to consider howe there is no sense of this infernall miserie that followeth vpon this death When it is tolde them The LORD hath died for them they will make none account of it The word of the Crosse of Christ hath beene to the multitude of this Land but a vaine sounde and they haue neuer esteemed of such a mercie And therefore what wonder is it to see these vexations O SCOTLAND thou shalt get another wakening thou hast so long contemned grace which is y e most precious thing that euer was The Lord cānot be Lord if He suffer so long contempt and lightlying of Christ and His loue vnpunished The seconde argument is taken from the ende and purpose that Christ had in dying looked Hee to this end that thou shouldest play thee and follow thine own lust that thou shouldest abuse that life which He had bought so deare with His precious blood No his purpose was that not only in his death satisfaction thou shouldest be justified coūted just but also that thou shouldest be sanctified that thou sholdest cast off the works of vncleannes dedicate thy life in holines to him it is said Rom. 14. 9. that he rose again that he might be Lord ouer thy life For there was neuer man that had such a right to an earthlie thing as Christ hath to thy life then doe what euer may pleasnte him if it were to die a thousand times if it were to bee a foole for His cause what euer may pleasure Him set thee to doe it or of necessitie thou shalt lose that life of thine But here is the misery Mē know not wherefore Christ died Will yee aske men and women when they are bathing themselues in wickednesse if they will goe to Heauen they will answere yes they will goe to Heauen before their feet be colde But vaine lowne thou neuer knewst Christes purpose in dying for thee His purpose was that thou shouldest be a new man and thou shouldest not liue to thine owne selfe but to Him And the end shall proue if thou proceed so liuing to thy selfe not to Him who died for thee that the death of Christ had neuer force in thee Therefore looke if thou liue to Christ and if thou doest so then assure thy selfe Christ died for thee Looke if in the morning thou canst say Lord thou died for me I will giue thee my life and consecrate to Thee this day all mine actions and all that I haue Well is the soule that can saye this way Then all turneth to this Seeing Christ died for me I will take this resolutiō I will liue to Him al my dayes The Lord grant vs this resolutiō that we may liue to Him in this life that herafter we may liue with Him in Heauen for euer To whome with the FATHER and the Holie GHOST be all Honour Praise and Glorie both now and euermore So bee it THE FIFT SERMON II. COR. CHAP. V. verse 16 Wherefore hencfoorth knowe wee no man after the flesh yea though wee haue knowne CHRIST after the flesh yet now hencefoorth know wee Him no more verse 17 Therefore if anie man bee in CHRIST hee is a new creature olde thinges are passed away Beholde all thinges are become new verse 18 And all things are of GOD who hath reconciled vs vnto Himselfe by IESUS CHRIST and hath giuen vnto vs the ministerie of reconciliation YEe hearde the last daye in the last part of this Chapter the reasons set down wherfore a man is bound and oblished in conscience to liue to God to consecrate his life his death and all his actions to Iesus Christ to wit First the loue of Christ constraineth and oblisheth vs so to loue Him againe that we be content euen to bee foolish to this world for His sake Another argument was taken from our own estate wherein we were when He shewed this loue of His vpon vs wee were dead in sinne and trespasses So this miserable condition that we did lie in which was the beginning of Hell euerlasting
without all impediment shall cry with the blessed Angels Holy holy holy is y e God of heaueÌ„ the Whole World is full of his glory There shall it find in his countenance saciety of ioy and at his right hand pleasures for euer Marke here last I shal end with it that the seeling of the mercy of God in Iesus Christ bringeth out obedience chearful seruice of God yea of al argumeÌ„ts to moue a man to abstein from sin to serue the Lord with pleasure that is y e most pithie forcible The shame of y e world the feare of temporal judgement the horror of conscience the feare of the paines of hel wil not be so steadable it may be â— they represse raging lusts furious affections â—â—r a time but they wil not mortify sin slay corruptioÌ„ wil neuer cause a man with pleasure to serue obey God but if a man hath fouÌ„d â— God hath loued him so well that he hath giueÌ„ his only son to dy that he might liue it is not possible but that maÌ„ in some measure wil set himself with alacrity chearfulnes to serue God Therfore the Apostle wheÌ„ he wold perswade christiaÌ„s to abstein from sin to serue God what argument vseth he chiefly read Rom. 12. 1. he proponeth the mercy of God offering Iesus to die for them for there hee saith I beseech you brethreÌ„ through the mercies of God â— ye offer vp your selues a liuing sacrifice therfore if thou wouldest couet to do y e Lords wil chearfully pray the Lord that he would not so much threateÌ„ thee propone terrors to thee as that he would make thee sensible of His mercies in Iesus Christ The vaine Papist speakes litle or nothing almost to the people of this mercy of God in Iesus Christ but propones to the people the pains of hell fire of purgatory to stay them from sin to make them serue God and do good works but if there be no more it wil neuer make them to bring forth such obedience as either is acceptable to God or yet profitable to themselues The Lord therfore make vs to bee sensible of his vnspeakeable loue in Iesus that wee may set our selues with pleasure to serue and glorify him here that so we may be assured that hee shall glorify vs in the kingdome of Heauen which Iesus hath purchased to vs by his precious blood To this Iesus with the Father the H. Spirit be all praise honor and glory for euer Amen THE XIII SERMON PSALME CXXX verse 5 I haue waited on the LORD my soule hath waited and I haue trusted in His word verse 6 My soule waiteth on the LORD more than the morning watch watcheth for the morning verse 7 Let Israel wait on the LORD for with the LORD is mercie and with Him is great redemption verse 8 And He shall redeeme Israel from all his iniquities WELBELOVED in the LORD IESVS The last day we diuided this Psalme into these three partes First the proposition whosoeuer hee was that writ this Psalme hee maketh mention and rehearsall of that prayer that hee made to his God in the time of his great danger and this hee doeth to the fift verse Then finding in experience a comfortable answere and howe good a thing it was to pray to God and to waite on Him he professeth that as before he had awaited on Him so still in time comming hee woulde awaite on Him and this hee doeth to the seuenth verse In the third and last part he turneth him to Israel to the Church and exhorteth them to await on God as hee had done promising them mercie and redemption from all their iniquities if they would awaite on Him The last day we ended the first part so wee haue now to follow out the other two parts which remaine Then as for the second The prophet finding in experience the fruite of his prayer hee professeth that hee will yet still waite on the Lord I haue waited on the Lord my soule hath waited and I haue trusted in His word As though he would saye I depend yet still on His word for the presence of the Lord that wee haue in this life is in His worde and in His Holy Spirite that accompanieth it So all the dependance we haue on GOD is in His worde and promise Take that away and then wee haue no sight no presence no faith here till wee see Him face to face Yet the wordes are better to bee marked hee saith I haue waited on the Lord Then hee saith My soule hath waited on the Lord as if he woulde saye I haue not awaited on the Lord onely with my bodily eyes but with mine heart and secrete inward affections I haue depended on Him from my verie heart For Brethren marke it well It is the heart of a man or woman that draweth GOD downe from Heauen sucketh in His presence Marueilous is the power that a faithful heart hath when it sendeth vp sighes and sobbes to Heauen for grace to pull down Gods presence and grace if there be no more but the eye it will not doe the turne but where the Spirit of the Lord dwelleth in the heart it maketh it to â—igh with sobbes that cannot be expressed It is not possible but GOD who giueth His Spirite to no man in vaine and who knoweth the meaning of His owne Spirite will grant that for which the Spirit maketh intercession Paul in the 8. chap. to the Rom. setting downe the waiting on of the godly how they wait on the Lord he setteth downe both the forceable operation of Gods Spirit in our hearts as also the fruit of his operation Wee sigh in our selues waiting for the adoption euen the redemption of our bodies there the vvaiting on of the godly is conjoyned vvith sighes and sobbes Then after hee letteth vs see what followeth vpon that What to seeke wee knowe not but when the Spirite of the Lord interceadeth for vs with sighes and sobbes vnspeakeable then the Lord who searcheth the heart knoweth the meaning of His owne Spirit granteth that thing for the which the Spirite maketh intercession for what els meaneth that vnspeakeable joye vvhich many a time the Saincts of God finde before they haue ended their prayers but that their prayers are fauourably accepted What meaneth that vnspeakeable joy when he saith Belieuing we rejoyce with joy vnspeakeable and glorious That joye witnesseth that the Lord giueth his presence for there is a sure ground There is no true joy but in the presence of God and so the joy testifieth to thee that thou sighest not so soone but the Lord giueth his presence to thee Now when hee hath saide My soule hath waited then he subjoyneth I will waite still vpon His word I will hold vp mine eare to Heauen as it were and heare what He wil speake vnto me There is no consolation nor joy in this world but in the hearing of His
who before delited in kissing leaue your harlots and from this woman learne to kisse the LORD or else thou and thy vile mouth shalt burne in Hell Kisse the feete of the LORD who hath shedde His blood for thee for so oft as thou kissest the feete of the Lord thou shalt finde that thou suckest grace out of Him And this woman who was before a vile harlot now only she taketh pleasure to kisse the Lord. And what did this woman more It is said when shee had bestowed her body vpon Him shee taketh that boxe of costlie ointment that shee had prepared for Him and anointed his feete therewith Bestowe thy selfe first vpon the Lord and bestowe thy body vpon Him and His seruice and say to Him Nowe Lord I giue thee and I bestow vpon thee mine heart my soule my body all the members therof keepe thouthem in holinesse that they may bee consecrate to thee Then when thou hast bestowed first thine heart and thy selfe vpon Him it will be none hard matter to bestowe thy goods when His glory requireth And certainly when men are so nigard in the â—â—ds cause that they will not bestowe a pennie â—pon Him when his glory requireth or vpon His â—oore members it is a sure argument that they â—euer bestowed their heart vpon Him Many vain men and women will saye And if Christ were in the worlde for the loue I carie vnto Him I would followe Him serue Him imploye my body and all that I haue in His seruice and to His glorie but if thou wilt not bestowe thy goods vpon the needie vpon His seruants and vpon these who carie His image if Christ Himselfe were in the worlde thou wouldest bestowe nothing vpon Him for if once thou were sensible of that liberality that Iesus offereth vnto His owne thou wouldest loue Him so well that thou wouldest shewe thy selfe liberall to these who cary His image thou wouldest giue all that thou hast for His cause who is onelie able to make thee rich Now to goe forwarde in the Historie Whilest shee is thus exercised in weeping in washing the Lordes feete with her teares in drying them with her haire in anointing them with precious ointment what doeth the Lord what is His behauiour All this time the LORD speaketh neuer a worde vnto her all this time while shee findeth so great grace and mercie in Him Hee turneth not once His face vnto her If thou gettest once the Lordes backe neare vnto thee if thou gettest leaue to kisse His feete howbeit thou gettest not His face at the first nor His countenance at the entrie yet out of Him thou shalt sucke grace and mercie vnspeakeable It is a marueilous thing to see how a sinner will get grace When the Lord will seeme to turne His backe vpon thee yet follow thou on and leaue Him not till He turne His face toward thee and I assure thee thou shalt get His face at the last Therefore neuer depart from Him but sticke by His backe and His feete and certainly in the ende thou shalt get that sight of that joyfull countenance that shall compleate thy joy Nowe to come to the Pharisies part who called Him to dinner for we haue heard the part of the woman The Pharisie named Simon sitteth still and seeth all that is done and speaketh not one word but thinketh and hee thinketh the thing which is not good his mouth is closed but he blasphemeth in his heart If this maâ— were a Prophet saieth hee â—ee would know who and what manner of woman this were who toucheth him for she is a sinner he thought incontinent that the filthinesse of the woman woulde pollute the Lord would hee suffer this vile harlot to touch him if hee were a Prophet or an holie man Yee see now Brethren how disdainfullie he thinketh of her and howe hee contemneth her in his heart A Pharisie that is an hypocrite that wil counterfeite outwardly a kind of holinesse see how he will disdain a poore sinner that is an open sinner in the sight of the world An hypocrite is a foule sinner and he will doe such things in secrete that it is a shame to speake of because his sinne is cloaked from the sight of the world and from his owne eyes when hee beholdeth another sinner againe that sinneth openly in the sight of the world how disdainfully will hee count and speake of the open sinner and will spitte at him the seuerest censurer that euer was is an hypocrite and then he will stand vp admiring of himself and his coloured righteousnesse and saye I thanke God I am not like other men And what is the cause of this The Lord saieth The hypocrite is nothing but a whited tombe a painted graue that within is full of dead mens bones stinke and filthinesse Matth. 23. 27. And yet that cloake of hypocrisie beeing spred ouer the heart the hypocrite seeth not that filthinesse that is in his owne heart and that hypocrite that thinketh to beguile all the world chiefely he beguileth himselfe And if thou sawest that seede of all mischeiâ—e that is within thy selfe certainely thou wouldest disdaine thy selfe and thou wouldest be inclined to judge charitably of a poore sinner thou wouldest not bee so sore and rigorous a censurer of others as thou art And if thou sawest what kinde of stuffe were within thy selfe howbeit it breake not out thou wouldest say Now I see as great corruption in my selfe as in any body it is the Lord that letteth it not breake out the Lord purge and renew mee and the Lord purge renew yonder sinner from the sinne that breaketh out so openly in outward action Now as the Pharisie knoweth not himselfe so he knoweth not what the Lord is he knoweth Him not to bee the Mediator come into the worlde to saue poore sinners and therefore hee concludeth so blasphemously The Lord is not a Prophet Marke Brethren Who euer seeth not that miserie that is within themselues of necessitie they neuer saw that mercy that is in Iesus Christ These two goe together of necessitie Whosoeuer seeth not himselfe is ignorant of Christ and would not buy the mercy of Christ for one penny hee careth not for Christs kindnesse hee counteth grace and mercy all but vanity Now of these two followeth another thing Not seeing himselfe first next not seeing that mercy in Christ not knowing that He was that Sauiour of the world of these two followeth this wicked conceit in him seeing the sinner deale with Him to get grace mercy the Lord dealing so mercifully with her he scorneth contemptuously disdaineth in his heart this dealing y t the poore sinner hath with y â— Lord. The men who see not their own misery noâ— y e Lords mercy they will scorne disdaine a poore sinner either outwardly calling them sighing brethren sobbing sisters or at least in their hart inwardly And I am assured there are hypocrites enough this day who haue no sense
will extenuate sinne although it were but an euill thought against that inuiolable Majestie I knowe not whether such an one hath gotten remission of their sinnes or not and supposing they haue gotten remission of it yet it will bee but a little loue that they will haue vnto the Lord. But hee or shee that will come in and aggreadge their sinne though it were but a thought against that Majestie for thou art neuer able to aggreadge it enough and if thou find a remission of thy sinne then no man can thinke how heartily that bodie will loue the LORD for if once thou gettest grace to repent and to loue GOD thou mayest bee assured that thy sinnes though they were neuer so great neuer so weighty and many in number shall neuer hinder thee of grace and mercie And then againe I say to thee the greatest sinner y t counteth most of their sins once feeling y e remission of their sinnes euer the greater louer Paul an oppressor a persecuter blasphemer a wrongfull man once feeling the loue of the Lord forgiuing him O! how exceedingly loued he the Lord A penitent sinner shall farre surpasse them in loue that haue not sinned halse so much the world shall admire at him for his loue he shall be a miracle to all them that beholde him Now I proceed forward The Pharisie can judge well enough of this generall that hee that hath most forgiuen him loueth most and that loue is the effect of remission of sinnes Well art thou that louest the Lord for be assured that the Lord loueth thee and hath forgiuen thee thy sinnes But when it commeth to the assumption that that poore woman that sinful woman loued the Lord there hee erreth Beholde Brethren the light of nature and the blindnesse of nature by nature wee will know the generall well enough suppose thou haddest no more but that light of nature thou wilt confesse that a murtherer should die the death But if thou come to the particular O! but thou art a murtherer thou hast a bloodie heart a bloodie hand and thou art all bloodie Will anie man suffer that No no and therefore he will hold off this conclusion Therefore thou shouldest die the death and be takē to the place of execution and there lose thine head And would to God that our bloodie men whether they bee Noblemen lordes Earles Barons or others had bene headed long since for it is a maruell that plague solloweth not after plague continually till this land bee purged of this blood that cryeth continually in the streetes So the Pharisie could not belieue the particular that euer the poore sinner coulde get mercie hee was so hard a censurer of the poore woman But I count it nothing worth to judge vprightly in generall except also thou judge vprightly in particular The Iudges of the Land they will judge vprightly in generall but come to the particular to kinsfolkes friendes and alliances this man or that man with his bud O there there the judgement is peruerted Well is the Iudge that judgeth vprightly in particular for a Turke may judge vprightly in generall and woe is thee that judgest not vprightly in particular Now to come to the other part of the reason The Lord turneth Him to the poore woman and the more the Pharisie findeth fault with the Lord the more the Lord turneth Him toward her and saieth I say to thee Simon that this woman loueth mee more a thousand times than euer thou diddest If thou withholdest grace from a sinner then in despite of thy teeth the Lord will heape grace vpon him The assumption is this This woman loneth me exceedingly then the conclusion will follow in the owne roome Therefore this woman certainly hath all her sinnes forgiuē her Then He declareth the assumption by waye of comparison with the Pharisie Thou calledst me to dinner saith hee but this woman loued me better than thou doest I entered into thine house and thou gauest mee no water to my feat after the fashiō of the countrey but she hath washed my feet with teares looke if this be a token of loue then againe Thou gauest me no kisse after y e fashion of the countrey but she since the time I came in hath not ceased to kisse my feete Then Mine head with oyle thou didst not anoint but shee hath anointed my feete with ointment therefore shee loueth me better than thou Nowe the Pharisie coulde not discerne of the penitent sinner but the Lord letteth him see that Hee can discerne betwixt an hypocrite a true penitent sinner there Hee hath payed him in his owne hand And the Lord letteth vs see that He taketh heede and shall take heede to the ende of the worlde to the least thing that thou doest for His cause to anie of His. Who wuld haue thought that the Lord woulde haue taken heede to this The Lord will take heede who giueth Him water to washe His feete which is but a sober office The LORD will take heede who will stoupe downe and giue Him a kisse and washe His feete with teares The LORD will take heede who will bestowe common oyle to anoint Him with or who will bestowe precious ointment on Him and in the Great daye when all secretes shall bee reuealed looke if Hee tooke heede what wee were doing in the worlde Matth. Chapter 25. verse 34 Hee will saye Thou gauest Mee nothing when I was heere in the worlde thou visitedst Mee not and hee will point out place time and all the circumstances vnto thee Then Brethren if the LORD taketh so good heede what wee doe vvell is the soule that giueth but a piece of bread to an hungrie bodie for CHRISTES sake or a coate to a naked bodie for His sake And therefore euer haue Him before thine eyes and saye LORD I giue this to Thee that Thou mayest not say to me when Thou commest to judge the worlde Thou gauest Mee nothing Nowe I heare there is a great pouertie and famine in this Land and woe vnto them that are the instrumentes of hunger Let vs bee so farre from this to bee the causes thereof that on the contrarie wee may pintch our selues that wee may spare vpon the needie for I see the LORD will trie our liberalitie Therefore let vs spare vpon the poore in this Land that wee maye heare of the LORD in that Great daye Come yee blessed of My Father for yee gaue Mee meate and yee gaue Mee drinke in this worlde And further wee see heere the tryall of an hypocrite Howe shalt thou knowe an hypocrite The LORD layeth downe the rule Yee shall knowe them by their fruites Matth. 7. 16. Yee shal know by their doings an hypocrit hath many fair words I doubt not but this Pharisie whē he inuited the Lord to dinner had many faire words but there shall be little doing at the least hee shall neuer doe anie thing heartily Where is this Pharisies humilitie Hee offereth not to wash the Lordes
