praemium Humility is the desert of glory glory the reward of humility si vis capere celsitudinem Dei prius cape humilitatem Dei In a word when every sin doth return as he is commanded from his evil way doth cease to do evil and learn to do good when in a holy anger and indignation that they have been the servants of sinn so long they cast off their old Livery of sin as blind Bartemeus cast off his old Cloak and with Ephraim smite upon their thigh asking and enquiring what have we done wretch as I am I am in way to be undone when he smites upon his breast with the Publican his breast the ark and chest of all iniquity and in faith and feeling cries out Lord be mercifull to me a sinner when weary of his sinfull course he doth resolve with the prodigal to leave it and return home to his Fathers with words of unfeigned sorrow and contrition I will go to my Father a happy thing we have a Father to go to and such a father tampater nemo When with Eliphas in Job a man seriously resolves and resolvedly purposes If I have done wickedly I will do no more which was the caveat Christ gave to them he healed considering that Inanis est paenitentia quam sequens culpa coinquinat That true repentance is not only a repentance for sin but a repentance from sin as the Apostle cals it Repentance from dead works then is this great work wrought this man is a new creature 2. To assure our selves that we are regenerate and born of God observe farther that as Elizabeth John the Baptists mother did assure herself that she was with childe when she felt the babe to leap and spring in her womb So when we find our wils conformable to Gods will when it is our meat and drink to do our heavenly Fathers will when we are ready to answer to the call of every heavenly motion as the eccho to the voice of man and answer with Samuel Speak Lord thy servant heareth With David It is written I should do thy will I am content to do it O my God thy Law is in my heart When the word of God is to us as it was to him our longing and our love this is a sure evidence of our new birth for where there is a new birth there will be a new life where there is a spiritual and heavenly birth there will be a spiritual and heavenly life if we be born of God we will with Enoch walk with God and will be followers of God as dear children The natural child they say lives not untill forty five daies after the conception be expired but the regenerate and new-born Christian begins to live assoon as he is conceived there will no longer be a life led after the will of the flesh or of our own lusts but after the will of God and the will of God is our holiness He that is born from above will resolve to spend the remainder of his short time to the honour of him that died for him and it will appear whose heeis by a life led in holiness and righteousness in faith and a good conscience he will walk worthy of the calling whereunto he is called and will say with David when he was moved to some undecent and uncivil action Is it nothing to be son in Law to a King If we be the sons of God our carriage and conversation will be according Our light will so shine before men c. Mat. 5. 14 God begets to holiness and righteousness and by this heavenly generation we are made partakers of the Divine nature having escaped the corruption which is in the world through lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are the offspring of God and therefore the life led after our conversion is called the life of God to which the unregenerate are strangers And it is called the life of Christ too now that is after my conversion I live no longer but Christ liveth in me 1 Cor. 4. He that is Gods son will do Gods work and the work of God is constant and universal obedience A second note and evidence of our regeneration is a through change and reformation of heart and life The new man is of a renew'd mind old things will be cast away and all things will become new he will cleanse himself from all wickedness of flesh and spirit perfecting holiness in the fear of God 1. As first there will be a new light struck up into the mind and understanding they will be illuminated to conceive the things which be of God which the natural man cannot do as the further obduration or occecation and banding of a man is the note and signe of a reprobate when the God of the world blinds the eyes as St. Paul speaks So it is an evident note of one begotten of God of one born from above when he is renewed in knowledg and understanding and knows the mind of Christ Col. 3. 9. 2. Secondly there will be a new quality in the will ready to hearken to the voice of Christ in all things and to obey it He that is born of God heareth Gods word saith the Apostle 3. Thirdly there will be a new conversation in the life and this holy conversation will be manifested by the fruits and effects of the spirit love joy peace long-suffering patience meekness c. characters and stamps of holiness still led in the practice of any reigning sin after the lusts of the flesh is a manifest note of a carnal man but he that is born of God sins not as you shall hear anon sin is in him but it reignes not in him Inest but non praeest or obest it is in him but not over him nor doth he obey it in the lust and power thereof he sins indeed but yet not he but the sin that is in him In his mind he serves the law of God though