feete who was euer traueiling and journeying nor to kisse the Lord when He entered into his house after the fashion of the countrey nor shewed none heartsomenesse towards the Lord. An hypocrite can neuer doe any thing heartily neither to God nor man Then wouldest thou know a true Christian man or woman Yee heare neuer a word out of her mouth all this time that she is washing the Lordes feete with teares kissing them anointing them with ointment So a true Christian hath few wordes but many deedes One good deede is worth ten words And when thou speakest looke that thy wordes bee heartie and sauour of loue Looke that thou blesse not with thy mouth and curse with thine heart whatsoeuer thou doest doe it heartily and though thou were but presenting a cuppe full of colde water to a poore bodie do it heartily then the Lord shall count wel of it though it were neuer so litle Looke what sentence the Lord giueth out concerning y e poore woman that presented two mites Hee saieth shee gaue more than they all did Luke 21. 3. Whatsoeuer thou doest doe it for the loue of the LORD still waiting for that day wherein the LORD shall reward thee It is true indeede that hee who hath anie discretion will discerne the heart by the verie deede of the hand And hee or shee that hath any heartsomnesse inwardly it will be manifest and vttered in the verie deede of the hand outwardlie But stand thou not vpon the sight of any man in the world But say Lord thou seest the heart thou seest with what heartinesse I doe this And whatsoeuer thou doest striue euer to do it with heartsomnesse for Iesus Christes sake so in doing thou shalt haue joye No man can doe any thing heartilie or joyfullie but they who haue their eyes vpon the Lord. Ye haue heard the proposition the assumption also now He commeth to the conclusion and He concludeth as it were in the teeth of the Pharisie Therefore her sinnes are forgiuen her Not that this loue is the cause of the remission of her sinnes but as a sure argument and testimonie of her faith Her loue toward Christ preceeded not nor went before the assurance of the remission of her sinnes but it followed as a true token So it is an argument not from the cause but from the effect that testifieth assuredly that the cause is and hath proceeded that is that shee hath faith in Iesus Christ Howbeit the Papistes abuse this place gathering heere that the loue which this woman caried to Iesus was the cause of the remission of her sins But I leaue them to their owne vanitie Now Brethren after the example of this Pharisie I shall neuer judge euill nor be a sharpe censurer of a penitent sinner for the poore sinner that beleeueth once in Iesus Christ and repenteth and taketh purpose of amendement for faith and repentance goe euer together a sinner that beleeueth in Iesus Christ will repent and hate and detest sinne to the death wherewith hee hath offended God for when hee hath once tasted of mercy then will hee saye Alas that I haue offended so louing and so mercifull a Father for after that hee hath once gotten a sense of the infinite mercie of GOD all his displeasure will bee that euer hee hath offended so louing and so mercifull a Father I saye such a sinner maye bee assured of forgiuenesse Nowe marke the Lordes answere to the Pharisie He saith not howbeit shee be a sinner yet shee is penitent and loueth mee but Hee saieth shee is no sinner all her sinnes are taken awaye for except all her sinnes had beene taken away and purged by Him it is most true y t the Pharisie thought to wit the LORD would not haue suffered her to haue touched Him Hee would not haue receiued the kisses of her mouth nor the teares of her eyes No the LORD IESVS that Holie One if thou bee not made as vvhite as the snowe and all thy sinnes bee not purged Hee vvill not suffer thee once to touch Him nor to kisse His feete It is a vvonderfull thing to see such a suddaine change in an instant that so vile and so vncleane a bodie shoulde bee so pure and so cleane Howbeit the bodie vvere as redde as the blood and as the Scarlet as the Prophet Esay saieth in the first Chapter of his Prophesie and the 18. verse yet suddainlie Hee vvill make it as vvhite as the snowe and the vvooll Indeede it is true thou wilt neuer bee purged from the remainentes of sinne so long as thou art in this life but yet notwithstanding if thou put on that righteousnesse of Iesus Christ by faith God shall count thee as clean as a glorious Angell in His sight Nowe vvhen Hee hath ended the speech to the Pharisie at the last Hee speaketh to the vvoman not thinking it enough to speake in her hearing vnto the Pharisie but to the greater joye and consolation of the poore vvoman Hee speaketh to herselfe Thou vvill runne in and out hither and thither to gette a vvorde of the king and vvhy not if so thy necessitie require but striue to get a vvord out of the mouth of IESVS Kings manie times vvill giue thee flattering vvordes but the LORD when Hee speaketh vnto thee Hee vvill speake in trueth and vvith vvonderfull loue vvhen Hee saieth to thee Thy sinnes are forgiuen thee thy sinnes are forgiuen thee indeede for the vvord of the Lord hath an operation vvith it for if He once call thee an Holie One thou wilt be so indeede The worde of the Lord worketh in thee the thing that Hee speaketh most powerfullie for Hee calleth these thinges that are not and by calling Hee maketh them to bee So the Lord filleth her heart with joy her heart no questiō began to find joy whē she was speaking to y e pharisie Nowe Hee filleth vp her joye for the fulnesse of joye is not gotten in an instant all joye is in the face of Iesus Christ Thinke yee not but this woman when she heard this word conceiued an vnspeakeable joye in her heart And I say vnto euerie one of you who as penitent sinners will bewaile your sinnes and mourne for offending of GOD and will purpose to wash the feete of IESVS with teares and wipe His feete with your haire as the Lord hath giuen mee commission to speake Repentest thou sinner of thy sinnes Thinkest thou to amende thy life Detestest thou thy sinnes Beleeuest thou assuredly Louest thou the Lord I say to thee Thy sinnes are forgiuen thee in the blood of that same Iesus whom thou louest so well Nowe a worde and so I shall ende When Hee hath spoken thus comfortably to the woman the Pharisic beginneth againe to interrupt and to impede Him if it had beene possible to hinder the woman of her saluation The rest about the table scorneth Him What is hee this quod they that taketh vpon him to forgiue sins He taketh
professe or followe Christ what can bee more hard But suppone reason were conuinced and the mouth thereof closed that it coulde gette no shift to answere yet thinkest thou so to bee quite of thy selfe No the will and the affections will stand obstinately against the judgement of the minde and follow out and pursue that which the minde discearneth to be euill So thou mayest easily see that there is nothing more harde than to gette this Regeneration yea thou mayest see that it is a thing altogether impossible except that Almighty Spirit of God be present and worke it effectually in the soule all the kings of the earth with all their weapons and engines of warre cannot be able to doe it No all the Angels in Heauen are not able to accomplish this worke The weapons of our warre-fare saith Paul are not carnall but mighty through God to cast downe strong holdes casting downe imaginations and euerie high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ 2. Cor. 10. 4. 5. There is no power in Heauen or earth but onely the Spirit of God that is able to renewe one creature And this power is granted to this our Ministerie the preaching of the Euangell Let great men let worldly men esteeme of it as they please God hath ordained this Ministery to minister this wonderfull power whereby the soules of men shall be regenerate Further thou must vnderstand that this Regeneration is not perfected in an instant but in processe of time it must continue all the dayes of thy life so long as thou liuest albeit thou liue a thousand yeeres this olde man will not bee perfectly and altogether mortified and slaine till the houre of death Thou must all the dayes of thy life-time be groaning vnder the burthen of sinne subject to crosses and troubles away with light-headed sinners who saye they woulde alwayes haue their heartes vp sadnesse becommeth a sinner well and thou must striue to finde the newe man to bee renewed degree by degree piece and piece euen till at last death bee swallowed vp of life and mortalitie of immortalitie And if thou wouldest haue this worke to goe forward in thee then set euermore Iesus thy Lord and thine head before the eyes of thy soule looke vpon Him with the eyes of faith for it is only His presence the sight of His glory that worketh this marueilous change for there is a great oddes betweene the sight of His glorie and the sight of the glorie of worldlie Princes for the sight of their glorie will not change thee nor make thee glorious but vanisheth awaye in a moment But the sight of the glorie of IESVS shall change thee and make thee glorious whensoeuer thou beholdest Him either by faith in this worlde or else face to face in the Kingdome of Glorie For when thou beholdest Him with the eyes of faith heere thou shalt bee changed according to the measure of thy faith and because thy faith is imperfect thy change heere must bee imperfect but when thou shalt see Him face to face and beholde Him as Hee is then shalt thou bee like vnto Him in glorie thy change shall bee perfect His presence shall bee effectuall to change thy vile bodie and to fashion it like vnto His owne glorious bodie when thou beholdest His glorie thou shalt bee changed into the same glorie Therefore yee see what neede wee haue to finde this Regeneration begunne in vs heere and to finde a continuall progresse therein all the dayes of our life that so wee maye bee assured that the LORD shall crowne His worke in vs with glorie in IESVS And nowe to ende then surelie yee see that corruption mischiefe and venome euerie man without exception communicate vnto their children by naturall generation Therefore Brethren this is mine exhortation to all both to great and small I except none from the King to the Begger Striue as yee are instrumentes of generation so to bee instrumentes of regeneration that your children maye bee taken out of nature and planted in grace and so bee made members of the mysticall bodie of IESVS CHRIST Striue to bring them vp in the knowledge of CHRIST that so yee maye bee free of that heauie judgement which remaineth for all such as neglect this duetie towardes their children and that yee maye see GODS blessing vpon your children heere and maye haue hope of that eternall life and glorie heereafter which the LORD hath promised to His owne in CHRIST IESVS To whome with the FATHER and the Holie SPIRIT three persons and one GOD be all Honour Glorie Praise Power Dominion both now and euermore So bee it THE XVII SERMON I. TIMOTH CHAP. I. verse 12 Therefore I thanke him who hath made mee strong that is Christ Iesus our Lord for hee counted mee faithfull and put me in his seruice verse 13 When before I was a blasphemer and a persecuter and an oppressour but I was receiued to mercie for I did it ignorantly through vnbeliefe verse 14 But the grace of our Lord was exceeding aboundant with faith and loue which is in Christ Jesus IN this Text beloued Brethren in Iesus Christ there is set downe to vs a notable example of thankfulnesse to God in the person of the Apostle Paul for that great and incomparable mercy which the Lord bestowed vpon him not onely in forgiuing him his grosse and manifold sinnes but also for setting of him in His seruice and for the committing to him the message of reconciliation making him an Apostle to preach repentance and remission of sinnes to others As the mercies which he found were wondrous great so is hee wondrous carefull alwayes to testifie his thankfulnesse to GOD And to the ende the more chearefully he may praise thanke God hee considereth and setteth downe by degrees and in order his vnworthinesse and the euill deedes that he did notwithstanding whereof the Lord extended His mercy most aboundantlie towardes him To come to the wordes Hee saieth Therefore I thanke him who hath made me strong that is Christ Jesus our Lord These wordes depend vpon the verse immediately going before hee saide before that the glorious Euangell of Iesus Christ was concredite to him for the which cause he bursteth forth in thankesgiuing and hee saieth Therefore I will be thankfull to Him who hath concredited it vnto mee Then yee see his thankfulnesse ariseth on two considerations First vpon the consideration of the excellency of the Euangel of Iesus Christ The Gospell is glorious in it selfe and it is come down from the blessed God next vpon the consideration of his owne vnworthinesse looke howe worthie the Gospell was as vnworthie was hee then considering that so worthy a thing was giuen vnto him and that hee himselfe was so vnworthy hee knoweth not what thankes to giue he cannot deuise what manner of waye to testifie his thankfulnesse If once wee could see what God were howe
and all teares shal be wiped away from our eyes Now for Christes sake put away vanitie and wantonnesse and let euery one of vs take vp a new course of life that we may mourne and weep vnfainedly for our sinnes for we haue all neede that in stead of this worldly joy wee may get that solide vnspeakeable joy that ariseth out of sadnesse otherwise we only enjoy the name of Christians but as the disposition of the heart which is required in a Christian it is farre from vs. Yet marke further His conscience is not onelie wakened with the sense of sinne hee is not onelie touched with a true sorrow for it but also he maketh a cleare plaine confession of it Then mark it Before thou gettest mercy in Christ thou must first of necessity acknowledge confesse thy sin for confession of sinne must of necessity go before mercy Dauid found this by experience for so long as he held his tongue and would not confesse his sinne he could find nothing but the wrath heauie hand of God against him My bones saieth hee were consumed I roared all the day c but assoone as hee taketh this resolution with himselfe I will confesse against my selfe my wickednesse vnto the Lord then hee found the Lord to shew mercy on him and to forgiue him y e punishment of his sin Psal 32. 3. 4. 5. And to what purpose shoulde any man couâ—r his sinnes from God whose all-seeing eyes pierce into the braines and moste secrete corners of the heart and to whom all things are open patent and who knoweth euery mans sinnes better than he can doe himselfe Why shouldest thou then dissemble with Him why shouldest thou not make a plaine open confession of thy sinnes vnto Him that thou mayest get mercy Another thing would be marked Hee is not content to confesse his sin but he saith I am the chiefe of sinners Hee saieth not simply I am a sinner but the chiefest sinner the first sinner in the world Brethren if we had a sense of our sin euen the least sinner of vs would thinke he were the greatest hee would not goe about to excuse his sinne hee woulde not cloake it as Cam did hee would not extenuate it much lesse would hee haue a proude conceit of himselfe and of his own righteousnesse he would not enter in as that proude Pharisee did Luke 18. 10 who helde vp his head and saide I am not as other men extortioners vnjust adulterers or euen as this Publicane The poore Publicane was in y e meane time hinging down his head but hee was a greater sinner But if thou enter into comparison with others and haue a sense of thy sin thou wilt thinke with thy selfe There is not so great a sinner in the world as I am thou wilt say with Paul I am the first and chiefest of sinners Now when he hath applied the generall sentence to himselfe and shewed that the Lord had giuen him mercy and saluation He setteth downe next the end of this grace But herefore saieth hee he had mercy on me that he might first shew on me al long suffering there is an end another end is that I should be an example to others in the world Nowe Brethren when God sheweth mercy on any man it is not for nothing it is not without great manifest causes for He will not cast grace lightly away Indeed He will giue these temporall benefits to the wicked because He esteemeth not so much of them Hee will throwe a lordship an earledome yea a kingdome to a reprobate but as for one spunke of y â— spirituall grace of Iesus Christ He will know well to whom He giueth it He will take good heed to whom Hee giueth one drop of that precious blood of Iesus Christ and Hee will loue them exceedingly Thinke yee not that hee would loue a leprous man well that would washe him with his owne blood The preciousest liquor that euer was in the world is the blood of the Lord Iesus yea such is the worthinesse preciousnesse thereof that all the worlde will not buy one drop of it Shall we not thinke then that He loueth that man well whome Hee washeth with His blood Shall we not thinke that He beareth an vnspeakeable loue to that man whom He washeth with His Holy Spirit Marke it Brethren Mercy commeth by chance to no man it is vsually said Kingdomes come of hap but it is not so with mercy and the grace of Iesus Christ none gets it but these whose names are writteÌ„ vp in the booke of life none are called to the participation of one spunke of that sauing grace but they who were predestinated from all eternity And therefore if thou hast gotten one spunke of grace count with thy selfe that thou wast predestinated from all eternity to euerlasting life and count with thy selfe that thou hast gotten a more excellent and precious thing than if thou hadst gotten all the world Now as He will not lightly giue grace so He giueth it not for the person himself alone who receiueth the grace but Hee will haue a consequence following vpon the giuing of that grace and mercy first He will haue the glory of that grace and mercy to Himselfe and what more Hee will set him on whome Hee hath vouchsased that grace and mercy to be a spectacle and example of His mercy before the worlde To speake of the first ende That he should show on mee al clemency that is that shewing such mercy on me who was the greatest sinner Hee might manifest and declare the exceeding greatnesse of His mercie to the world Brethren the thing that God looketh to in His workes is that Hee might bee glorified in His essentiall properties but aboue all the rest of His properties Hee will bee glorified in His mercy He will bee glorified in His power in His wisedome in his justice Sodome and Gomorrha was a spectacle to sinners of His justice to terrifie sinners to the ende of the worlde But aboue all Hee seeketh to bee glorified in His owne mercy Aboue all things the Lord will haue His loue and mercy to shine in the worlde Hee will haue the creature to glorifie Him in His mercy What is the cause that Hee sent Christ into the worlde That in Christ His mercy might shine in the world What is the cause of this preaching of the Euangell Why is it sent That His mercy might shine in the worlde And all the Pastors should teach and proclaime this mercie of God and not speake of judgement but when men regardeth not His mercy Looke what the LORD will doe that His mercy should shine in the world Hee will take blasphemous persons persecuters oppressors such as Paul was and Hee will shewe mercy vpon them Hee will make them to be spectacles of His mercy in the sight of the world that all the worlde shoulde stand wondering that the Lord sheweth mercy vpon them And there is not one of them who are justified by Christ but they are spectacles of the mercy of God set before the world to make the world to wonder at his mercy that so wee may learne to knowe and deepely to consider the mercy of GOD not onely by His worde but also by His workes and examples of them that haue obtained mercy Now to come to the second ende hee saieth Unto the example of them that shall in time to come beleeue in him Then Paul getteth mercy not for himselfe onely but also for other sinners who seeing this mercy shewed vpon him might reason with themselues and say Yonder blasphemer yonder persecuter yonder oppressor hath gotten mercy and may not I likewise bee assured to get mercy Therefore when thou seest that the Lord is merciful to any man say with thy selfe It is not for nothing that the Lord hath giuen this man mercy but it is for my cause that I may by his example be stirred vp to seeke mercy therefore I will goe and get mercy at his handes But alas such is our security and senselesnesse that howbeit the Lord be continually calling vpon vs and offering mercy vnto vs by His worde and likewise by euer setting foorth before vs godlie men and women that of vnholy creatures are made holy creatures to be spectacles of His mercie that by them wee should take example yet all these meanes that God vseth to testifie His mercy vnto vs mooueth vs not to consider and take vp His mercy But blessed is that soule that can learn by anie of these meanes to take vp the mercie of GOD and to seeke for it for mercie is the preciousest jewell that euer was Therefore when thou findest not assurance of mercy then be sorie for it and striue earnestly to obtaine it for there is no surer token that the Lord is to shew mercie to anie soule than vvhen vpon the sight and feeling of the vvant thereof the soule is grieued and striueth and endeuoureth more and more to obtaine a more full assurance thereof And therefore vvhen I consider howe men in this Land are sleeping in sinne vvithout anie remorse of conscience and are so carelesse to seeke to haue assurance of mercie I am afraide that the LORD is about to vvith-draw mercie from this Nation The LORD auert His vvrath and be mercifull vnto this sinfull Nation for CHRISTES sake To vvhom vvith the Father and the Holy Spirit be all honour praise and glory vvorlde vvithout end AMEN FINIS