in his flesh the law of sin it is against his heart and intention his will and purpose Again he liveth not nor lieth in any known sin but his course and indeavour is after the Commandment 4. There will be new affections as the love of God hatred of all sin for it is not enough to leave sin but to loath it and hate it as Ammon when he had satisfied his lust upon his sister Thamar it is said He hated her afterward more then ever he loved her Thus will Gods child deal with sin and desire to purifie himself as God is pure cast off his sin as a menstruous cloth and say Get thee hence 5. There will be constant and holy means used to preserve and improve all these graces to keep alive this heavenly fire is the spirit of prayer and supplication the bellows of the Sanctuary The child of God will speak the language of God Prayer is the Saints language on earth as praise is in heaven An infant is no sooner born into
the world but presentâ—y it cries after the breast for the mothers milk that which doth not is still born or a dead child So a man is no sooner born of God but he will desire the sincere milk of the word that he may grow thereby It is the note of a wicked man of one dead in sins and trespasses that he cals not upon God that is casts off the fear and worship of God If some were tryed by this rule it would appear of what breed and birth they are they are of Babels breed and therefore the Church of Rome above all withhold their milk this word from the people which withdraw these two Paps of the two Testaments which are as the dugs to nourish Gods children or gives them this milk mingled with their own traditions pretend and boast as she will is but a strumpet and step-mother and not the true spouse of Christ So much of the verity and truth of our new birth and of the evidences and signes thereof Come we now to similitudes and likenesses between our first and second birth which are many but I will reduce them to seven 1. In our first birth there is mutatio à non ente ad ens a change from a no being into a being Thus it is in our second birth there is a change from a no being in grace to a being in grace new seeds of grace are sown in the heart where before they were not and the man which was dead in sins and trespasses is now quickned mutat quod erat incipit esse quod non erat It changes what it was and begins to be what before it was not I know the Papists alleadg this saying of the Father to prove and uphold their Iâ—ol of Tran substantiation but the Father useth it to prove the manner and truth of our regeneration 2. In our first birth there is many times the similitude and likeness the form and favour of the parents of them that do beget this alwaies holds true in our second birth in our birth from above God begets no son or daughter but he begets them after his own Image and likeness as we read Gen. 5. 3. That Adam begat Seth after his own image and likeness that is sinfull and corrupt and mortal as he was and needs must be for that which is born of the flesh is flesh So whosoever are begotten of God whosoever are his off-spring and image his sons and daughters are as Peter saith made partakers of the Divine nature 2 Pet. 1. 4. or as Paul We are the offspring of God Acts 17. 28 29. Forasmuch then as we are the offspring of God That which is â—orn of the spirit is spirit but herein stands the difference between heavenly and earthly generation between the natural and spiritual birth between the adoption of God and man man in adopting man to be his son may bestow upon him his lands and goods but he cannot communicate to him his graces or goodness but Gods adoption hath not only in it an approbation and acceptation for â—ons but he instamps upon them his own nature and image he makes them as I said partakers of the divine nature They are mercifull as their heavenly Father is mercifull holy as he is holy holy so not so holy mercifull and holy according to the manner not the measure of Gods holiness or mercy according to the quality not the equality perfect as their heavenly Father is perfect in aim intent purpose indeavours and desires they pray and petition with David O that my waies were made so direct that I might keep thy statutes They press hard towards the mark of their high calling they serve God truely and sincerely though weakly and infirmly and what is wanting in the perfection of their obedience is made up in the truth and sincerity of it Neither will God see weakness where he sees truth in the inward affections where the heart is right and good the obedience thereof is graciously and mercifully accepted for God looks at and cals for the heart My son give me thy heart Give it me who first gave it thee give me thine who gave thee mine nay the blood of my heart Non minus tuum quia meum It is nevertheless thine if it be mine nay it cannot be thine comfortably except it be mine perfectly for as Samuel saith this is all that God requires of his people only to fear the Lord and to serve him with all their heart 1 Jam. 12. 24. Again they that are Gods sons are loving as God is loving God is love and the more loving any man is the liker God the liker their Father which is in heaven they are loving and peaceable that are born of God peace-makers and peacetakers and S. John gives it as granted that whosoever loves not his brother is not born of God for God is the God of love and peace Note the multitude and number of believers are of one heart and of one mind They question their saintship and sonship who are enemies to love and peace Let us therefore for application of this point for it needs close application in these divided times take St. Pauls councel Be followers of God as dear children and walk in love Eph. 5. 1 2. Love is the Christians walk not his talk Gods children as John saith love not so much in word and in tongue which is most of the love in these daies a little warm breath as indeed and in truth Let us follow him in these pathes of love and mercy and truth and holiness and though we cannot go his path let us go as fast as we can Let us run the race that is set before us and if we cannot run goe if not goe creep follow God though it be but slowly and easily though it be with limping and halting as Peter followed Christ along afarr off and as Ascanius his father Aeneas Non passibus aequis with no equal paces If we cannot write after our copy yet let us look to it and upon it endeavour our best and God will accept the will for the deed Applic. A Note of Doctrine to be taken of in this hatefull and hating age wherein iniquity abounds and the love of many as Christ the truth prophesied is grown cold so cold that it cannot be felt Brothers at dissention as if they were no brethren Christians without love and charity as if they were no Christians It would make the heart of a righteous Lot to lament and bleed when there wants no more instance than what Philip said to Nathanael veni vide come and see Love is the badge and cognizance of Gods children By this ye are known to be my Disciples if c. It is the Christians Cloak and Livery therefore the Apostle bids us put on love This Cloak will cover many sins it is both indumentum and ornamentum not only a cloak to cover and hide but an ornament to adorn it was
wont in times past to be the comprimisâ—r and determiner of all Law-suits Let not us fall out for we are brethren saies Abraham to Lot the greater to the lesser What brethren and fall out No it is a good and joyfull thing for brethren to dwell together in unity It was the harlot would have the child divided the true mother would have it live they shew of what house they came of what discent they are who love to live in envy and malice in hatred and division you are of your father the devil saith Christ to the envioâ—â— Jews for his works ye do profess whâ—â—â—â—â—â—y all they have not God for their Father nor the Church of God for their Mother nor Christ for their Saviour who are enemies to peace for as I said True belieâ—â—â— are of one heart and of one mind of one soul Give me leave to give you a strong pathetical and effectual motive to love and peace the character of Gods children God is the God of peace Christ Jesus is the Prince of peace the holy Ghost is the Spirit of peace the Gospel is the Gospel of peace your calling in general is a calling of peace ye are called to peace Ours who are the poor despised Ministers of Christ is a calling and commission of peace and we are commanded nay charged into what house soever we come to preach and pray for peace to that house how well and faithfully some have done their errand let the world judge When Christ came into the world he brought it there was peace over all the world the Temple of Janus was shut and wars were ceased at every gate and the blessed Angels of heaven sang at his birth and nativity Glory be to God on high on earth peace good will towards men and therefore surely there is heavenly musick in it David saith God will give unto his people the blessing of peace So that peace is a blessing nay the blessing of blessings the sugar and sweetning of all blessings for nothing is a blessing without it what are our sweetest comforts our dearest and nearest relations our riches honour magnificence or any worldly accommodations if not enjoyed in peace It was therefore prophesied in Esay That when Christ should be born Christ the Prince of Peace the peacemaker that men should break their Swords into Ploughshares and their Spears into Pruning-Hooks that is there should be unity and peace in the world all animosities and hostilities should be laid aside and so they are where Christ is born in us Nay even the Souldier with a sword in one hand and fire in the other he cries and speaks aloud Sic quaerimus pacem Thus we look for and seek for peace peace being the end of war when Christ lived in the world he taught it Beati pacifici Have salt in your selves and have peace one with another And if a man smite thee upon one cheek c. And if he take away thy Cloak c. When Christ went out of the world he made peace his Legacy Peace I give you my peace I leave unto you and when he rose again he made it his salutation He came in unto them the dores being shut and said Peace be unto you and when he had so spoken he shewed them his hands and his side as if he had said see here my dear friends how dear your peace cost me even these wounds in my hands and side ne rumpatis eam break not that so easily which cost me so dear upon every poor and slight occasion or for the love of every base sin or pleasure make not me to bleed again Enough I think to coole the fiery spirits If this will not serve to take the sting of envy and malice out of the minds of many but still like Salamanders they will live in the fire and heat of contention I will send such down to the place of utter confusion for an argument of peace and they shall hear even the Devil himself pleading hard for that which he continually breaks Mat. 8. 