disappointed It is the violent that entreth into Heauen Matth. 11. 12. as yee will see a man violentlie thrust in at a doore Thou that wouldest goe to Heauen make thee for thronging thorowe till all thy gutâ—es bee almoste thrust out Paule in the eight chapter to the Romanes and the 22. and 23. verses vseth these argumentes against those wicked men that cannot sigh for Heauen First hee taketh his argument from the elementes the senselesse and dumbe reatures which sobbe and grone for the reuelation of the sonnes of GOD and trauell for that time as a woman in her birtâ— O miserable man The earth shall condemne thee the â—loore thou sittest on is sighing and woulde faine haue that carcasse of thine to Heauen The waters the aire the heauens all sighing for that last deliuerance the glorie appertaineth to thee and yet thou art laughing Alas what shall betide thee The other argument hee taketh from the sighing of men who haue gotten the Spirit of GOD We also saith he who haue the first fruites of the Spirit euen wee doe sigh in our selues waiting for the adoption euen the redemption of our bodie Thou that hast not gotten the Spirit shalt neuer sigh for Heauen flesh and blood will neuer shed one teare for Heauen It must onely bee the Spirite of IESVS that must fetch vp the sigh out of the heart and the teare in the eye Roman 8. 26. So hee taketh his argument from them who haue gotten a sense of the Spirit of GOD and redemption of the body to prooue the certainty of that Heauenly Kingdome and glory Nowe there cannot bee a surer argument to vs that euer wee shall obtaine glory than this sighing in heart for it and this earnest desire thereof If thou find thine heart desirous of glory a sure argument thou shalt bee partaker of glory It is saide Blessed are they that hunger and thirst for righteousnes for they shall be filled Matth. 5. 6. Seekest thou for CHRISTES righteousnesse and thy glorie assure thee thou shalt get a sweete filling Marke it I saye to thee thou hast not onlie through this earnest desire of glorie an assurance that thou shalt reigne in glorie but looke to your experience that desire is not so soone begun of that life and glorie but so soone also the soule of the faithfull beginneth to rise with joye Who euer yet was hee that gaue a sigh from his heart raised vp by the Spirite of Christ that felt not with that sigh a joye in his heart Learne it by your experience This letteth vs see that the desire and thirst of glory putteth vs in present possession of a part of glorie Ere thou come to it desire it earnestly and I promise thee in the Name of the Father thou shalt be presently put in possession of a part of that Heauenly inheritance It is true thou shalt not get it al here yet there is none other Heauen after this life but that Heauen which thou gettest begunne in thee in this life Alwayes looke euer for that joye that is by sight There are two ioyes the one by sight the other by faith 2. Cor. 5. 6. The ioye by faith is in our pilgrimage in this life The ioy by sight is after this life when with our eyes wee shall see Christ The ioy by faith is to looke to Christ a far of and yet wee reioyce and loue Him that is farre absent 1. Pet. 1. 8. Faith hath a ioye that it enioyeth by speaking and thinking Sight hath the ioye that it enioyeth by presence The ioye of the eye great in quantitie and the fulnesse of ioye The ioye of faith not so great for it is the ioye of a pilgrime not as yet come to his home The ioye of the sight is when wee shall see our glorious Lord face to face whom we see only now by faith 1 Cor 13 12. This is the fulnes of ioy The ioy of Faith which induring our pilgrimage is not so full O how great shal be the ioy at the perfect seeing of Christ Thinke never to have the ioy by sight after this life except in this life thou have the ioy by faith as the earnest-penny of the other except by Faith thou once get a ioy before thou depart from this life thou shalt never see the face of Christ nor have ioy in him So brethren it is a good thing to have that desire of Heaven Sigh and sob and desire with Paul for Heaven for it is a Charter Evidence of thine everlasting inheritance never earthly lord had a surer charter of his land than thou that hast a desire of heaven hast of thine inheritaÌ„ce in heaven for these earthly evidences of land are without theÌ„ in their kists but this evidence of thine is written ingraffed in thine hart Now when extremity is threatned it is time to seek thy warrands of this heaveÌ„ly in heritance this present country is good forthee the best country that ever thou shalt see except thou find this warrand of sighing and desire for that heaveÌ„ly inheritaÌ„ce And therfore let scorners mockers scorn as they wil the children of God must powre forth tears And this is it that y â— Lord hath bene desiring these many days past he hath benegently drawing out of us this sense but now He beginneth to presse it out of us that our eyes might burst out in teares and thou that canst not sob and desire in these miserable dayes to bee dissolved thou hast no true matter of ioy Woe bee to them that have none heart to sigh for the troubles of Christs Church but are ever ready to execute iudgement against Gods servants when the Lord is visiting them Well the Lord shall wring out teares out of them in His wrath that will not sob in the time of the danger and trouble of His Church Then what is it that Pavle sigheth for And what desireth he Hee desireth a new cloathing to bee put one above as a cloathing that is he would keep this same body in substance and cast off this filthy garment of sinand death put on that glorious shape of the body of Christ The reason is set down For when the Lord shal cloath us we shall not be found naked So this body shall remaine in substance but O the glory and immortality of it Mark the natur of the lodging which we shall receive it shal not be another body in substance than this body which we have heer in earth The same body in substance wee shall have in heaven which we have heer Heerein onely is the difference this body is vile it is mortall full of sinne and wickednesse unglorious ignominious full of corruption weak infirm But when this body shall be changed in heaven it shall not be changed in substance but in qualitie Paul 1 Cor. 15. 42. 43. 44. Saith The bodie is sawn in corruption and is raised againe in incorruption and is raised againe in incorruption
this naturall life shall bee taken from thee thou shalt get another life euerlasting in glory but if thou findest thy self not renewed by the Spirit of grace take this life from thee thou shalt not get life euerlasting in glorie So looke if thou be a newe creature thou hast gotten a greater grace than to be borne to an earthly kingdome if so be thou mayst assure thy selfe of lif euerlasting What is this newnesse in the new creature This newnes that is in the new creature is nothing els but that same life which we shall liue in Heauen and is begun here This newnesse is only this new life of regeneration which life so long as thou liuest heere from the time that thou hast gotten a sponke thereof piece and piece eateth vp the olde and cankered nature The life of God within thee will consume euen as thou consumest the meat thou eatest the olde corruption which lieth in thy nature and in the ende in the glorious resurrection of the dead it shall bee altogether abolished This life then which is begunne heere it shall open the mouth and swallow vp death and death thereafter shall haue no more place This life is onely eating vp by little and little death heere but at that time it shall swallowe it vp wholly and thou shalt say with Paule Death is swallowed vp 1. Cor. 15. 54. So well is the soule that hath a warrande of his new creation whether he die in his bed or out of it he shall die with joy Then my counsell is seeing death is daylie threatned let euery one striue to get this assurance of this new life begun in him heere that it may swallowe vp death Woe bee to them that haue not this assurance This is the second assuraÌ„ce of life euerlasting I pray you marke these assurances for Paule had such an earnest desire that hee sought all assurances and warrandes of this life and hee is reigning now in Heauen So thou who thirstest after life learne at him Nowe resteth the thirde warrande in the next wordes Who also hath giuen vs the earnest of the Spirite Learne the words for al the doctrine riseth of the words Then the third warrand is the Spirit of Christ Iesus in thee If euer thou mindest to haue life hereafter thou must haue Gods Spirit in thee not onlie thine owne Spirite but Gods Spirite flowing from God through Iesus Christ entering into thy bodie soule Beholde the liberality of God when Hee by His Spirite hath renewed thee Hee will not take that Spirite from thee as a man will doe when he hath builded a worke hee will take his hand from it stand if it will or not But the Lord doeth not so Hee hath renewed thee by His Holie Spirite which Hee putteth within thee O how the Lord putteth the third person of the Trinitie in thee and maketh Him an earnest-pennie to thee of Life euerlasting Because thy regeneration is vnperfect and thou hast not yet attained to that Life therefore Hee letteth His Spirit abide in thee assuring thee as an earnest-pennie that whatsoeuer God hath promised He shal perform it to thee and thou shalt not bee disappointed of a jot thereof Such is the infidelitie of our nature that all the promises all the othes which He maketh to confirme His promises all His SacrameÌ„ts which Hee hath joyned to His promises cannot perswade vs. But looke to this thirde warrande Hast thou the Spirit of God if Hee bee in thee He will bee quicke working joye with sighs He cannot be idle Hee will be working the worke of regeneration both day and night Then anger Him not Ephes 4. 30. Away with filthie cogitations away with euerie rotten worde away with euerie euill deede labour to pleasure Him day night and striue to keepe Him and thou shalt hauea warrande of life in thy bosome and when thou art dying thou shalt find such sweetnesse in death as is wonderfull to tell None euer had the Spirite of God but in death they had vnspeakable joye Then seeke to bee in Christ and get His Spirite within thee and hauing gotten this Spirite keepe Him diligently and powre out thine owne spirite but never Gods Spirit for then in all distresses thou shalt have comfort Now to resume all Yee who take great pleasure in your Charters the Evidences of your inheritance and land take heed to this Your inheritance is in Heaven and thou art a foole who thinkest that thou hast an inheritance in earth For either shalt thou be pulled from it or it shall bee pulled from thee Nay looke as ever thou wouldest be an inheriter that thine inheritance be in Heaven Thou art the foolishest begger and the poorest that ever was if thou bee a King if thou thinkest thine inheritance to be in earth Having laid this count with thy selfe Mine inheritance is in Heaven then next looke that thou have thine evidence For thou shalt never possesse Heaven except thou have the evidence thereof laid up in thy charter kist Now thine evidences are the same euidences that Paul had and the same kind of evidences serve for all it is an inheritance that all men must get one sort of charter must serve for one inheritance What then can be the charter and evidence Canst thou sigh for that Heavenly inheritance Canst thou have a desire of it There is thy first evidence Then findest thou thy selfe to bee renewed Findest thou CHRISTS life in thee The life of Iesus is manifest in me saith Paul 2. Cor. 4. 10. Findest thou the wicked life of this world reformed There is the second evidence Yet more findest thou the worker of the desire and the worker of thy regeneration the Spirit of Christ within thee then keepe him well There is the best evidence of all the evidences of thine inheritance having these assure thy selfe of Heaven but wantest thou these or any of them thou shalt never get that inheritance in Heaven As these three are three evidences of thine heavenly inheritance so they are three props of Faith that gripe this Heavenly life They are the three pillars that hold up Faith which is builded upon them cut one of these pillars away and thou shalt lose Faith and Hope But here it may be asked Are all these three of the nature of the life to come I answere As for the desire sighing and sobbing for that heavenly inheritance it endeth with this life and in that life to come all weeping shall bee taken away REVEL 21. 4. Mourne and groane in time then heereafter shall come ioy aud pure ioy A troubled ioy is â—eere in this life but heereafter there shall bee a pure and solid ioy and nothing but ioy So this mourning ceaseth then and is not of the nature of the life to come but as to the new creature and regeneration it is of the nature of the life to come and it is the beginnning and first part of that heavenly glorie so that our
thinke we can haue none Heauenly glory and joy except wee haue this earthly body there It is true indeede the soule cannot haue so great joye as if the soule and body were together but it is also true that the soule beeing separated hath greater joye in Heauen than the soule and body can haue together in this earth Otherwise howe woulde Paul haue desired to haue beene dissolued he hauing that confidence and earnest-penny of glory except he had desired that joye in the soule Alas wee are so senselesse that wee thinke joye cannot come except wee get it in our earthly body And this is one part of our miserie Now in the next verse in a parenthesis he casteth in the cause why hee is absent from GOD and a pilgrime heere and saieth For wee walke by faith and not by sight As if hee woulde saye All the sight which I haue of Him is afarre of looke how farre the Heauens are distant from the earth also as far is IESVS distaÌ„t from the eye of the faithful soule there is onely a farre sight of Him heere all the sight of Heauenly glory which wee haue here is like a more in respect of that sight we shall geâ— it is so farre from thee that it seemeth not to bee the thousand part of that fulnes that it is indeed Thou seest it now as it were a more but thou shalt once see it as a mountaine in great fulnesse So Paul saith I see my LORD but afarre of there is a great distance betwixt the eye of my soule and Him besides this farnes such a mist ariseth out of the stinking body of corruption betwixt my LORD and me like a cloude that it hideth my LORDS face from me So there are two impedimentes which hinder vs from the full sight of CHRIST the first is the farre distance of place betwixt Him me the second is the smoke mist of my corruptioÌ„ that goeth in betwixt me Him and taketh the sight of my LORD from me Find yee not this in your selues by experience In the beginning of an houre thou shalt haue a sight of Him and againe ere the halfe houre bee past the sight of Him is away let bee a day or halfe a day Then maruell not suppose Paule complaineth of this that he cannot see CHRIST in respect of the farnesse and smoke that commeth betwixt them Would to GOD wee had a sense of this Who is he that once groneth for this and saieth Alas I am a pilgrime it is a farre sight which I haue of my LORD O! if my soule were loosed from my bodie that I might bee with Him Who can saye this No wee are all sleeping and there is none eye lifted vp to CHRIST in this great misâ—rie Wilt thou alwayes crie peace in such a miserie at last thou shalt be pressed downe to Hell Yet to insist vpon this verse We walke saith he by faith and not by sight Yee see heere then the condition of a Christian is walking not sitting nor sleeping hee must be afoote This worde is euer in the Apostles mouth 1. Thessal â— 6. Colloss 4. 2. c. Euer walking a pilgrime must not sit downe Thou art a pilgrime vpon thy journey towardes another countrey thou must not sit downe for otherwise thou shalt neuer come to thy journeys ende The seconde thing which I marke heere This walking must not be in darknesse but it must bee in light Woe to him that walketh in darkenesse for if hee were neuer so well occupied hee shall die in darknesse hee that walketh in darkenesse he shall get Hell for Hâ—ll is darknesse so that walking must be in light The light is of two sorts they are both set downe in â—…hrse The first is the light and knowledge of â—â—â—â—â— The second the light of presence and sight The knowledge of Faith is but a glimmering in respect of the other light that is by sight wheÌ„ thou shalt see CHRIST in His presence is a wonderfull light when Hee shall looke to thee and thou to Him the beames of His glory shall so strike on thee and cause thee shine that thou shalt bee astonished There is no soule but assoone as it commeth in His presence it will bee astonished and maruell that euer there was such a light in CHRIST Faith hath but a small light but the light by presence is marueilous Hâ—e shall translate vs to a marueilou light 1. Pet. 2. 9. All the Angels wonder at the light which is about the Lambe and thy soule when it shall come into glory shall stand wondering at such a glory and thy body when it shall followe shall wonder and all shall bee wondering at such a passing glory These are the two sights Would GOD wee coulde take heede to get a glaunce of that Heauenly glory then all the pleasures of this earth would bee but vanitie dirt and pelffrie to vs. The Lord yet open our eyes to get a sight of this glory These are two lights and as there is two lights so there is two kindes of walking The one is in this life the other in Heauen in the life to come In this life wee haue a small glimmering without any Sunne a blincke of light enuironed about with darknesse Therefore because of the want of light there is such stumbling in our walking in this life but when we shall walke in the Heauens with that Hâ—auâ—ly light of GOD with the countenance of CHRIST before our eyes then no staggering neither to this side nor to that because of that light that is in the face of CHRIST euer shining in our eyes The darknesse yee see is vnpleasant but the light is pleasant It is a wonderfull thing that wee shall get leaue to walke in that inaccessible light of GOD wherein the Father and the Sonne doe walke Brethren thinke on these things for these are the chiefe points of all All earthly thinges euanish when the Sunne goeth downe and darknesse commeth Therefore set your eyes vpon that glory which neuer shall euanish nor decay as euer ye wold desire to reign there These dayes require this preparation Certainely preaching and hearing will euanish and preaching beeing taken away faith will faile and without faith how can meÌ„ attaine to glory Therefore to keepe in the glory of this light we should earnestly crie LORD GIVE VS THIS WORD For if it bee taken away wee shall bee worse than they of Sodome and Gomorrha Now the Apostle hauing shewed this he commeth backe againe and saith Neuerthelesse we haue confidence c. He that hath confidence he will rejoyce to speake of it it swelleth so in his heart that of necessity it must bee vttered and hee will say once twise thrise I haue confidence â—uâ— nowe with confidence hee joyneth another thing to wit his loue to die and to slit out of the bodie to reigne with CHRIST Loue to die is the companion of confidence Hee saieth I haue confidence but I loue rather
the bodie As to the qualitie of the rewarde it is proportionall to that which thou hast done in the bodie bee it good or euill if it bee good thou shalt bee rewarded with glorie if euill thou shalt bee rewarded with ignominie and shame To insist something vpon the last wordes because the Papistes sticke to them and thinke they haue an aduantage of this place when they heare that euerie one shall receiue according to the thinges which they haue done in the flesh incontinent they conclude ERGO workes merites I answere Euill workes indeede merite damnation and damnation shall bee thy portion for them if thou bee out of IESVS but good workes haue no merite in all thy good workes there is no deseruing althogh they were ten thousand more than they are There is force enough in an euill work to condemne thee but in a thousand good workes no force to saue The Apostle saieth not heere They shall receiue a rewarde for that which they haue done but according as they haue done hee saieth not Propter making workes a cause but Secundum that is according to the testification of the works But to leaue the larger insisting in this as more pertinent to another place and to come to our purpose Weigh the wordes for euerie worde is a worde of weight importing a terrible Iudgement an Appearing a necessitie of appearing an vniuersall appearing without exception no respect of persons of the king more than of the begger no mitigation of the seueritie of the Iudge c. CHRIST will haue no mitigation but if thou bee a reprobate thou wilt bee handled seuerelie albeit thou bee a king The judgement then being so terrible the Iudge CHRIST must also bee terrible And so the Apostle saieth Knowing therefore that terrour of the LORD c. And all this is to learne euerie soule not so to presume of the mercie of CHRIST that thou shalt thinke to finde Him mercifull in that daye except that thou hast studied to bee acceptable vnto Him in this life and canst say LORD I EMPLOY MY SELFE IN SERVING THEE Away with that presumption of mercie which maketh the lowne when hee is muâ—thering and committing adulterie to say GOD is mercifull Hauing set downe the terrible Iudgement hee concludeth what he will doe in his owne person Is the judgement and Iudge so terrible I will bee wise the LORD giue vs this wisedome Knowing saith Paul that terrour of the LORD I will do my duetie in this life My duetie is to preach to bring men to the faith in CHRIST I will walke in the discharge of that duetie night and day Hee saith Knowing perfectlie that terrour of the LORD It is not a blinde terrour that will make a man to doe his duetie in this life but it is the knowledge of a Tribunall to belieue that there is a Iudge and a Tribunall in Heauen and that there is a most terrible day abyding And if a maÌ„ belieued that there is a Tribunall in Heauen a terrible Iudge sitting there to take account of his doinges in earth for all the worlde hee would not offende that GOD but this cannot sinke in the heart of man Hee will say there is a generall judgement but this is from the mouth onely and not from the heart and surely as long as a man continueth in sinne albeit hee should sweare that there is a Tribunall it is a token hee knoweth it not The wordes of judgement auaile nothing it is the belieuing and sure knowledge that there is a judgement and a terrible Iudge to sinners in Heauen that doth the turne Therefore seeke perswasion and looke to that Article of thy Creede that the Iudge shall come and take account both of the quicke the dead Belieue it and then it shall draw thee to liue a godly life Knowing therefore that terrour of the LORD wee perswade men or cause them belieue Hee saieth not I goe to play the part of a king or of a politicke man I am busie in this or that turne that appertaineth not to my calling No but according to my calling I preach the Gospell to perswade men to belieue in CHRIST that they may bee saued To speake the trueth it is not thy labouring and doing in any other mans calling that will profite thee but thou art ordained by GOD to doe thy duetie in thine owne calling and when the account of thy deedes shall bee taken in that Great day hee shall not say what hast thou done in another mans calling but what hast thou done in thine owne I made thee a Minister howe hast thou traueled in that vocation Therefore I saye as euerie man would bee readie to giue an account of his doinges let euerie man bee diligent in his owne vocation seeking the glorie of GOD therein Nowe it might haue beene saide to Paul Thou boastest much of thy doing and preaching but looke with what sinceritie thou hast beene occupied and with what vprightnesse of heart thou hast beene preaching in thy life time He answereth and first hee taketh GOD to bee witnesse of the sinceritie of his heart in discharging his Ministerie and then hee taketh the Corinthians among whome hee had traueled to bee witnesse also of his sinceritie As for GOD hee saieth We are made manifest vnto GOD And as for men I trust also I am made manifest in your consciences Hee taketh first GOD to bee witnesse who knoweth the heart and then the Corinthians who sawe his actions Then Brethren it is not enough for a Minister that preacheth CHRIST as Paule doeth for to perswade men to belieue in CHRIST to speake outwardlie to men as I am now speaking to you but hee must looke in the meane time that inwardlie his heart be set vpon GOD that is looke that he approoue his heart in sinceritie to GOD who seeth the heart Men marke the wordes that come out of the mouth but GOD marketh the sinceritie of the heart to see with what sinceritie the man speaketh This that I speake of Paul in his calling I meane of all other men in their callings Doest thou anie thing outwardlie to men looke that thou doe it inwardlie in thine heart with sinceritie to GOD otherwise thou losest all thy trauell albeit it were neuer so good in the presence of men Of this it followeth al these are but vaine voyces to stand vp and say I haue done this thing or that thing To speake to men who knowe not the heart except in the meane time as thou art speaking vnto men thou mayest draw the LORD to bee witnesse as Paule doeth to the sinceritie of thine heart and may say I haue beene traueiling with what sinceritie the LORD knoweth that which I haue done I haue done it in sinceritie not being content to call GOD onelie to bee witnesse he turneth him to the Corinthians and he appealeth their consciences to beare recorde of his sinceritie in his doing and hee saieth As for you Corinthians speaking sparingly I trust