30. What have we to do with thee Jesus thou Son of God art thou come to torment or trouble us before the time They that trouble all the world you see would not be troubled themselves Enough to cool the fiery spirits of such as make division their musick and love to fish in troubled waters nay that firâ—t trouble the waters themselvs and then complain of the Lamb that comes to drink of them let me send such to meditate upon that speech of Christ That Belzebub is not divided against Belzebub if he were his kingdom could not stand That seven devils agreed in Mary Magdalen a legion in another whereas with grief be it spoken three scarce agree with us in a Family or ten in a Parish But were our State and Commonwealth as strong as the kingdom of Satan division and contention if continued must needs bring it to desolation and ruine As Joseph therefore when he sent his brethren home to their father gave them this godly advice Fall not out by the way the same I exhort and beseech in the bowels of our blessed peace-maker looking all towards Jerusalem let not Babylon have our hearts let us go on in love and peace and the God of love and peace will be with us O let not division of hearts hinder the building of Christianity as division of tongues hindred the building of Babel Filia dissentionis desolatio The daughter of dissention is dissolution yea and desolation The factions and divisions between Simeon Eleazar and Jehochanon foretold and prophesied by Christ and faithfully recorded by Josephus a fellow-sufferer and eye-witness laid the Temple and City and the houses of Jerusalem desolate and not one stone upon another The Temple of Solomon you know who was a Prince of peace and type of Christ was built in peace there was not the sound of an Axe Hammer or any other instrument heard in the erecting of it Indeed it was beaten down with Axes and Hammers as David dolefully complains but it was set up without them The mystical and spiritual sense you easily apprehend The spiritual Temple and house of God in us is or should be built in peace and unity without clamor stirr or noise we should as the Apostle saith edifie one another in love and peace for Si collidimur frangimur If we be broken and unbound we are undone signified by Scelurus faggot a known story Divisum est câ—â—â—orum jam jam interibunt saith the Prophet Their accord is gone their cord is untwisted they cannot stand Iscouedo the Spanish Poet being demanded by his Master Philip the third by what means he might become Master of the Low Countries he gives him this shrewd and subtile councel Divide them amongst themselves according to Machiavels precept to his Caesar Borgia Divide impera make a division and get the Dominion It is observed by many learned men and lameâ—â—ed by more that the unkind
c. Isa 55. 2. No let Babylon feed upon these dishes let the Prodigall eate these husks The testimony of Christ hath given thee no such legacy his Kingdome as himself a testifies is not in this world and so consequently ours and therefore not our Crowne Thou art borne from above therefore set not thy affections on things below They are below thy birth and breeding thy condition and calling Set them not therefore above thee make not thy Servant thy Lord the World and the things therein lâ—ke Fire and Water are good Servants but bad Masters let them not therefore rule over thee But say what we can or will men will most men set their affections upon these worldly things which S. Paul upon good grounds disswades we will fasten our minds upon these transitory substances we will spend our shafts at these flying fowles which have wings like an Eagle and are vanished as soone as possessed like little children we will hunt these shadows and let reall substantiall and enduring substances goe Perswade we what we can had we the tongues of men and Angels we could never perswade men from doting upon these vaine transitory deceitfull and uncertaine riches But we will build where we cannot stay and anchor where we cannot harbour and faine would we set our rest here in this restlesse place this troublesom and unquiet world whose whole composition is nothing but commotion and tumult although Saint Paul tels us That we have no continuing City here and the Prophet calls upon us to arise and be gone in our affections for here is not our rest And notwithstanding that urgent precept and counsell of Saint John Love not the world nor the things of the world If any man c. But his words are but wind and spoken onely to the aire What not love the world nor the things of the world You shall as soone get the heart out of mens bodies as the love of the world out of the heart They are as impatient for riches as Rachel was for a better wealth and substance Give me children or I die So give me Riches or I die and in deed many die in the too eager pursuit of them as she did in her travaile God gave her children but one was her death So God gave some Riches but it is for their ruine As God gave Israel a King in his anger and took him away in his wrath Thus though we call God Father and professe our selves his children yet in our courses