c. Hee was assured of GODS testimonie but hee trusted that the Corinthians also would beare him recorde that hee had traneiled truelie Hee saieth in your consciences It is to bee marked that he appealeth to their consciences not their mouthes but their consciences for the mouth of man will giue one testimonie but the conscience will giue another And when the conscience will bee saying the man hath spoken truelie and in sinceritie the mouth in the meane time will bee backebiting him and the conscience will say thou lyest mouth Speake therefore euer according to conscience for if thy conscience speak one thing and thy mouth another thou shalt bee challenged of a lye It is true indeede men knowe not the heart of man as when a Minister is speaking yee cannot judge of his heart the LORD judgeth it yet a faithfull and sincere man hee will vtter sometime the inwarde sinceritie of his heart in his wordes and deedes that all that seeth and heareth him will looke in therethorowe and see the inwarde sinceritie of the heart and giue an outward confession of it Now Brethren then in this example of Paule yee haue such a protestation as the faithfull Pastor shoulde make in the houre of his death and which should be his testament There is two things in his Ministerie the outwarde speaking and the inwarde sinceritie of the heart If hee would protest of his faithfulnesse looke that hee protest as PAVLE did First outwardly I haue vsed all diligence in discharging all the outward partes of my calling I haue kept nothing abacke and then inwardly As for my sinceritie First I take GOD to bee witnesse who knoweth and onely seeth mine heart with what sinceritie I haue spoken and then I take you to witnesse that haue beene conuersant with mee so farre as yee can knowe the inwarde sinceritie of mine heart by my liuing and outwarde actions Woulde to GOD wee coulde haue this sinceritie And I praye the LORD graunt mee this sinceritie and I beseech Him that as Hee hath beene with mee since the beginning of my Ministerie so Hee would neuer leaue mee vntill the time I finish my course with joye to His glorie and comfort of His CHVRCH through IESVS CHRIST our LORD To whome with the FATHER and the Holie GHOST bee all Honour Praise and Glorie both now and euermore So bee it THE FOVRTH SERMON II. COR. CHAP. V. verse 12 For wee praise not our selues againe vnto you but giue you an occasion to rejoyce of vs that yee may haue to answere against them who rejoyce in the face and not in the heart verse 13 For whether wee bee out of our wit wee are it to GOD or whether wee bee in our right minde we are it vnto you verse 14 For that loue of CHRIST constraineth vs. verse 15 Because wee thus judge that if one bee dead for all then were all dead and Hee died for all that they that liue shoulde not hence foorth liue vnto themselues but vnto Him who died for them and rose againe TO repeat shortlie that which we haue heard in this Chapter We hearde first of that assurance of glorie and life euerlasting which is the only remedy against death and the dissolution of this body Wee hearde secondly of the three warrandes of this assurance of life glorie The first the earnest desire which the heart had of that glorie and life The second Regeneration and renewing The thirde the Holie Spirite who is the worker of all grace in our heartes and who neuer leaueth vs but abideth in vs as an assured earnest-pennie of the full accomplishment of all that glorie promised to vs in the word of GOD. And yet for all this wee heard that the Apostle had not that contentation nor full satisfaction of his heart because he is yet a pilgrime liuing heere by confidence and hath not gotten the full presence of his LORD hee chooseth to leaue all the thinges in this life and therefore hee taketh resolution what hee will doe in life and death to the ende that when hee commeth to his LORD in the Heauens hee may bee welcome The thing hee resolueth to doe is this hee endeuoureth himselfe in his calling to be acceptable to Him in life and death and hee will consecrate all the actions and sufferinges of both to Him Beside that glory to come which moueth him to studie to bee acceptable to his LORD he setteth downe another motiue a terrible Tribunall which abideth him and all men and women who studie not to bee acceptable to the LORD The soule shall not so soone depart out of the bodie but it shall also as soone bee presented before that Tribunall and shall receiue that dolorous sentence if they haue not studied to bee acceptable to Him Therefore the Apostle concludeth Knowing therefore that terrour of the LORDm we trauell in our calling to preach Christ and to bring men to faith and that not for the fashion but in sinceritie of heart so that wee take God who seeth the heart to be witnesse to vs of our sinceritie And as to you Corinthians vpon whom we haue bestowed our labour wee appeale to your consciences and wee take you to be witnesse of that same sinceritie of our calling This is the summe of all which ye haue heard hitherto in this Chapter Now to come to this Text which we haue read In the first verse the Apostle hauing spoken of his sinceritie in preaching the Corinthians who had not that liking of him which they shoulde haue had might haue objected Well Paule yet vauntest thou of thy selfe thou hast once vaunted of thy selfe as appeareth in the second and third Chapters preceeding and yet art thou commending thy selfe He answereth no I commend not my selfe againe I vaunted not of my selfe before nor now neither but when I said We are made manifest to GOD and I trust also that wee are made manifest in your consciences in these words I giue you occasion to glorie of me and not so much for my cause as for the cause of false flattering Apostles who glorie in their outward doings without sinceritie of the heart the repressing of these mens vaine glorying is the cause of this my speaking This is the meaning of this verse Then this Text beeing plaine learne these lessons I marke first in the person of the Corinthians who objecteth this vaunting to the Apostle mistaking his words Scarse may a godly man speake a worde or two of the grace which the Lord hath giuen him and that not to his owne praise but to the praise of his God when he is mistaken by euill men who set thēselues to wryth euery word that is spoken And if euer there was an age in y e which this vice reigned I am assured experience proueth it none age may bee compared in that case to this age Yea a godly man can do nothing but incontinent he is mistaken he can speake nothing but he is misconstrued and especially
came in the world hath ascended to glory Alas this is not perceiued and in my selfe I cannot see it as I would the moste godly complain that they caÌ„not see this effectualnesse of Christes glory The cause is the deadnesse that abideth in vs sin caÌ„not be gotten out of this world till the Lord come again it dwelleth in vs. and reigneth in the world the Deuil the prince of this world reigneth by it for where sinne reigneth he reigneth yea it oppresseth y e godly heart that they can scarcely feele in themselues this renouation so weighty is sinne who seeth it There is a glimmering of this newe creation but who hath this glimmering None but that new soule an vnregenerate man neuer sawe this regeneration neither in himselfe nor in others and hee cannot suffer to heare of a regenerate sanctified man hee will laugh as though there could not bee such a thing as regeneration because the scorner himselfe is vnrenewed therefore hee cannot weigh GODS graces in others So long as thou art vnregenerate thou canst not but scorn regeneration yea and persecute the regenerate man and so rash thine head against a wall For the LORD hath made him inviolable and the Temple of His Spirite and therefore He shall destroy thee that art the vnregenerate man yea and destroyed shall euerie man bee that dasheth himselfe against the Church of IESVS that is the renewed body that body as an yroÌ„ wall shall bruise them Experience telleth this Who euer was hee that rashed against the Church but the Church hath beaten him into powder Meddle not with y e Saincts of God although it were but one Sainct renewed by the grace of God hee is sufficient to destroy and bruise a whole kingdome that rasheth on him The Lord open mens eye to see this For all the world would not I bee one to make opposition to one of the Saincts of GOD. The LORD therefore saue men and learne them to account of this renouation as they would haue a portion thereof be glorified at the comming of Christ Now to end shortly The Apostle when he hath spoken of the renewing of all creatures made by IESVS the Mediator for all floweth out of him in the next verse hee riseth and mounteth vp O howe hee that is carried with the Spirite of Christ will rise when hee is speaking of IESVS hee riseth vp to a light inaccessible he seeth God the Father sitting in his Throne and Majestie and the worke of this renewing flowing froÌ„ him through Christ the Mediator rising vp to the Father of Christ hee saieth And all thinges are of GOD c. Our lesson is All graces come from Christ the Mediator our regeneration floweth out of his life but the fountain of all is the Father of Heauen the Father of Iesus and therfore when thou findest the grace flowing from Iesus raise vp thy soule look thorowe to the glorious Fountaine sitting in his Majesty say All glory be to y e Father I acknowledge all goodnesse to come from thee O Father thou hast giuen all graces to me through thy Son Christ Now when he hath risen vp to the Father he coÌ„meth down again to two degrees which are the â—â—wayes wherby the regeneration is wrought The first is the reconciliatioÌ„ to the Father throgh Christ the Mediator by his death The second is this Ministerie base and contemptible in the eyes of men this dispensation of the mysteries of GOD that hee hath put into the handes of his Ministers to bee distributed to the people Well Brethren a man must come to this regeneration by degrees as a maÌ„ stepping vp a ladder If thou wouldest be renewed in Christ thou must climbe and goe vp by degrees The first is the Ministery of reconciliation The second is the reconciliation it selfe in Christ The thirde and last is the fountaine of regeneration God the Father Will thou runne vp and misse one of these sâ—eps No it is not possible for thou shalt neuer get regeneration before God be friended with thee thou art His enemy thou must be frieÌ„ded with Him before thou bee renewed Well then thou wilt say I must bee friended with Him but I neede not thy ministery can I not come to Heauen but by hearing thee preâ—ch I say thou canst not I lay this necessity before thee and I charge thee I binde thee to this ministery Imagine thou another meanes to attaine to this glory contemne thou this ministery in the silliest person to whome God hath giuen it I shal make a strawe bar the gates of HeaueÌ„ in thy teeth yea albeit thou bee a Monarch thou shalt neuer get reconciliation without this Ministery The Lord wakeÌ„ our coÌ„sciences that we may embrace the ordinance of God we shall neuer be wise in God except first wee become fooles that wee may bee wise Then seeing this necessity is of the Ministery to make a reconciliation with our God and this reconciliation must passe by a proclamation of peace to the miserable worlde and passe by the mouth of this contemned Ministery The Lord waken these our senselesse heartes that we may reuerence and esteeme of this Ministerie more than we haue done The Lord grant vs this for Christs sake To whome with the Father and the Holy Spirite bee all Glory and Honour for euermore AMEN THE SIXT SERMON I. COR. CHAP. II. verse 6 And we speake wisedome among them that are perfect not the wisedome of this world nor of the princes of this world who come to naught verse 7 But we speake the wisedome of GOD in a mysterie euen the â—id wisedome which God ordained before the world vnto our glorie verse 8 Which none of the princes of this world knew for had they knowne it they would not haue crucified the Lord of glorie verse 9 But as it is writteÌ„ The eye hath not seene the care hath not heard neither hath entred inâ—â— the hart of maÌ„ the things that God hath prepared for theÌ„ that lâ—ue him IN the Text immediatelie preceeding well-beloued in the LORD IESVS the Apostle hath beene renouncing the wisedome of man in vttering of the Gospel of IESVS CHRIST thinking it not worthy that any mans faith should be builded on it For that faith that is builded on it cannot stand because y e wisdome of man is a false foundation and the thing that is builded on a false foundation cannot stand Now to come to this Text which we haue read presentlie It might haue beene said to the Apostle Who counteth of thy wisedome thou esteemest not of mans wisedome nor eloquence but who counteth of thee or of thy wisedome either Hee answereth in the 6. verse Wee speake wisedome among them that are perfect c. That is Who soeuer are perfect in y e Church of God or whosoeuer are come to a degree of perfection or preasse to perfection aspiring aboue nature aboue humane things to see things Heauenly and spiritual these men account
sixteenth Chapter and the two and twentie verse of the first Epistle to the Corinthians Louest thou Him assure thy selfe howbeit thou canst not get such a loue to Him or such a sight of these thinges as thou wouldest haue they are prepared for thee Onelie thou art to take heede to see if that loue of GOD bee in thine heart Goe not to search what is in Heauen and thinke not to get a full sight of that glorie in this life that is laide vp for thee But rest on Him yea though it were halfe blindlinges Well is the soule that can loue the LORD IESVS I will ende heere and will recommende to euerie soule that Loue of IESVS as euer they woulde see the thinges that the eye neuer sawe nor the eare neuer hearde nor hath euer entered into the heart of man to their euerlasting comfort and consolation at the comming of the LORD IESVS To whome with the FATHER and the Holy GHOST bee all Honour Prayse and Glorie for euer and euer world without ende So bee it THE SEVENTH SERMON I. COR. CHAP. II. verse 10 But GOD hath reuealed them vnto vs by His Spirit for the Spirit searcheth all thinges yea the deepe thinges of GOD. verse 11 For what man knoweth the thinges of man except the spirite of a man which is in him Euen so the thinges of GOD knoweth no man but the Spirite of GOD. verse 12 Nowe wee haue receaued not the spirit of the world but the Spirite which is of GOD that wee may know the things that are giuen to vs of GOD. THE last day Brethren we heard a cleare description commendation of that wisedome which ` Paul spake and preached which is none other in effect but this same blessed EVANGELL that is preached to you We shewed you that there was nothing that might commende a science or wisedome in this world but it concurred with him to the commendation praise and glorie of this wisdome that is here described The author of it is not the world nor the Princes of the world but God the maker of the worlde The secrecie of it was hidden vp in a mysterie so manie ages from the creation to the comming of Christ and manifestation of Him in the nature of man The antiquitie of it it was predestinated from all Eternitie The end of it our glorie The sublimitie and highnesse of it when it was reuealed at the cumming of CHRIST none of the Princes of this world could vnderstand it for if they had known it they had not crucified the LORD of glorie The subject of it the thinges which the eye neuer sawe the eare neuer hearde which neuer entered into the heart of man and yet for all this prepared for them that loue the LORD Nowe to come to the Text which wee haue in hand It might haue bene asked of the Apostle If such thinges as were neuer seene neuer heard of nor neuer entred into the heart of man were contained in that wisdom which he taught what profite haue we by that wisedome what profite haue wee of the thinges whereof wee are not capable The Apostle meeteth this in the first verse which we haue read But saith hee God hath reuealed them vnto vs by His Spirit It is true indeed they passe the sight of our eyes they surmount aboue our hearing they passe the capacitie of our mind yet that LORD hath dimitted Himselfe vnto vs by His Spirit He hath reuealed those things to vs the sillie ones of y e world not to the princes of y e world but to the sillie simple ones Hee hath reuealed them not by our spirit but by His owne Spirit There is the summe of the answere shortlie He giueth the reason in the next part of the verse and letteth vs see that the Spirite of Iesus is able to reueale all these high and hidden things to vs setting out the nature of the Holie Spirit For saieth hee the Spirite searcheth all thinges yea the deepe thinges of God The Spirite is a searcher and hee is a searcher of all things created in Heauen and earth Nothing can escape him but hee will seâ—rch into the secretest things in the world and into the secretest parts of thine heart What more Hee is a searcher of the God of glorie Himselfe and will pierce into the infinite deepnesse that is in God Hee being such a Spirit as this is he not able to reueal the things whereof wee are not capable There is the meaning of the whole verse shortlie Then we see these things contained in the Heauenlie wisedome as the riches of God in IESVS CHRIST our remission of sinne our justification our regeneration our saluation and life euerlasting euen common thinges which yee heare of daylie together with Iesus Christ the Mediator in whome and thorowe whome all thinges are wrought are the thinges which the eare hath not hearde nor the eye hath not seene neither haue they eâ—â—ered into the heart of man Yet wee see that these thinges passe not so the capacitie of man nor they are not so altogether hidden from man but they are reuealed And they are reuealed to whom To them for whom they are prepared They are reuealed when euen in this life there is none for whom they are prepared from all Eternitie but in this life before the soule goe out of the bodie they shall receiue some reuelation and vnderstanding of these same things and thou that gettest no reuelation of them in this life and gettest not a sight of them ere the soule goe out of the bodie I will say to thee They were neuer prepared for thee Remission of sinnes was neuer prepared for thee Iustification before the Tribunall of GOD Regeneration Life euerlasting was neuer prepared for thee There is not a better token of life after this life than a blink of life in this life if it were but a glimmering for the best of vs hath but a glimmering a blinke of IESVS Christ and of the graces that are in Him in this life is the surest token that thou canst haue of the life to come And by the contrarie There is not a worse token of darkenesse after this life than to haue thine eyes so closed that thou hast no blinke heere of that life to come And when thou diest hauing no sight of the life to come thou shalt die a miserable catiue a faggot for the fire of Hâ—ll Let vs goe forward to the rest God hath reuealed them by His Spirit Now yee see heere a reuelation by the Spiritâ— Marke it I shall tarie somwhat vpon these wordes Yee heard before of a reuelation by the word which is this wisedome Now yee heare of a reuelation by the Spirite It is not enough to receaue a reuelation by the word though it were neuer so faire and so soundly preached it will neuer doe thee good it is nothing but as if thou wouldest holde a light before a blinde man say to him Man seest