and wayes we shew our selves Terrâ— filios Earth-bred and worldly minded men We savour and smâ—l too much of the earth our very breath is earthy and our language and talke of nothing but the world and worldly things All our labours talk and discourse tend downwards and earthwards We bury our selves almost alive and dig and delve like moles and hogs and ants in the earth and all for that which cannot profit us or fill us except it be with cares and crosses with troubles and vexations We make our way through thornes to get nothing but thornes which pierce us through with many sorrowes and many times like slippery and false friends forsake us when we have most need of them like Physitians faile us and forsake us at the point of death or like Absoloms Mule which ran from him when he had most need of him I dare say many men had been more happy if they had been lesse great and rich The greatnesse and riches of many have been their ruine The rich travellers life and money have often been a prey to the cruell and covetous thief Remember therefore thy original O Man it is from Heaven Let thy thoughts therefore be heavenly thy speeches heavenly thy conversation heavenly In all thy earthly businesses carry a heavenly mind and when thy hands be upon thy worke let thy heart be above where thy Father is thy Redeemer is where thy Country Friends and inheritances all are For as Noahs Dove being out of the Arke could find no rest for the soale of her foot untill she returned to the Arke againe so the soule being come out of heaven from God can finde no rest or content here in this troublesome world in this sea of glasse untill it returne to God that gave it The third Priviledge Thirdly If God be our Father and we his children then are we sure of paternity and fatherhood we are sure of a Father though departed this life we are sure of friends and patrons though gone before us and it may be their affections gone before them we have a provident and able Father in heaven though we be here many of us forlorne and forsaken and none cares for us which makes Christ give that Cordiall to his Disciples when he left them as sheep amongst Wolves I go to my Father and to your Father c. And though you wander up and down on earth as pilgrims and strangers as all your Fathers were yet in Heaven you shall have a Father and an inheritance which cannot be taken from you Againe I goe saith Christ to prepare you a place and in my Fathers house who by my merits I have made yours are many Mansions mansions à manendo from continuing for we have no continuing City here but we looke for one to come Houses I confesse we have as Foxes have their holes and Birds their nests and Beasts their Dennes quickly to be turned out of them But in Heaven are eternall and everlasting habitations prepared for Gods children Here in this strange Countrey we have hunger and want and necessity enough but in our Fathers house we shall have plenty and abundance we shall doe well therefore with him having such ill usage here to resolve I will goe to my Father A blessed thing it is we have a Father to go to tam pater nemo tam pius nemo This was Davids comfort when Father and Mother forsook him God tooke him up when my Father c. Againe I was poor and needy and the Lord cared for me And indeed this Father God forsakes none untill he be forsaken if he doe then for I am sure he raines his blessings unto the mouths of them that are open to blaspheme him Againe David tells us that when his people were hungry and thirsty and their soules fainted in them when being in this case they cryed unto God in their trouble he delivered them out of their distresse he brought them forth into a wealthy place set their feet in a large roome and when they wanted â—read gave them bread enough He rained Manna and Quailes and feathered foules as the dust of the earth was best to them in the worst times and when they were bad enough to him God knowes murmured and complained even when their mouthes were filled and stuffed with plenty And for his owne particular he tells us that after many sensible experiments of Gods mercy and loving kindnesse his mighty and constant protection and provâ—dence
the word true and a great deal of feign'd and false holinesse in the world The Axiom of the Polititian being too much in request Religio ad morem non ad rem attinet True religion is for the manners not for the main t is something for his credit nothing for his profit Machiavels lesson is learned over and over the shew of goodness and vertue is profitable and needfull but the use and practice a trouble it doth aggravare animam burden the soul and hinder mens projects too much Beloved it will ask a long time and much labour in many to unlearn those two Lessons But this let me tell them who live by them Dediscere quod malum est est doctrina optimo To unlearn what is evil is the best learning and without all question Piety is the best Policy or as a King once said Honesty is the best Policy and as David though a man after Gods own heart saith that the best wisdom is to be wise to salvation The fear of God is the beginning of wisdom a good understanding have they that do thereafter A man never begins to be intelligent untill he begins to be obedient and the best plot is to save a soul to lose which he that knew the price of souls well tels us the gain or purchase of