power to your destruction but all the power which GOD hath giuen mee is to your edification The GOD of Heauen gaue neuer to anie creature in HeaueÌ„ noâ— earth power to doe against her but all to maintaine her in her liberty Then meddle not with her jurisdiction Let none earthly power meddle with it and beware that no irruption bee made within it There was neuer Emperour nor Monarch of this worlde that made irruption within it that euer wanne by it Therefore let euerie soule beware to meddle with this libertie for certainelie that sworde that shall be strocken at her shee shallding it back again like the hammer off the stithie Reade the Ecclesiasticall Histories yee shall see that neuer man got the vpper-hand that euer medled with it And therefore the LORD open mens eyes and let them see this that they may reuerence this glorious Spouse of IESVS CHRIST as euer they would see that glorious Face of CHRIST IESVS Her Head To whome with the Father and the Holie Spirite bee all Praise Honour Glorie worlde vvithout end so bee it THE NINTH SERMON II. COR. CHAP. X. verse 1 Now I Paule my selfe beseech you by the meeknesse and gentlenesse of Christ who when I am present amongst you am base but am bolde towardes you beeing absent verse 2 And this I require you that I neede not to be bolde when I am present with that same confidence wherewith I thinke to bee bolde against some who ecteeme vs as though wee walked according to the flesh verse 3 Neuerthelesse though wee walke in the flesh yet we doe not warre after the flesh verse 4 For the weapons of our warre-fare are not carnall but mightie through God to cast downe Holdes verse 5 Casting downe the imaginations and euerie high thing that is exalted against the knowledge of God and bringing into captiuitie euerie thought to the obedience of CHRIST THESE Corinthians vnto whome the Apostle writeth beeing before founded and grounded in the faith of IESVS CHRIST by this Ministerie yet afterward seduced and led aside with false apostles Oratours â—ather than Teachers who preached the Gospel of IESVS CHRIST with humane affected eloquence beginne to disdaine the Apostle who â—ounded and grounded them in that Faith of IESVS CHRIST and to account of him euen as if he had not beene sent or had not bene an Apostle in verie deede but had onelie giuen himselfe out for an Apostle Therefore in this present Text the Apostle beseecheth them to account of him as he was indeed as the Apostle of Iesus Christ and desireth them so to esteeme of him and so taking occasion he falleth out in a verie high description of his Apostleship And first hee maketh a request vnto them Nowe I Paule my selfe beseech you by the meeknesse and gentlenesse of Christ Surelie if yee will consider their deseruinges at the handes of the Apostle they should haue bene met more hardly and sharper language should haue beene directed vnto them Yet y e Apostle meeteth them gently directeth to them a meeke and gentle request I Paule in mine own person beseech you and that for the meeknesse and gentlenesse of Iesus Christ if euer ye had any taste of that mercy meeknesse in Iesus Christ towards you euen for that meekenesse sake and for that mercies sake obey me doe the thing which I bid you So the Pastor hath his lesson first heere It is the part and duetie of a Pastor who hath to doe with people First at the entrie to beginne with meeknesse and lenitie yea amongst all the properties that is required in a faithfull Pastor this is not the least to bee endued with lenitie and pitie Lenitie I saye arising not onelie of the consideration of the miserie of men with whome hee hath to doe for all people are miserable by nature and all our preachinges are to a companie of miserable creatures who beeing miserable hath neede of mercie and craueth pitie but arising also of a sense and feeling of his owne wretchednesse and miserie What Is hee not himselfe a miserable man by nature as well as anie other person of the flocke man or woman Then againe the mercie and lenitie of IESVS CHRIST which hee hath found towordes himselfe shoulde mooue and raise vp his lenitie and pitie towards his flocke Therefore Paule beeing of minde to speake to these Corinthians how be it he had matter of sharpenesse threatning offered vnto him by them yet the mercy of Christ towards him who was so miserable himselfe vntill hee got that mercie changeth all sharpnesse to lenity turneth his threatnings which hee might haue vsed in a pitifull request Next the people likewise hath their lesson here For as the lenitie pitie and meeknesse of Iesus Christ should mooue the Pastor to lenitie towards y â— people euen so this same lenitie meeknesse of our Lord Iesus should moue the people to obey the gentle and humble request of the Pastor And he or she that euer hath felt in heart and tasted the sweetnesse of the mercie of GOD in IESVS CHRIST will not so soone heare of this lenitie and mercie for CHRISTS mercies sake or for His lenities sake but as soone they wil bee moued to obey the request And they againe who continue stubborne disobedient notwithstanding of a duetifull and lawfull request I saye for my part that stubborne hearted bodie neuer knew what Christ meaned neuer felt remission of sinnes through the blood of Iesus Christ They that will not doe the thing which they should doe for the mercies sake of Christ shall neuer taste of that mercie nor of Iesus Christ Affuredlie they serue for nothing but to be faggots for the fire of Hell for where mercy is not there must be judgement Now in the latter part of the verse hee setteth downe a description of himselfe I Paul who when I am present among you am base but am bolde towardes you being absent This is one thing in effect with that which followeth afterwards in the 10. verse of this chap. for this dis-estimation of himselfe is from that light account and regarde that they made of him and of the Gospel which he teached For the Letters saith he are sore and strong but his bodilie presence is weake and his speach is of no value He here describeth himself conforme to their dis-estimation of him for the mis-liking is recent in his memorie yet his speach is meeke to them This matter would haue angered a good man but Paul is so farre from anger that hee breaketh out in a gentle and humble request Whereupon I note That the vnthankfullnes of the world should not breake our patience or cause vs forget that lenitie wherewith the Embassadour of Iesus Christ shoulde bee endued for lenitie is bounde to vs and wee are bound to it yea although this worlde be neuer so vngrate yet we are bound to striue by long suffering to ouercome in the ende Secondly think ye not but Paul
he changeth his voice saith If I come againe I shall not spare you when I come againe I shall terrifie you with the power of God because ye throw it out of mee I see againe hee is verie sharpe against these false Oratours hee vseth no lenitie towardes them Yet there is a discretion to bee had betwixt the dealing with false teachers and with the people There should be lenitie vsed towards the people but what should bee with a deceiuing lowne that beginneth to bring the trueth in slander Hee must bee handled with seueritie and rigour no lenitie should bee vsed towardes these that crcepe in daylie to bring the trueth in slander Yee know their voyces Who made LVTHER a Minister Who made CALVIN a Minister But they shall finde it one day that LVTHER and CALVIN were Ministers and that there was a power in the word which LVTHER and CALVIN teached For this is true that PAVLE spake The LORD consumeth them daylie with the word that commeth out of the mouthes of His Ministers and shall consume them daylie vntill the Daye of the LORDS appearance In the third verse hee falleth out in a description of the maner of his walking Neuerthelesse though wee walke in the flesh c. Though wee liue in the flesh that is in the infirmitie of this common nature for to liue in the flesh heere is to liue in the weaknesse of nature yet we walke not or warre not according to the flesh that is our actions and doinges in our Apostleship are not fleshlie and weake Yee see the outward bodie is weake but measure not the inward man after the bodie and strength thereof for suppose my bodie be weake yet mine actions are strong So hee taketh to him one thing and refuseth another Nowe Brethren let euerie man that liueth take gladlie to him frailtie and weaknesse and if men call thee weake take it to thee for hee that will bee strong in himselfe cannot bee strong in GOD. In this same Epistle Chap. 12. verse 9. The power of GOD saieth hee is made perfect in mine infirmitie Of all men in the worlde a man whose calling is to bee a Minister shoulde take chiefelie vpon him this frailtie and weaknesse yea let him accept it more redilie than it can bee casten to him and as hee is fraile and weake so hee must feele his frailtie and weaknesse and the chiefest part of his preaching should bee of frailtie and that Minister that neuer felt his owne miserie cannot perswade the people that they are miserable and bring them to an acknowledging of it And heerein appeareth the wisdome of GOD who chooseth not to this Ministerie those who haue the greatest graces of nature and naturall giftes but Hee chooseth out the weake ones and contemptible bodies that are amongst men and Hee setteth them vp to bee Preachers to mankinde as Hee speaketh in the first Epistle to the CORINTHIANS in the first Chapter and the sixe and twentie verse Yee see Brethren your calling howe that not manie wise men amongst you according to the flesh not manie mightie not manie noble are called but GOD hath chosen the foolish thinges of the worlde to confound the wise and GOD hath chosen the weake thinges of the worlde to confound the mightie So the Lord chooseth the ignoble and sillie creatures and setteth them vp aboue kinges yea and the greatest Monarches of the worlde to beate them downe Marke againe as euerie man shoulde willinglie take to him this frailtie and weaknesse of nature so let him refuse the other that is to saye let him refuse to walk according to the flesh To walke according to the flesh and to warre according to the flesh is all one for the walking of a Christian is a warrefare Holde backe these fleshlie actions and namelie these actions of sinne take to thee the weaknesse of nature but cast off sinne For if thine actions bee altogether fleshlie bee thou sure thou hast no part of the power of God nor of the life of IESVS CHRIST thou hast but the life of a man or of a woman and shalt die like a man or a woman without the life of GOD. But aboue all men in the worlde let a Minister eschewe these actions of the flesh looke that his actions bee powerfull and that the power of GOD appeare in his walking so that when in outwarde appearance hee is but a weake bodie yet it may bee said of him y t he is strong in Christ For as weake as hee is to looke to yet hee is a strong warrier the Spirite is sensible in him hee speaketh not like a man onelie there is another grace conuoying his wordes than can accompanie the worde of man If thou bee a Minister although thou were neuer so strong in bodie if thou findest not GODS power in thy life and doctrine I will not giue one penny for thee looke that thou feele the power that Paule felt as yee reade in the 2. Epist to the Corin. chap. 4. vers 16. when hee was dying in the bodie then was the inner man quickest in him and the more the bodilie life was away the more the life of GOD was manifest in him A Minister that hath not the power of GOD within him howe can hee preach of CHRISTES power or of His life howe can hee bee a Minister of life that hath no tasto of life himselfe how can he preach of life that neuer felt life of necessity he must be a shamelesse man that will speake of Christ of His mercie life and power when in the meane time hee knoweth not what the mercie life power of Christ meaneth that man was neuer called of God to bee a Minister all that hee speaketh is like the babling of a Parockquet the power of God doeth the deede therfore God chooseth the weake instruments that the world may see that it is onelie His grace and not the gifts of the men that doeth the turne He calleth it not his walking but warring fighting The life of a Minister is but a warre-fare and hee who would bee a Minister shoulde make him for warre-fare make him for paine and labour otherwise let him neuer striue for that calling Yea there is nothing so laborious or painefull but the life of a Minister is compared vnto it We neuer read in the Scriptures where it is compared to any thing that importeth easinesse or idlenesse 1. CORIN 9. 26. The Minister is compared to a Warrier then to a runner running with all his maine speede striuing to come to the marke neuer looking ouer his shoulder to this or that thing as manie will doe saying I haue done this turne or that turne No when thou hast done all thou canst doe say thou hast done nothing Then hee is compared to a wrastler and to an husbandman that holdeth the plough from morning till euening In all these comparisons of the Scriptures the figure is not so great as the thing figurate when an
saluation All the troubles that shall bee laide vpon thee in this worlde shall bee so turned ouer that they shall serue to thy good and consolation But if this hope be away if thou lie sluggishly not hauing thine head raised vp with closed eyes not looking and hoping that thou shalt glorifie thy Lord not caring for His glorie either in thy life or in thy death all thy miserie that lighteth vpon thee shall remaine miserie and shall presse thee down to euerlasting damnation Looke then how precious this hope is Learne another thing here There standeth much in these two in shame and blushing in confidence libertie and courage I say to thee there standeth more in the consequeÌ„ts of suffering and doing than standeth in the suffering and doing it selfe I suppose thou suffer the death for Christes sake if thou bee ashamed in suffering and hast not libertie and courage thou sufferest not so much for CHRIST as for thy selfe and thy death is nothing else but a death to thee and thy suffering is nothing but a suffering to thy selfe Euen so do what thou wilt doe to glorifie Him if it be not done with libertie freedome and courage thou losest thy trauell Seeing then that so much standeth in the disposition of the heart let euery man looke that hee prepare himselfe with courage and confidence against the daye of triall that with confidence in suffering he may magnifie God Paul saith to Timothie in his 2. epist chap. 1. vers 8. Bee not ashamed of Christ nor of me that am His captiue Thinke shame of none that suffer for Christ but rather bee thou partaker of that affliction to suffer with courage and confidence those things with them Yet marke another thing here he saith that he might magnifie Christ in his bodie Hee speaketh not of the soule And so I obseru that of the very bodie let bee of the soule euen of the very bodily masse which thou bearest about with thee a great duety is required for the glorifying of God and His Christ When thou art liuing in thine actions when thou art dying in thy death it must be an instrument glorifying God when thou art going vpon thy feete it must bee an instrument of His glorie when thou art lying in thy bedde yea the Lord must bee glorified in it when it is dissolued into ashes in the graue I marke this against that vaine conceite of men who will saye What care I so I keepe a good minde to God let mee prostitute my body to harlotrie gluttony and all vices yet I will keepe my soule to God No either God will haue all or the Deuill will haue all Awaye thou idolater who wilt keepe thy soule to GOD and wilt bowe thy knee to Baal the Deuill will get both soule and bodie Paul saieth not that the Lord hath only bought thy soule with a price but that Hee hath bought both soule and body that they should glorifie God 1. Corin. 6. 20 â—ee are bought with a price yee are not your owne Fye filthie bodie that wilt say May I not doe with my bodie as I please Hast thou power to reaue it out of the handes of the Lord The Lord hath the power of thy body and in that last day thou shalt bee challenged with theft and sacriledge And when hee hath said ye are bought with a price hee subjoyneth Glorifie God not in your spirite onely but also in your bodies Either Hee will haue both or else none Thinkest thou to send thy soule to God and thy body to the Deuill No either the Lord shall get both or both shall goe to Hell Take heed how ye keepe these bodies ye shall render accompt of them Thy body should be the Temple of the holie Spirit if thou defile the seate of that holy One shame shall light vpon thee I marke heere To assure himselfe of continuance that hee shall continue in glorifying God in life and death he taketh an argument from his former experience Euer hitherto I haue glorified God in my body I haue a stedfast hope that I shall continue that all the actions of my body shall glorifie Him and when I am dead He shall be glorified in my body It is good then to begin well and to haue experience that thou hast serued GOD well in thy calling for experience bringeth hope and hope maketh thee no wayes ashamed Rom. 5. 4. 5. And if thou haue experience that thou hast serued GOD and Hee hath beene with thee and kept thy bodie in puritie thou mayest bee assured to continue to the ende Not that our continuance standeth in our self no our continuance standeth not in our selues for the best man that liueth is not able of himselfe to stand one moment but out standing is in God for if Hee would take His grace from vs in one moment we would fall It is the loue that He beareth to vs that holds vs vp be once assured of that loue of GOD towardes thee and then thou mayest bee assured that thou shalt glorifie God both in life and death Now in the next verse he saith For Christ is to me both in life and death aduantage Hee giueth a reason wherefore hee saide hee would magnifie God in his bodie both in life and death The reason is because of the aduantage hee hath of Him CHRIST IESVS is aduantage to him And when Not when I liue onelie saieth hee but in my death also Is it not good reason that I should glorifie Him both in life and death in whome I haue aduantage both in life and death All men doe for aduantage When a man hath done and suffered hee woulde haue aduantage When wee honour the Prince or anie man all is for aduantage If gaine mooueth to honour men to serue them where was there euer such a gaine and aduantage as may bee looked for at the handes of CHRIST If gaine will mooue thee where wilt thou get it if not in CHRIST Would thou haue gaine aduantage for thy doing in thy lifetime He will giue thee it Thou shalt not do one deed but thou shalt haue thine hire in thine hande Wouldest thou haue gain in thy death if thou die for Him thou shal get as fair an aduaÌ„tage as euer man got Indeede a man will giue thee gaine for honouring him in thy life-time but when thou art lying in thy deathbedde canst thou get aduantage out of the hand of a man Suppose a Monarch would giue thee a kingdome what aduantage is it to thee if thou liuest not to brooke it But I tell you plainelie The LORD is greater aduantage to vs in death than in life and all this aduantage which wee haue of Him in this life is nothing in respect of that aduantage which we shall get in the life to come Paul in the third chapter of the Epistle to the Philippians when hee hath counted al his aduantages and numbered out all the prerogatiues which hee had in this worlde
desire to liue for a while that the Church may be holpen The Lord accounteth more highly of this desire than of a desire that a man hath to die and to bee with Iesus The Lord accounted more of PAVLES liuing to helpe the Church than of his glorifying Him in his death Thinke yee that PAVL woulde haue liued so long except the Lord had seene him profitable to His Church And no question y e Lord Iesus knowing the misery of this earth would haue taken vp His Apostles at His ascention with Him if He had not loued the weale of His Church There is no good body but the Lord woulde haue them with Him yet Hee letteth them remaine heere in paine that they may help the Church otherwise there would not be a good body left liuing in SCOTLAND Hee would take them all away and glorifie them But so long as Hee hath a Church in SCOTLAND Hee will let good men continue but when Hee taketh them away wo be to them that tary behind It is wonderfull to see how the Lord will keepe a man by whose trauels Hee will helpe His Church All the worlde will not get leaue to hurt an haire of his head HEROD taketh PETER and putteth him into prison laying him betwixt two souldiers thinking to execute him y e next morning Act. 12. But the Lord by His Angell wakeneth him and bringeth him safe out and yet hee wist not what hee was doing PAVL and PETER were wonderfully deliuered so long as the Lord had to doe with them but when He had done His turne and they fell into the hands of NERO there is no more dinne of them they were slaine So long as the Lord hath adoe with any man He will shake Heauen and earth ere hee perish Well the care of the Church of God is decaying in SCOTLAND Leâ—vs crie LORD put the care of this Church and the care of the members of the body of Christ into the hearts of men that euery man may care for the saluation of another and that God maye bee glorified in them through His Sonne Christ Iesus our Sauiour To whome with the Father and the Holy Ghost bee all Prayse Honour and Glory both now and for euermore AMEN THE ELEVENTH SERMON TITVS CHAP. III. verse 3 For we our selues were in times past vnwise disobedient deceiued seruing the lustes and diuerse pleasuâ—es liuing in maliciousnesse and enuie hatefull and hating one another verse 4 But when the bountifulnesse and loue of GOD our Sauiour toward man appeared verse 5 Not by the workes of righteousnesse which wee had done but according to His mercie Hee saued vs by the washing of the newe birth and the renewing of the Holie Ghost verse 6 Which Hee shedde on vs aboundantlie through IESUS CHRIST our Sauiour verse 7 That wee beeing justified by His grace should bee made heyres according to the hope of eternall life IF we shall consider this Text welbeloued in IESVS CHRIST we shall find in it three things The first the miserable estate and condition of man wherein hee stood before hee was called to grace by IESVS CHRIST The next is his mercifull deliuerie froÌ„ that miserable estate and condition The last is the ende of his mercifull deliuerie to wit That he should serue God all the dayes of his life in all maner of thankfulnesse for so mercifull a deliuerie And seeing our communicating with the bodie and blood of the LORD approaches our preparation caÌ„not stand in three better thinges than these First in a knowledge of our miserie before that we knew God in CHRIST Next in a knowledge of our mercifull deliuerie from that miserable estate And thirdlie in a duetie toward God for our deliuerie We shall speake at this time of the first two Now to returne and to goe thorow the words as the Lord will giue vs grace The occasion of the setting downe of this first part to wit of our miserie before we knew Christ is this Immediatelie before he hath exhorted TITVS to vse all kinds of lenitie towardes them that were not conuerted not to deale with them in rigour but to deale with them in meeknesse Hee giueth the reason Looke what they are now euen such were we before wee were called liuing in concupiscence our mindes were rebellious against God therefore let vs deale with them as wee woulde haue beene dealt with our selues at that time I marke here first That our miserable estate that we stood in before we were called to this grace through Iesus Christ shoulde neuer be forgotten The miserie of nature wherein wee are conceiued and borne and wherein wee liue for a time till wee knowe Christ should neuer goe out of our remembrance When thou hast plaide the foole a while in sinne when thou hast followed harlotry committed murther oppressed thy neighbour when God hath called thee out of that miserable condition made thee to know Him in Christ forget neuer thy former misery forget neuer that thou hast followed filthinesse murthered oppressed c. Saieth the Apostle to the Ephesians who were Gentiles after their conuersion in Christ Forget your olde done deedes saith he so No but he saith Remember that ye were Gentiles Brethren it is true the estate of grace in Christ hath a sweetnesse with it if a man or woman haue a sense of it but looke that the sweetnesse of it m is-â—elish not so the taste that in the meane time thou lose all sense of thy former misery Keepe therefore both the misery and the deliuery in thy mind that thereby the true sense of GODS mercie may be stirred vp in thine heart for none haue the true sense of the mercie of God in Christ except hee onelie that sigheth for the miserie which we did lie in before This is the first Another thing I marke here This same remembrance of our misery it should make euery one of vs that stand in grace to haue a compassion vpon sinners where euer thou seest them labour to winne them but with pitie and let bee thy bitternesse A man that hath no pitie but is full of bitternesse against a sinner that man hath forgotten that hee was a sinner before There is no man so cleane but there is a remaining corruption in him albeit hee see it not They that haue the true zeale of God they will indeede bee seuere against sinners Why not but they beginne alwayes at their selues and then reprooue others Hypocrites beginne not at themselues but they hide and cloake their owne sinnes and are alwayes seuere against others But the man that beginneth at himselfe his seueritie is aye mixed with pitie But to come to the words Wee were such as they are now we were mad and out of our right wit we were beside our selues There is the first part of our miserie in nature for wee were all miserable by nature there is not one soule but it is borne miserable by nature Yee see then Brethren our miserie beginneth not at our
are very foule and vncleane A cloth that is very foule will require much vvater washing euen so vvee must haue aboundance of grace because vvee vvere so foule through sin but suppose vve vvere neuer so foule except vve get a sight of our filthinesse vve vvill neuer desire to be vvashen when Dauid felt himselfe verie filthie in murther and adulterie he cryed Wash mee O Lord and make mee cleane PSAL. 51. When a bodie commeth to a remorse of conscience it is a vvonder to see howe hee vvill drinke in that Spirite and desire to bee satiate vvith that vvater A foule bodie that hath not the sense of his filthinesse will neuer crie for vvashing The murtherer and the harlot vvill neuer crie Lord vvashe mee except they gette a sight of their owne vncleannesse Blessed are they that hunger and thirst for righteousnesse for they shall be filled MATTH 5. 6. There may bee mooued a question heere Howe is it saide that the Spirite is powred out so aboundantly how many feeleth this riches Will a man or vvoman discende into their selues they will finde great lacke and scarcitie of this Spirit Brethren I answere One droppe of the Spirite of Iesus Christ is coūted great riches one droppe of grace is great riches one droppe of the vvater of life is greater riches than all the vvater in the vvorlde it vvill vveigh downe all the precious things that are vpon the face of y e earth Thou that hast gotten one droppe of grace in Iesus Christ thou art richer than all the kinges in the worlde Moreouer if this droppe of grace could bee dried vp in the heartes of the regenerate it were lesse to be coūted of but there is stil droppe after droppe and none ende of dropping Continually thou art refreshed now and then vvith new drops of grace so long as thou liuest So this cōtinuance in dropping is a great riches thou hast no cause to complaine that hath this continuance Well is the soule that getteth droppe after droppe for that soule may saye it hath gotten great riches Thus much for the first part of our saluatiō called regeneration when God putteth to His hande to saue vs He putteth to His hād vvasheth vs inwardly and outwardlie and giueth vs His Spirit Nowe followeth the next part That being justified by grace we may be made heyres according to the hope of life euerlasting The next part standeth in justification I vvill not insist I shall touch it in a worde It is none other thing but the imputing of the righteousnesse of IESVS CHRIST vnto vs. This righteousnesse is not inherent in vs but the satisfaction of IESVS CHRIST is imputed to vs. This Iustification in effect is none other thing but forgiuenesse of sinnes when God forgiueth thee thy sinnes accounteth Christs righteousnesse to bee thine and laieth not thy sinne to thy charge Al is one thing Iustification is not this y ◠men dreame of to wit a righteousnes inherēt in our selues but it is another mans justice which by imputation is made ours Compare these two together Iustification and Regeneration and consider the naturall order of them Iustification is first A man is justified by the blood of IESVS CHRIST imputed to him ere euer he be regenerate by the Spirit The Spirite that vvasheth him in regeneration commeth through the blood the blood first and then commeth in regeneration and vvasheth awaye the mother sinne and the foule stinking corruption that is in thee and both thy justification and regeneration commeth of free grace without merites for these two are euer opponed grace and mercie preasse not to deale these two to giue GOD one part and to attribute another part to thy selfe leaue thy merites behinde thee and take thee to the mercy of God otherwise there is no saluation for thee Thereafter commeth on another part of saluation vvee are made heires of euerlasting Life but there is something going betwixt that is not set downe here For yee see that when wee are justified and regenerated vvee are made sonnes by adoption before we be heyres vve must bee children But I leaue this because the Apostle speaketh not of it heere Then the last part is Wee are made heyres of the Kingdome of Heauen vvhat more can be required in saluation there is the highest degree Thou art placed in thine inheritance there is thy perfection According to the hope of eternall Lift lest vvee should thinke that vvee are alreadie put in possession of this inheritance he meeteth this and sheweth that albeit vve are in this life made heyres yet vvee are not in this life put into a reall possession of this heyrship but hee saieth according to hope vvee are heyres by hope but once hope and all shall goe awaye and vvee shall bee heyres in very deede Yet hope is necessarie so long as vvee liue heere so long as the Father is liuing the heyres haue a to-looke and a hope of the heyrship Hope thou or else thou shalt neuer see Heauen Nowe this hope is not so bare that in the meane time vvee haue no fruition of the thing hoped for yea euen in this life the fruition of Heauen is begunne in effect and if thou haue not the beginning of it heere hope neuer for the accomplishment of it heereafter Wee haue a beginning in this life but as for the full possession and fruition of our inheritance it is reserued to the life to come And therefore it is that the Godly in this life hope still for the comming of IESVS CHRIST till they bee set and placed vvith Him in that inheritance purchased to vs by His blood To vvhome vvith the Father and the Holy Spirite bee all Honour Prayse and Glory for euer and euer AMEN THE TWELFTH SERMON PSALME CXXX verse 1 Out of the deepe places haue I called vnto Thee O LORD verse 2 LORD heare my voyce let Thine eares attende to the voyce of my prayers verse 3 If Thou O LORD straightly markest iniquities O LORD who shall stand verse 4 But mercie is with Thee that Thou mayest bee feared THE inscription of this PSALME Brethren declareth that it is a PSALME most excellent The excellencie of it wee remit to the matter contained therein it hath bene penned by some holy man and Prophet of old but by whom it is not certaine It is sufficient to vs to knowe that the Spirite of GOD was the dyter of it To come to the matter and partes thereof The Prophet whosoeuer he was first setteth downe the estate and disposition of his soule in trouble to wit that he ranne to the Lord and prayed to Him for deliuerie and this hee doeth to the fift verse Next finding in verie deede the effectes of the prayer hee made and finding mercy and deliuerie as hee craued hee professeth before all the worlde that as he had before awaited vpon GOD so hee will await still vpon Him and He will put his confiden̄ce in Him and this he doeth to the seuenth
then say Lord I deserue to be threatned alwais to be plagued but Lord thou knowst my nature thes things wil not make me to come to Thee but will put mee away from Thee therefore let mee see Thy manifolde mercies towards sinners to allure me and then I shall come vnto Thee So wee see the remidie against an euill conscience to wit an humble confession of sinne and vnworthinesse and a fleeing from the justice of God to His mercie The fairest sweetest thing in the worlde is to feele the mercie of GOD. But herein there is great hardnesse and difficultie It is not so easilie attained vnto as men commonlie thinke for His mercie is compassed about with His justice and with His wrath against sinners as with a wall of fire and he who will come to grace he must come through a consuming fire and when hee preasseth to come neare the fire of Gods wrath will holde him off and will strike out and burne vp the impenitent sinner as fire doeth the stubble So it is an harder thing than manie think it to be to win to Gods mercy And how shal this be remidied By what meanes shall wee gette thorowe this wall of fire Truely hee who woulde meane to passe thorow fire had neede to bee well armed the man who preasseth to approach neare to that inuialable Majestie who can abide no sort of vncleannesse and woulde drawe neare to the Throne of His grace must bee well armed against the justice and wrath of GOD which debarreth sinners Surelie there is none armour in the world that can preserue vs from that raging and consuming fire of the justice and wrath of GOD but only the righteousnesse and satisfaction of Iesus Christ Let a man vse all the meanes in the world and he be not found in Christ he shall haue none accesse to come thorowe the justice and wrath of God to the Throne of grace yea his soule and his conscience must bee sprinkled and purged from dead workes with that blood which was offered vp to GOD to that ende by His eternall Spirite Heb. 9. without he bee dipped in that blood hee will finde GOD a terrible Iudge And after that through faith in the death and blood of IESVS thou commest to that Throne of grace thou shalt heare the sweetest and moste comfortable voyce that euer was that is All thy sinnes are forgiuen thee in that blood And if a man were cōdemned to die for some haynous cryme if the king would saye I absolue thee I forgiue thee thou shalt liue What joye and comfort woulde that voyce bring to the heart of him who was condemned The Apostle saieth Hebr. 10. 22. Let vs goe to the Throne of grace with a true heart and purged from an euill conscience through the blood of IESUS CHRIST that is Thinke not to come to that Throne of grace except first thou bee purged with that blood Therefore as euer thou wouldest bee in Heauen or see the face of GOD to thy comfort seeke to haue faith in CHRIST IESVS Looke vvhat necessitie is laide vpon a sinner either must hee bee banished from the presence and face of GOD for euer and be casten into the societie of the damned or else if he would bee saued hee must bee imped and ingraffed by a true and liuely faith in Iesus Christ make thee for it with all thy maine to get a gripe of Christ as euer thou wouldest be saued Nowe after hee hath met this objection which God or his owne conscience in Gods cause might haue casten in that hee was so vnworthie to bee heard by an humble confession of vnworthinesse and by fleeing from His justice and claiming to His great mercies bee setteth downe the ende of this mercie and free forgiuenesse of sinnes when he saieth But mercie is with Thee that Thou mayest bee feared The ende whereof the Lord granteth mercie and forgiuenesse of sinnes to sinners is that they may obey serue and worship God with pleasure and alacritie No man can euer be able to glorifie God and to serue Him chearfully but the man who hath assurance that his sinnes are freely forgiuē him in that eternall loue of God through the blood of Iesus for none can glorifie God except first he be glorified of God Albeit the naturall man got neuer so manie and great benefites yet because hee hath none assurance of the forgiuenesse of his sinnes he can neuer glorifie God nor be thankfull to Him On the other part It is vnpossible and if thou haue a sure perswasion that thy sinnes are forgiuen thee but thou wilt bee careful in some measure to meet the Lord God in loue to pleasure Him and to thanke Him for the first effect that floweth from the remission of sinnes is sanctification or glorification And it is not possible but if thou bee glorified thou must glorifie the Lord againe But the question may be here proponed Wherein standeth our glorifying of God hath He neede of our glorification Can our seruice bee profitable to Him Can our well-doing extend to Him Hath He need of any thing that wee can doe I answere Indeede it is true our well-doing cannot extende to Him as Dauid confesseth of himselfe in the 16. Psalme and the 2. vers All the Kinges and Monarches in the world cannot doe any thing that is profitable and steadable to God We are not able to adde any thing to the glory of God for His glory is infinite and to an infinite thing nothing can bee added for if anie thing coulde bee added it were not infinite The Father the Sonne and the Holy Spirite perfectlie glorified one another from all eternitie Glorifie Mee saieth Christ with that glorie which I had with Thee before the foundation of the world was laide That blessed Trinitie was as perfect in glorie before the creation of the world as it hath beene euer since Our glorifying of God stādeth only in this when the Lord illuminateth our minds that we may see His glorie in all his properties that wee in our heartes with pleasure and chearfulnesse consent thereunto allow of it and with our mouthes proclaime that glory which we see to be in Him And it lieth not in man nor angel to compare His glory The good the euil the well y e wo the commodity incommodity of al cōmeth to our own selues and happy is that man that glorifieth God miserable is he y ◠glorifieth Him not for our felicity standeth not in that y ◠we our selues be glorified but in this that we glorify our Lord eternally for that end were we created to y ◠ende were we redeemed with that precious ransom euē that we shuld glorify y e Lord happy is that creature that hath some purpose thirst desire to glorify God in this life for he may be assured that one day the Lord shall glorify him eternally in Heauen That soule I say shall be perfected in the life to come
of the infinit power of thy God of the mercy of thy God so scorn Him not with a senselesse heart No if thou gettest not a sense feeling of thy misery of thy trouble vexation in thine heart call not vpon the Name of the Lord. It is true indeed the Lord seeth and knoweth thy misery as well as thy selfe albeit thou speake not a word vnto Him of thy misery yet for all that the Lord taketh pleasure to heare thy misery out of thine owne mouth He will not only haue thee to feele and grone in thine heart for it but he will haue thee to vtter it vnto Him with thy tongue also if oportunity serue He wil haue thee to make it knowne vnto Him as if Hee knew it not He will haue thee to bring vp thy misery from the ground of thine heart as thou feelest it in the sadnesse of thine heart so to vtter it in thy voyce for the Lord delighteth to heare miserable bodies speaking of their miserie Now to goe forward When shee hath made her petition see the meeting the text saith At the first Hee answered her not a vvord but goeth forward vvith the Disciples and letteth her follow on crying O Lord haue mercie vpon me not once nor twise but the crie goeth neuer out of her head This is wonderfull Hee that preuented her vvith grace and gaue her grace to seeke him vvill not make her one vvorde answere but goeth his vvaye and vvill not speake vnto her Yea thou vvilt find that he who preuēted thee vvith grace sought thee ere euer thou soughtest him gaue thee grace to crie and pray Haue mercie O God yet he vvill seeme to mis-knowe thee and make thee none answere Thou vvilt crie in sicknesse Mercie but vvilt thou alwayes find mercy No no thou vvilt cry in other troubles Mercie and his Spirite no question vvill interceade for thee and yet for a time hee vvill make thee none answere What meaneth this why doeth he so Now vvhen he hath giuen thee grace to crie for mercy a thirst an hunger for grace Blessed are they that hunger thirst vvhen he hath giuen thee this first grace hee vvill let thee crie a great vvhile to trie thy constancie We neuer get a spirituall grace in this life but vvith the grace vve get alwayes a tryall and vvhen he giueth vs grace to crie hee vvill trie if vvee vvill crie on And to speake the trueth Brethren All our life heere is but a tryall of the graces of GOD vvhich hee hath giuen vs. Wee gette not our heauen heere but a faith to looke a farre of vnto it an hunger a thirst a desire of it and vvith our thirst a tryall of our Faith a tryall of our Hope of our desire to see if vvee vvill stand in it And then saieth Peter in the life to come the tryall of thy faith and hope and patience beeing ended What shall followe Praise and honour and glorie vvhen IESVS shall appeare 1. Pet. 1. 7. Thou shalt bee filled vvith saciety and fulnesse of joye thine hunger and thirst shall bee satisfied as soone as euer thou seest thy Redeemer Now to proceed The Disciples that followed y e Lord they are troubled vvith the cry of y e woman say to the Lord. Either giue her one answere or other and let her goe her way Surely I thinke this sute of the disciples was not so much for anie desire they had that he should helpe her as to be quite of her crying because they vvere deafned vvith her So then the Papistes neede not vpon this to ground their intercession of the Sainctes in heauen for vs that remaine heere on earth for this ground is as vveake as their doctrine of intercession is and she directeth not her speach to the Apostles heere to PETER IAMES or IOHN that they should intercead for her but to the Lord himself she speaketh to none of thē but she passeth speakes to y e Lord immediately So should wee leaue all the Saincter and with confidence goe to the Lord Himselfe The Disciples are deafned and troubled with her crying the Lord Himselfe letteth her crie on and this is a token that Hee is not wearied with her crying Well then thou findest a comfort heere when thou cryest night and day Hee neuer wearieth with thee He saith not thou troublest me al thy cryes sighes and sobbes are pleasant to Him Men will bee weary sometimes with thy crying as wee reade that vnjust Iudge was importuned by the just sute of the poore woman and dispatcheth her away and saith thou troublest and irkest mee night and day Luke 18. 1. But the true righteous Iudge is neuer wearied with thee when He letteth thee cry out He wil not answere with a grudge as the Iudge did but chearfully The Lord that loueth a chearfull giuer He Himselfe giueth chearefully What meaneth that joye that the faithfull finde in their heartes accompanying the benefite that commeth from Him but that the Lord giueth His benefites chearefully for if the LORD gaue thee them not chearfully but in anger and wrath and threwe them to thee as to a reprobate thou wouldest neuer haue joye in the receiuing of them There is not such a thing as a reprobate can haue joy in the giuer or euer haue his mouth opē with true thankesgiuing to the Lord to say once I thanke thee Why Because the Lord giueth him not His benefites in loue but in anger So this is a sure token when thou findest joye in thine heart and a contentation in thy prayer and a purpose to be thankfull that the Lord giueth thee chearefully and heareth thee joyfully And if thou canst get but a joyfull looke of thy God thou mayst be assured that it proceedeth of mercy When Hee looketh so vnto thee Hee doeth not as earthly kings or any earthly creature vse to doe for they can keepe a faire countenance and yet haue little good will in their heartes Well the womā crieth the disciples cry The Lord must answere once but Hee maketh an answere little to her contentment I am not sent saieth He but vnto the lost sheepe of the house of Israel What haue I to doe with that poore woman shee is not one of My sheepe she is of a cursed generation of the Canaanites ordained to destruction and wrath In a word He debarreth her from grace Hee cloaseth the gates of Heauen vpon her teeth for when He saith Hee is not sent to her He shutteth her out of Heauen Wee ought to marke this well for we are Canaanites that is to say Gentiles It is true indeed the Lord comming down from the Heauen manifesting Himselfe in the flesh He had His commission first principally to the Iewes and not to the Gentiles not to Scotland nor ENGLAND nor Germanie nor France chiefely and principally as Christ said to Hierusalem Oh! that thou couldest see the day of thy visitation Luke 19. 41. Hee was
knocke at that gate except that the Lord put out His hand hold thee vp euen in the meane time when Hee is holding thee backe so wonderfull is the Lordes working with His owne He will be holding them abacke with the one hand and He will be pulling them in to Him as fast with the other hand when He will be disswading He will perswade when He forbiddeth to approach vnto Him hee inwardly allureth mâ—n to come vnto Him Nowe will yee heare the Lordes answere If the first answere was hard this is as hard and rough for with an angry countenance no doubt He answereth It is not lawfull saieth Hee to take the childrens bread and to cast it vnto dogges It is euen as much as if Hee had taken her by the shoulders and thrust her out first Hee saieth Thou art but a dogge a Gentile and this that thou seekest is a precious thing the bread of life this appertaineth onely to the children of GOD Shall I take that and giue it vnto a dog As if Hee had saide Goe thy waye dogge thou shalt not get such a precious benefite as thou requirest Then we see here because she was a Gentile therfore Hee calleth her a dogge Suppose thou bee a King I pray thee be not too proude in thine own conceit and yet a Gentile Ergo by nature a dogge He will cast a Kingdome an Empire a Monarchie to a man as one will cast a bone into the mouth of a dogge but all is nothing in respect of one droppe of grace and the hope of the kingdome of Heauen Albeit thou bee a begger and yet gettest but one droppe of grace through IESVS CHRIST anie hope of the Kingdome of Heauen anie beginning of regeneration then thou hast gotten a greater grace a more precious thing than Caesar that got all the worlde There is no comparison betwixt the meanest spirituall heauenly gift betwixt the greatest temporall and earthly thing Nowe I note againe the hardnesse to winne to the Kingdome of Heauen Would yee not thinke it a marueilous thing to turne a dogge into the Sonne of God It is as great a wonder to see a Gentile to be called to Heauen as to make dogges and stones the Sonnes of God Nowe know that before thou gettest accesse to Heauen although thou wert a king thou must bee humbled in thine owne conceite thou must know thine owne estate and condition thou must thinke thy selfe as vile and contemptible as a verie dogge by nature as this woman was brought to saye otherwise thou shalt neuer get heauen Then Brethren if the entrie to the Kingdome of heauen be so harde if thou like a dogge returne to thy vomite or as a sow to the puddle as Peter saieth 2. Pet. 2. 22. after thou art wasâ—en with the blood of that immaculate Lambe then it is a wonder if euer thou get grace to re-enter againe Now heare the poore womans answere she granteth all It is verie true thou sayest I am but a dog a vile and an vnworthie wretch and that bread of heauen is a precious thing I am not worthie that it should bee casten vnto mee Yet saieth shee the whelpes doe eate of the crummes which fall from their maisters table If thou wilt not shew mee this grace to eate bread with the children yet let me eate the paringes and crummes vnder the table Ere euer the Lord bestow grace and eternall life vpon thee hee will haue thee to accompt thy selfe vnworthie of anie grace yea hee will haue thee to accompt as vilely of thy selfe as of a dog albeit thou hadst neuer so many great prerogatiues otherwayes in the worlde ere thou get that life thy conscience will accuse thee to bee vnworthie of such a life and such a joye as the LORD ordained for his owne Shee scipped before nowe shee thrumbleth and thrusteth in at the gates of heauen and goeth like a violent woman not indeede preassing like a sturdie begger to be in whether the Lord would or not but by humilitie and acknowledging of her owne vnworthinesse in all submission comming as it were creeping like a sillie whelpe vnder the table that is the violence that is done to the Kingdome of heauen Matth. 11. 12. Shee taketh vp heauen by violence in all submission and humilitie And if thou bee once but a whelpe vnder the table of GOD in the house of GOD to gather vp the crummes of that plentifull table thou art called to a greater honour than if thou were made King of all the worlde I had rather bee a doore-keeper in the house of GOD than to bee king of all the worlde Nowe Brethren when shee is thronging in hee is loath to put her out againe No hee saieth O woman great is thy faith bee it vnto thee as thou desirest thy faith hath wonne the victorie From whence had this poore woman all this perseuerance and this continuance and this constancie but from him and yet hee standeth wondering at his owne graces The LORD beholde his doing when hee hath giuen thee grace and perseuerance when thou commest to heauen he will wonder at thee and there is the ende of all thy perseuerance a faire crowne of glorie And what more doeth hee That same moment that force that was in the worde that proceeded out of the mouth of IESVS extended it selfe to the womans daughter and healeth her and casteth the deuill out of her Now she sought only to creepe in as a whelp vnder the table to eat the crummes and now the LORD setteth her vp at the table to sit with Him in glory as CHRIST Himselfe saieth I say to thee saieth Hee manie shall come out of the East and out of the West into mine house into the Kingdome of Heauen and sit downe at the Table with Abraham Isaac and Iaakob Matth. 8. 11. And from whence are wee come Euen out of the furthermost point of the West And O SCOTLAND Belieue in IESVS seeke earnestlie grace at Him and waite patientlie when Hee tryeth thee and thou shalt find that thou shalt be set downe with ABRAHAM ISAAC and IAAKOB in glorie Wee are the Sonnes of GOD indeed but it appeareth not yet what wee shall bee but one daye it shall appeare when wee shall be crowned with the crowne of glorie The Lord worke this faith and earnest desire of grace in vs for Iesus Christs sake To whome bee all glorie honour and praise for euer and euer Amen THE XV. SERMON LVKE CHAP. VII verse 37 And beholde a woman in the citie who was a sinner when shee knewe that Iesus sate at table in the Pharisees house she brought a boxe of oyntment verse 38 And shee stood at his feete behinde him weeping and began to wash his feete with teares and did wipe them with the haires of her head and kissed his feete and anointed them with the ointment verse 39 Nowe when the Pharisie who bade him sawe it hee spake within himselfe saying If this man
of misery that scorne in their hearts a poore sinner y t seeketh mercy of y e Lord hold in dirision our fasting our humiliation and all our preaching which they heare And therfore as thou wouldest not bee culpable of such scorning and wouldest not be inuolued in y t judgement that tarieth that scornfull number seeke I beseech thee to get these two sighs say Lord I am but a miserable body am vnworthy to look vp to y e Heauen then get a sense of the mercy of the Lord and then thou shalt bee â—o farre from scorning grace in thine heart that thou shalt bee faine to creep in with all humility to get a part portion of the grace that is spoken of The Pharisie yet hath not bene one of the worst of them hee was not an open blasphemer but an hypocrite I doubt not but y e Lord hath had mercie on him but what how and when his conuersion hath bene the Lord knoweth Now I go forward to y e part of the Lord first toward the Pharisie and then toward the poore woman The Pharisie conceiued not this so quietlie secretly within his owne heart but the Lord the searcher of the heart that made y e heart draweth it to light and saith Simon I haue somewhat to say vnto thee I know what thou thinkest well enough no man needeth to tell me thine heart therefore I will speake somthing vnto thee Simon answereth Lord saye on Brethren striue to present holie thoughts before GOD thinke it not enough to keepe thine hand holie thy tongue from blasphemie but keepe an holy heart vnto the LORD begin not to play the counterfeit to speak holily and to haue a faire shewe outwardly and then to keepe a foule heart and if an euill thought escape thee as who will not haue a thousand euill thoughts if a blasphemie against GOD escape thee as who blasphemeth not God in their heart as well as the Pharisie bee sorrowfull for it away with it let it not tarie but say as Paule saieth Rom. 7. 17. It is not I that doeth it but the corruption of my nature which remaineth within mee Renounce that foule birth and take it neuer vnto thee and this is that battell which we should haue night day to get that vile canker and corruption which vttereth it selfe so violently against that inuiolable Majestie repressed and put away Now when He hath thus spoken He beginneth to let Simon see that that same very woman of whom hee counted so disâ—â—ainfully was not so vile a woman as he thought as though He would say Simon thou thinkest there is not so vile a sinner in the world as she is but I sâ—y vnto thee shee is not so sinfull I haue cleansed her I haue giuen her remission of all her sinnes Who dare call a sinner foule that the Lord hath called cleane darest thou call a penitent sinner foule who hath washen my feere with teares and repenteth vnfainedly Then subsuming He saith This woman repenteth vnfainedly and testifieth her repentance in louing me so exceedingly Therefore He concludeth All her sinnes are forgiuen her Therefore Simon disdaine her not no more than I doe But to consider more narrowly first the ground of the proposition then the assumption last that joyfull conclusion The ground of his reason is this To whome a great debt is forgiuen that person will loue exceedingly To make vs to vnderstand this the better Hee bringeth in a familiar example a parable There was a certaine lender who had two debters the one ought fiue hundreth pence and the other fiftie And when they had nothing to pay hee forgaue them both Which of them therefore tell mee will loue him most Hee saith Simon to whome hee forgaue most Well saieth the Lord then I take this proposition out of thy mouth Hee to whome much is forgiuen he loueth exceedinglie he loueth much And certainly if thou haue no sense of debt if thou thinkest in thine owne conceite that thou owest nothing I saye to thee Thou louest not God thou hast no loue towards Him A wanton sinner that feales not the burthen of sinne hee hath no more loue to God nor to Christ than a dogge hath fie on thee dogge fie on thee that hast not a sense of sinne for thou hast no loue to God Next againe suppose thou haue a sense of sinne feelest some burthen therof yet if thou but thinkest that thou hast a pennie in thy purse to paye GOD for thy debt thou wilt neuer loue thy God And I saye to thee I could neuer thinke in mine heart that a Papist a vaine lowne who will boast of his merites who glorieth in his owne workes and thinketh hee can pay God for his redemption I saye I could neuer be perswaded that such a one could loue the Lord. Next except with the sense of thy debt thou find also a free remissioÌ„ of all thy debt alas thou canst haue no loue to GOD feele thy sinne and thy pouerty as much as thou wilt if thou findest not a free remission and pardon of all thy debt thou wilt neuer loue Him but He is a terror vnto thee so oft as thou thinkest of Him and thou wouldest flee out of the world to escape His handes Then thirdly thou that feelest thy debt and then feelest thine owne pouertie that thou hast not one pennie to giue Him suppose thou bee a King all thy Kingdome will not ransome thy soule nâ— sell Heauen and the earth and all they will not ransom the soule of one creature they will not fill vp one penny of the summe to ransome the soule of one sinner and theÌ„ with the sense of the pouertie seeleth a free remission and heareth the Lord say I forgiue thee all I will haue none of thy siluer but I forgiue thee all in the precious blood of my deare Sonne the Lord Iesus there is the ransome and I adjudge thee to damnation that seekest any other ransome then thou wilt loue the Lord exceedingly These three things being felt first with grones and sobbes feeling the debt and burthen Next thy pouerty and vnhabilitie to pay and last a free remission and disburthening that sinner would bestowe all his goods and land and life and all that hee hath for the loue that hee beareth to the LORD IESVS thine heart will be sweetly loosed with a loue to y e Lord. Who is able to expresse that loue and that vnspeakeable joye that will bee in the heart of a sinner that feeleth the remission of his sinnes Brethren There is yet more than this in the comparison Hee to whome little is forgiuen hee will loue little and hee to whome much is forgiuen will loue much Hee or shee that will come in and confesse their sinnes but will in the meane time extenuate it and saye it is but a little sinne it is but a veniall sinne and manie one hath done twise as much that bodie I saye that
too much vpon him more than he is able to performe So as the Pharisie concluded before that Hee was no Prophet now they conclude that Hee was no Mediator Well Brethren the worke of our saluation hath many impedimentes Wilt thou seeke saluation seek grace mercie then think not to come sleeping to grace for I say to thee ere thou wantest a stoppe to hinder thee from grace from remission of sinnes thine owne heart by the suggestion of the deuill shall stand vp in thy teeth and blaspheme as the Pharisie did first and as the rest at the table did thereafter and all to hinder the worke of thy saluation But see the ende Stayeth the Lord for all this Reâ—raiteth He His sentence againe and saieth thy sinnes are not forgiueÌ„ thee No no the Lords conclusion is past if Hee say it once to thine heart and if He giue once that perswasion in thine heart so that thou mayest saye Lord be blessed my sinnes are forgiuen me happy art thou they shal be forgiuen thee the Lord shall double it within thee so Hee speaketh to the woman as He would say Let them speake what they wil thou art in Heauen thy sins are forgiueÌ„ thee goe in peace There is no peace but the peace of the Lord comming from the remission of sinnes Crie peace as thou wilt but if thou goe not in the peace of the Lord thou gâ—est not in peace but in warre the Lord is at warre with thee and albeit thou gettest the Kinges peace and all the worldes peace yet if thou gettest not the LORDS peace thou hast no peace at all so wel is him that hath His peace for they only may goe in joy that may say Now Lord I am at peace with Thee thou hast forgiuen me my sinnes And if thou canst say this truely thou shalt haue such a joy in thy soule as all the Kings in the world cannot giue thee nor all outward comforts and pleasures affoord thee Nowe the LORD giue vs this peace and a blincke of that joye in the heart through the remission of our sinnes for then one day wee shall see the accomplishment of it to our euerlasting joye and saluation in IESVS CHRIST To whom with the FATHER and the Holie SPIRIT bee all Honour Praise Glorie Power and Dominion both now and euermore worlde without ende So bee it THE XVI SERMON IOHN CHAP. III. verse 6 That which is borne of the flesh is flesh and that that is borne of the Spirit is spirit IN this conference that NICODEMVS hath with CHRIST welbeloued in the Lord IESVS First Nicodemus comming to Him by night and confesseth Him plainly that Hee was a Teacher that came from God because there was none that could worke those wonders that He wrought except the Lord were with him Then the Lord Iesus beginneth to playe the part of a Teacher to Nicodemus who was a Doctor in Isaael And the first ground that Hee beginneth to instruct him into is the ground of Regeneration For Christ came to make a new world again and to renewe man who was dead in sinnes and trespasses Therfore He beginneth to instruct Nicodemus in this doctrine of Regeneration and Hee bindeth him to learne it with such a necessity that except hee and whole mankinde bee regenerate there is none of them that shall see the kingdome of God and this Hee doeth with a great asseueration saying Verily verily Nicodemus hearing and fearing that heauie denunciation of banishment from the kingdome of GOD but not vnderstanding this regeneration beginneth to reason that it was a thing vnpossible that hee coulde bee borne againe because hee was an olde man and it is not possible that an olde man can enter into his mothers wombe againe Christ answereth and answering insisteth in that proposition of regeneration vrging him againe with a necessitie of the same regeneration Onely He addeth to that that He spake before the manner and waye of this begetting to wit of water and the Spirite It is not a fleshlie generation but a Spirituall generation whereby a man is begotten againe by y e renewing of the Holy Spirite in him of the which water is the seale to seale vp our faith in that assurance of that regeneration or new birth Nowe in this Text which I haue read Christ insisteth in the same doctrine and like as in the verse preceeding Hee hath proponed the manner of this new birth not to be naturall but spirituall so in this verse He sheweth Nicodemus what a kinde of birth it is That saith He that is begotten of the Spirit is Spirit that is the Spirit of the Lord IESVS working begetteth not a fleshly or corrupt creature but a Spirituall and Heauenly creature This Hee sâ—tteth not downe simplie but Hee setteth it downe by waye of comparison with the fleshlie generation to the ende that Nicodemus and all men seeing the corruption of the flesh they shuld esteeme the more highly of that Spirituall generation And Hee saieth that the thing begotten of the flesh is flesh that is as the flesh a corrupt masse of flesh and blood cannot beget but corrupt flesh Euen so the Spirit of the Lord Iesus cannot begâ—tte but that that is Spirituall and Heauenly and thus yeesâ—e the meaning of this place But because this place offereth occasion to speake somewhat of Regeneration whereof the worlde had neuer greater neede than at this present for I thinke the world is going backe againe to that old corruption from the which they were deliuered Therefore to the ende that all thinges may be the more cleare I shall speake to you first of the flesh and generation thereof Next of the Spirit Regeneration And the LORD make vs carefull to finde the Spiriâ—e to bee effectuall in euerie one of vs to regeneration Then beeing to speake of the flesh it shall bee expedient to deduce it from the fountaine There are two sortes of sinne in this worlde The one sort is called Originall that sinne that man and woman is borne with in this worlde which they drawe out of their mothers wombe vvith their birth The other sort is called Actuall sinne that standeth in a doing and vvorking and vvhich floweth and proceedeth from that originall sinne as from the fountaine I maye not insist vpon these thinges particularlie but I shall giue you a short viewe of them Originall sinne standeth in two partes The first is that horrible defection and apostasie which whole mankinde in the worlde from Adam to the ende of the worlde haue made in the loynes of Adam for yee must vnderstand it was not Adam alone that sinned and fell from GOD but it vvas thou and all others that euer vvere gotten of man and borne of woman whole mankinde made that defection for as it is saide in the seuenth Chapter to the Hebrewes the ninth verse that when Abraham paide tithes to Melchisedeck that Leui vvho long after vvas not begotten nor borne vvas tithed in the loynes of Abraham his
the Lord to be exercised in the means of grace in preaching prayers reading conference c. Looke if thou haue a pleasure to approue thy selfe in all thinges to thy LORD and Maister Looke if thou haue a care to further others in the course of Christianitie and waye of repentance then if thou hast these tokens thou mayest rejoyce Then he goeth forward he cannot sufficientlie set out that mercy which he found he knoweth not how nor in what tearmes to vtter proclaim it If we could find that mercy of Iesus we would see that the heart would neuer satisfie it selfe with thinking of it or the mouth with speaking of it And to the intent that hee maye magnifie the greatnesse and the riches of the mercie of the LORD hee confesseth and setteth downe although to his owne shame his former sinfull life and behauiour in sundrie degrees Whereas before saieth hee I was a blasphemer and a persecuter and an appressor Looke if hee thought much of himselfe hee was one of the cruellest persecuters that euer was in the Church hee was in a rage against Christ Beholde Brethren Paul is not ashamed to paint out himselfe in his owne colours and particularlie to confesse his former euill deedes and to registrate them to his owne shame to the worlds end Yea yee shall see in sundry places where hee speaketh of himselfe that he can neuer satisfie himselfe in aggregating his owne wickednesse The sinner who hath found mercy will not regard to discouer his sinnes to his owne shame and to tell all the world of them that hee may glorifie Him who hath giuen him mercy hee will not stand vpon his reputation but hee will preserre Gods glorie vnto his owne account hee will glorifie the LORD with his owne shame When Dauid found mercie for his vile adulterie and abhominable murther hee not onelie confesseth his sinnes to his owne shame but also ascendeth to confesse the naturall corruption which hee had from the loynes of his parentes The man that hath fallen into a notorious and vile sinne and offence and yet for shame will not confesse it that God maye bee glorified that soule hath neuer felt the mercie of God And if thou hadst felt that mercie of God thine heart would bee loosed and thy mouth also to glorifie God by an humble confession Moreouer ye may perceiue out of these words how and what way th' Apostle found the strength and power of the Gospell hee found a power in it but not at the first instant but ere euer hee felt the power of the Lord hee findeth himselfe to be weake and ere hee feele the mercy of God hee findeth himselfe to bee a miserable man Thou shalt neuer feele the power of God except first thou feele thine owne weaknesse and thou shalt neuer feele His mercie except first thou feele thy miserie And therefore the Lord Iesus manie a time sundrie wayes crosseth His owne in this life to the ende that they maye knowe and feele their weaknesse and miserie and so goe out of themselues to find strength and mercie in Iesus Christ Sometimes Hee will exercise His owne with shame and reproach in the worlde sometimes with heauie diseases and painfull sicknesses sometimes with want of the outward comfortes of this life sometimes with trouble and terrour in the conscience and all to this ende that they may knowe what they are without the Lord howe weake how fraile howe abject and naughtie they are that so finding themselues as nothing they may be compelled to renounce themselues and to seeke to be found in Iesus Yea after the Lord hath drawne them to Him by crosses the Lord vseth all the dayes of their life-time to expone them to crosses that euerie day finding more their wantes infirmities and lack of comfort in themselues they may the more daylie seeke and striue to bee found in Iesus who can supplie all their wantes and furnishe euerie thing that they stand in neede of It is true indeede manie a time the Lord will not exercise His owne with crosses but spare them let them haue libertie giue them in abundance the outward comfortes of this life befor they bee effectuallie called Looke to Paul before he knew Christ hee boasted much of his worldlie prerogatiues of his kinred hee was a gentleman hee was in great account by the lawe a Pharisie Philip 3. 4. 5. he knew not what the crosse meaned The like ye will find in many others of the Saincts of God but assoone as He calleth them effectuallie Hee layeth the crosse vpon them that seeing their weaknesse and distrusting themselues they may learne to renounce themselues and desire to finde the power and life of IESVS in them which they will finde effectuall in the crosse in a wonderfull manner Looke 2. Cor. 11. The LORD layeth manifolde crosses vpon Paule and when with teares hee prayeth that the Lord would take them away hee getteth this answere My grace is sufficient for thee for my power is made perfect through thy weaknesse Meaning that Hee will bee glorified and make Paule to finde strength in Him when as hee is weake in himselfe And neuer one is strong in CHRIST but when hee feeleth himselfe weake Therefore hee subjoyneth that hee woulde rejoyce and take pleasure in his infirmities that the power of CHRIST might dwell in him He saith 2. Cor. 12. 8. 9. 10. And 2. Cor. 4. 10. Euerie where wee brare about in our bodie the dying of the LORD IESUS that the life of IESUS might also bee made manifest in our bodies c. When the bodie by crosses was dying then hee founde the life of CHRIST and no soule shall finde that life without it bee dying Therefore if euer thou wouldest finde the power and life of Christ in thee bee carefull to feele thine owne weaknesse and miserie Yet marke the wordes Hee saieth notwithstanding of my sinnes the Lord had mercie vpon mee And if ye looke to the speach it importeth a wondering that euer hee should haue found mercie vvho vvas such a great sinner It is the greatest vvonder that euer was that one sinne is forgiuen to a sinner suppose it were but an euill thought And if thou sawest that great inuiolable and infinite Majestie and the greatnesse of thy sinnes thou wouldest wonder that euer thou gettest one sinne forgiuen thee let bee blasphemie and persecution forgiuen thee And wonder thou as thou wilt all the Angels of Heauen wonder that sinners should get mercy that God loued the vnworthy worlde so that Hee would giue His onelie Son to die that they should liue for euer and they wondered when Adam the Fathers of olde got mercy but when Christ came into the world to dy for the sinnes of the worlde they wondered farre more at that mercie and vvith chearefull voyce praised GOD for the same saying Glorie bee to GOD in the high heauens and peace on earth and towardes men good will Luke 2. 14. Looke also
what the Apostle saieth to this purpose to the Ephes. Chap. 3. verse 10. It is their pleasure to pierce in to that misterie and to looke to that mercie but miserable man to whom it belongeth commonlie wondreth not at it But albeit the prophane man when hee is sleeping in sinne and going on in an euill course thinking it but an easie thing to gette mercie and albeit hee wonder not much when he seeth another miserable sinner to get mercie but account it a matter of sober importance yet if it please the Lord once to waken his conscience and make his sinnes to appeare in their owne colour how great how vile and how detestable they are and what it is to offende that infinite and inuiolable Majestie that Omnipotent IEHOVAH who created all thinges and to finde the terrours and tormentes of that ineuitable wrath and euerlasting paine And if the Spirit of God leaue him there to his owne selfe and helpe him not forwarde hee woulde conclude that there were no mercie for him and hee would maruell that euer a sinner shoulde get mercie for hee woulde see the justice of God as a wall of fire standing before God holding off the sinner that hee preasse not to come neare to God So such persons woulde dite their owne dittie and giue out their owne doome against themselues And except it please the Lord to sende His Holie Spirit who searcheth all thinges yea the deepnesse of God out of His owne bosome to a miserable sinner thus exercised to conuoy him through His justice thorowe that wall of fire and to let him see and feele the mercie of God in the Lord Iesus he would neuer nor durst neuer claime to His mercie Onelie they who getteth that Holy Spirit who cometh out of that deepenesse to conuoye the creature to that vnsearcheable deepnesse for albeit the deepnesse of that mercie bee infinite yet the Spirit of GOD searcheth out that deepnesse will acclaime and apprehende mercie and then such persons will maruel that euer themselues or any other should haue found such infinite mercie And the Sainctes of God in the kingdome of Heauen shall euer be exercised in marueiling at the mercies of God vpon them It is true that manie vaine wanton men when they are going on in sinne beeing drunken and bewitched with the pleasures of sinne and mad in their damnable course will promise mercie to themselues and will applie mercie to sinne to make sinne more and more sweete as if it were not sweete enough before But away with thee for mercie appertaineth not vnto thee but wrath and judgement so long as thou remainest in that estate Thou art not in that estate that thou mayst claime to His mercie for onely the man who hath a sadde a contrite and a broken soule may acclaime to mercie and such a man in greatest sadnesse for sinne shall haue vnspeakeable joye Nowe after hee hath vvondered at the mercie of GOD in the ende of the verse hee setteth downe a cause not so much vvherefore GOD gaue him mercie as that GOD was so readie to giue him mercie Hee saieth that hee was an ignorant and that hee prooueth because hee wanted faith His ignorance deserued no mercie but rather made him culpable and guiltie For the Lord will not allowe such an excuse in that Great day but ignorance maketh the sinne the lesse The sinne that proceedeth from ignorance is not so great as the sinne that proceedeth from knowledge for the seruant vvho knoweth not the masters vvill and doeth it not shall bee striped with fewe stripes but the seruant vvho knoweth the masters vvill and doeth it not shall bee striped vvith manie stripes Luke 12. 47. 48. But for the better clearing of this point vvee must vnderstand that Paul meaneth not that euerie sinne vvhich is committed vvillinglie and vvittinglie men knowing vvell enough that they are sinning shall not bee forgiuen for in vvhat case should vvee all bee into then Doe vvee not all manie a time sinne vvittinglie and vvillinglie Doe not our consciences challenge vs in the verie act Will vve not doe vvrong to our neighbour in his person or in his goods or in his name and account yes no question and vve cannot justifie our selues in our doinges If therefore they vvho offend God euen with open eyes were condemned without hope of mercie alas in what case would wee bee into Hee meaneth not then of all sins in generall hee meaneth not of the sins committed against the secoÌ„d Table against our neighbours but by joyning ignorance and mis-beliefe together he sheweth that hee meaneth of the resisting of the trueth of God which is a far greater sinne than theft hooredome or backe-biting for they who resist the trueth doe as much as in them lieth to pluck God out of His seat and to put out the remembrance of His glorious Majestie that He reigne no more and they say in effect Let mee alone with God I shall handle him wel enough I shall bring him to nought hee shall not reigne I shall fight against him Therefore Paul speaking of such an accursed sinne saieth not without cause I did it of ignorance as if he had said It is true to blaspheme Gods name and to treade Gods word vnder feete and to persecute the Saincts of God is a sinne that surmounteth and surpasseth all sinnes and I am culpable of this sinne But what I did it not wittinglie for I thought I serued GOD when I was an enemie to the Gospell because I â—anted faith Indeede Paule was a learned man and brought vp in all good literature as we reade in the 3. Chap. to the Philipp As for the knowledge of the lawe and the tradition of the Pharisees hee surpassed the rest Galat. 1. 14. Yet for all this hee saieth hee was ignorant because hee wanted the knowledge of Christ. Suppose thou knowest all the worlde and yet if thou knowest not Iesus Christ thou knowest nothing And though thou knewest all the lawes in the worlde all humanitie all philosophie yet if thou knowest not Christ thou knowest nothing Now blessed is that soule that knoweth Christ albeit hee knewe no more for in the knowledge of Him standeth life euerlasting Marke againe hee saieth because hee was ignorant therefore hee was a blasphemer and persecuter Ignorance is a dangerous thing they who are ignorant of Christ they who haue not faith in Him they who knowe not what a glorious personage Hee is what incomparable benefite Hee brought with Him vnto the worlde who hath not founde His mercies who haue not beene sensible of the forgiuenesse of their sinnes who haue not founde the image of God repaired in them and they who haue not found that peace of conscience and joye in the Holie Ghost they will persecute Christ and His Gospell and His Sainctes It is a dangerous thing for the Sainctes of GOD to dwell among ignorantes and vnbeleeuers for such men are vnreasonable yea they are Atheistes The Apostle Paul
sent with commission to the Gentiles but in case of the contumacie rebellion of the Iewes as if the Lord had said vnto him Goe thy vvay vnto mine owne people vvhome I haue chosen from among all the Nations of the earth and see if thou canst vvinne them goe no further And if the Iewes had not bene rebellious and disobedient vve had neuer gotten mercie and grace Looke Roman 11. 11. The fall of the Iewes vvas the raising vp of the Gentiles the diminution of the Iewes vvas the riches of the Gentiles Howe got yee grace saith he By their contumacie and rebellion So Christ sending out his Disciples to preach biddeth them go not vnto the Gentiles or vnto the Samaritanes their next neighbours but vnto the lâ—st sheepe of the house of Israel Matth. 10. 5. And Paul in a preaching before both the Iewes and Gentiles Act. 13. 46. The worde of GOD saieth hee behooued first to bee preached vnto you the promise belonging vnto you But because yee will not receiue the worde and haue made your selues vnworthie of life euerlasting Therefore I will turne and preach to the Gentiles And so hee bade the Iewes good-night and turned him to the Gentiles And the TEXT saieth that then the Gentiles rejoyced exceedingly So vvee vvere strangers from heauen and aliantes from the common vvealth of Israel And vvee learne in the example of this vvoman that our entrie to grace and to heauen vvas verie hard and difficill And as our entrie to grace vvas hard so if vvee fall from grace our re-entrie to grace shall bee farre harder And if thou fall once from grace hardly shalt thou get grace againe A Gentile that falleth once from grace and treadeth vnder his feete the blood of Iesus shall neuer bee renewed with grace againe And I say to thee O Scotland if thou fallest from grace looke neuer for grace againe Looke to the cities amongst the Gentiles that fell from grace looke Corinth looke Philippi looke y e Galathians c. got they euer grace again No so if Scotland fall from grace it will bee a wonder if euer it get grace againe The wrath of God shall bee powred foorth vpon euery one from the greatest to the smallest for if He receiued not the Iewes His owne people into grace after that they were once fallen from it shal He take thee vp againe a Gentile a vile dog in respect of them And yet our men in this countrey care not to cast themselues and their whole land into Hell and into euerlasting abjection from grace without all hope of recouery So this is an harde answere shee findeth no grace at all They that follow Iesus Christ and seeke for grace will finde in their way a sore tryall men thinke that Heauen is but a common benefit that it is easie to a maÌ„ to come thither but albeit thou be a king an Emperour or Monarch thou wilt find an hard entry therein Will thy kingdome or thy lordship bring thee to heaueÌ„ No if thou sleep on in careles security thou shalt neuer so heaueÌ„ So if there were no more but this exaÌ„ple of this Gentilish womaÌ„ it teaches vs that it is hard to win to heauen that the gates of Heauen at the first shall be shut vpon our teeth What is the cause of this Thou art further from Christ and from grace from Heauen and from the joye of Heauen a thousand times more than the naturall earth is from the naturall Heauen Thou art a Canaanite come of a cursed generation What adoe hath a Canaanite with Heauen so vnworthie a thing with so worthy a thing The Lord before He opened the gates of Heauen vnto her Hee woulde let her vnderstand that shee had nothing to doe with Heauen And I say vnto thee that the Lord ere euer Hee giue thee grace Hee will haue thee knowing by tentations and tryalles that thou art a Canaanite descended of a cursed and reprobate generation and vnworthie that euer thou shouldest see Heauen or haue a do with Heauen And if Hee bring thee not to this sight and this feare I giue thee thy dome thou shalt never see Heauen Nowe marke Hee hath cloased the doores of Heauen vpon her And certainely this answere might haue caused her to haue gone awaye with shame and confusion But for all this tentation she continueth still she crieth still and hopeth for mercie holde vpon mercy hope still belieue on still and that hope shal neuer make thee ashamed Shee hath cryed for mercie the gates of Heauen are shut against her What doeth shee Goeth she her way No no shee tarieth still and knocketh And if thou knewest what Heauen were and what Hell were thou wouldest bee loath to leaue Heauen Oh! the tormentes that remaine for them that fall into Hell So shee knocketh and falleth downe vpon her face and adoreth and saieth O Sonne of Dauid haue mercie on mee This adoring was not onely for the casting the deuill out of her daughter No no she sought euerlasting life at the handes of the Lord that healing of her daughter was an earnest-pennie of that Life This was the mind of the woman no question It is saide in the Scripture Seeke and yee shall find aske and yee shall receiue knocke and it shall be opened vnto you Mat. 7. 7. If the seeking faile thee yet tarie still and knocke And if it had not bene the Lords will that a sinner when he findeth heauen gates closed vpon him should tary stil knock would he haue biddeÌ„ him knock It were a presumptuous thing for a begger to knocke at one of our doores but seeing y e Lord hath expressely commanded thee to knocke then knocke on boldly And if thou goe away with the first answere or the first nay-saying thou wast neuer truely hungrie nor thirstie And it is a token that thou countest little of the grace of GOD. If thou knewest howe precious a thing the grace of God Iesus Christ were and what Heauen were and what Hell were thou wouldest neuer cease knocking day nor night all the dayes of thy life for if thou goe away proudly and tariest not vpon Gods answere but speake presumptuously say If He will not giue mee grace let Him holde it to Himselfe as blasphemous men will say then Hee will shoote thee into Hell for if thou wert a king of all the worlde thou shalt neuer get thine head in at Heauen gates except thou knocke Lord if the world knew how hard a thing it is to get entry there men think that they will come easily sleeping to Heauen albeit they take their pleasure pastime but they deceiue themselues there must bee much striuing and fighting ere they get Heauen Before that Heauen could be opened it behoued Iesus Christ to shed His precious blood Now Brethren ye may say to me Alas who can knocke who is able to come there No thou hast no power once to lift vp thine hand to
for yee see some raging in murther with pleasure and washing their handes in innocent blood with griedinesse c. And some committing adulterie vvithout any remorse yea boasting and vaunting of it amongst their companions Others abusing the benefites of God thorowe intemperance in drunkennesse vvithout any griefe of conscience And others deliting to oppresse and spoyle vvith violence such as they may ouer-come and in the meane time they haue no griefe prick nor trouble in their conscience for such doing Are not such men miserably deceiued who when they are going to judgement and wrath rejoyce yea when they are posting to destruction take their pastime when they are running to condemnation laugh and who when they are most miserable thinke themselues moste happy And this is the estate of many and chiefely of the great men in this countrey they rejoyce and boast of their sinnes and they thinke themselues in a good and happie estate because they finde no remorse nor griefe in their consciences I shall vse an homely similitude to declare this matter A man will haue a worme in his finger or tooth it will keepe it selfe quiet and cease from gnawing for a season he will thinke he is whole enough but take a little vineger or some such like pearcing and sharpe water then shee will beginne to gnawe and then the sillie man will complaine that hee was beguiled when hee thought hee was well enough Euen so it is with the conscience of man for it lieth in the soule of man lurking as a worme lieth in the flesh sometimes it gnaweth and sometimes it lieth still and letteth the murtherer the adulterer the oppressor goe forward in murther adulterie oppression and other moste abhominable sinnes vvithout anie accusation griefe remorse or feare of the law of GOD and threatning of the curses thereof I shall tell you more than that Sometimes the conscience of a miserable male-factor will bee so senselesse that it will no wayes bee moued by the Preaching A murtherer will bee sitting before the Minister A vile filthy adulterer will bee sitting there deuising howe to accomplish their abhominable lustes in the meane time that the Minister will bee threatning judgement against their wickednesse they will not be moued with the threatninges but will disdaine and scorne them in their heartes and will say This fellow doeth nothing but prate and raise what hee pleaseth and after Preaching vvill goe out merrily to his dinner and there curse and sweare and blaspheme Gods Name and thereafter goe to his bedde as a beast or a senselesse sow But I admonish thee O miserable wretch in despite of thy teeth thy conscience shall not sleepe alwayes the conscience of all flesh shall bee wakened one day either to their weale or to their woe And that Lawe which so securely men contemne many a time shall bee so powerfull to waken the coÌ„sciences to torment hem that by no meanes nor policie shall they bee able to pacifie them againe Their drinking their halking their hunting their carding their dycing and other pastimes will not then bring comfort or true peace to the soule Then that man who thought himselfe most happy when he was enjoying the pleasures of sinne shall thinke himselfe the most miserable wretch that euer the earth bore Brethren the lawe that was giuen and threatning thereof is wondrous terrible and for as little as many men account of it yet either one time or other it shall be effectuall to stirre vp and to waken the conscieÌ„ces of men I except no man And if the conscience sleepe still on in this life till death ouer-take men as it doeth in many yet it shall be so wakened after this life in Hell that it shall neuer get leaue to sleepe againe it shall so gâ—â—w vpon the soule that it shall neuer get rest And in that Great day wheÌ„ that righteous Iudge shall appeare the lawe shall bee moste forceable to raise in the soule dolour griefe and anguish for euer which is impossible for any flesh to ouercome expell and put away yea it is as impossible as it is to ouercome the majesty of God His owne selfe for as the Gospell is the power of GOD to saluation to euery one that beleeueth So the law is the power of God to raise vp dolour terrour and anguish in the soules of impenitent sinners and at last to bring it into condemnation Therefore happy is that man who in the time of grace when the Gospel is crying vpon euery wearie and laden soule to come to Iesus and promising to ease and disburthen all that cometh vnto Him findeth this conscience wakened in mercie for nowe Iesus Christ by His seruantes is going thorow the world offering to cure all sorts of diseases yea euen these that are most incurable And miserable is that man who sleepeth on till death ouer-take him for then the time of grace is past repentance then will bee to late it will not auaile remission of sinnes then cannot bee obtained the voyce of the Lawe shall euer â—ounde Cursed art thou miserable wretch for euer the comfortable voyce of the Gospell crying Come all yee wearie and laden shall neuer bee heard anie more Suffer therefore your selues to bee launced wounded in time that yee may bee compelled to come to Iesus and the Lord waken the consciences of these bloodie murtherers adulterers and oppressors in time that they maye see where awaye they are going and at last may returne to God Nowe hitherto wee haue handled this naturall corruption and this noble flesh which men glorie so much into Nowe let vs speake something of the naturall birth That which is borne of the flesh is flesh And what can corruption breede but corruption What can a leprous man bring out but a leprous childe Who can bring a cleane thing out of filthinesse No not one Iob Chapter 14. verse 4 For why Brethren In this naturall generation as the parent naturallie communicateth nature and his owne substance so looke what venome vilenesse and detestablenesse is in his nature hee giueth and communicateth it all to his children Men glorie commonlie much of these thinges which they gette thorowe their parentes they will saye I haue gotten great heritages much honour and great riches by my father But I saye that no man euer got so surelie these things thorowe their parentes as they gette through them and their birth a poyson and pest with their flesh whereby they are made the children of wrath and shall get Hell for their inheritance Brethren happie is the man that can consider this naturall vncleannesse and is touched in conscience with the pollution which hee giueth to his children and striueth to haue it purged for in so doing hee both acquireth a good conscience to himselfe and giueth his children a better heritage than if hee left him all the heyreships of the worlde When thou hast begotten thy childe and gathered goods and riches together and acquired great possessions