the whole world cannot recompence he that to gain the whole world would lose his soul makes but an unwise bargain which bargain was wise enough were not the poorest despised soul of a greater value the regenerate and true Christian knows the value and worth of his soul and therefore desires to be renewed in the spirit of his mind and he desires to know what the good and acceptable mind or will of God is And indeed in the mind or spirit of the mind the work of regeneration is first wrought as God in the creation began first with the light Fiat lux Let there be light so in our new creation he begins with illumination he first strikes up one light into the mind and they that were once darknesse are now light in the Lord Christ Jesus speaking to the mind and understanding as he did once to the blind man in the Gospel Ephatha be opened and this new created light instantly banisheth all the darknesse of the mind and understanding blinded before by the god of the world as the rising of the Sun dispels all foggs and mists and as the Apostle speaks in another place Phil. 3. 10. He presently puts off the old man with his deeds and puts on the new man which is created in knowledge after the image of God Oportet enim eum qui alteram vitam incepturus est pecori fineas imponere It behoves him who is beginning a new life to put an end to the old And give me leave I pray you a little seriously and earnestly to insist upon this Point this saving Point Conceive I pray you that to be regenerate and new born to be a new creature or as my Text saith the first fruits of Gods creatures is not to become new in substance but in qualities and doth not consist in multiplying bodies by generation but in changing of souls or minds into a new form For non nascimur sed nascimur Christiani nec tam generatio quam regeneratio spectanda est We are not born but we are made Christians neither is generation so much regarded as regeneration because in our new or second birth we are not made the sons of man but the sons of God As when the spirit of magnanimity and valour and Princely Government came upon Saul it carved him into a new man So when the spirit of sanctification and holinesse descends upon any it quite changes and turns them into new creatures it makes them as we say new men and they will answer their former sins and pleasures their wanton and vain Dalilahs with whom they have formerly spent too much of their precious time as that young Convert answered his enticing and tempting Mrs solliciting him to their wonted folly Ego non sum ego I am not I I am not what I was I was not what I am he was changed in his mind or his mind was changed in him They will resolve with St. Peters converts The former part of our time or the time past of our lives is enough to have spent or rather misspent after the lusts of the Gentiles we will spend the rest of our time to the honour and glory of him that died for us Beloved Christians thus is a man in his regeneration converted and changed quite and clean into another man as Christ when he gave sight to the blind man in the Gospel he made him no new eyes but gave sight and light to them he had and as when he raised Lazarus and the widows son one out of his grave another going to it he created no new bodies but put life and spirit into the sad So in our regeneration and new birth God makes us no new souls or bodies but renews reforms amends and changes them we have He takes not the eyes out of our heads but the vanity lust and sin of the eyes moving us inwardly to make a covenant with our eyes not to look upon any tempting object and we will pray earnestly with David Turn away mine eyes lest they behold vanity and indeed David might well pray to God to turn away open or amend his eyes for both were naught One was bloudshot with the murther of Vriah and the other had Bathsheba the Pearl in it and indeed occuli sunt in amore duces as in love so in lust the eyes are as leaders or windows to let sin into the soul Eve saw the beauty of the fruit before she lusted after it and Achan the wedg of gold and the Babylonish garment before he câ—veted it Not our ears but the pravity and sin of our ears the deafnesse and dulnesse thereof and to say truth the first sense sanctified in our regeneration is the sense of hearing because it was the first that was corrupted our first parents by hearkning and listning what the Serpent said were brought into a love and liking of sin and a regenerate Christian by hearing what the spirit saith is brought into an hatred and detestation of sin These are the senses of discipline and knowledge therefore of grace God opens our ears before he opens our eyes if we will not hear God we shall never see him The ear is the principal sense sanctified to receive spiritual and saving instructions as you may read in the Proverbs and St. Paul makes it an impossible thing to believe if we will not hear The speech of Lactantius is worth the noting and quoting too Plus est in auribus quam in oculis situm quoniam doctrina sapientia percipi auribus sâ—lis potest occulis solis non potest The Lord begins his Sermons to his people Hear ô Israel Deut. 6. and upon the condition
and needless division of Christian Princes amongst themselves have added more Lands and Territories more Dominions and Principalities unto the Turks Empire then their own Sword and Bow As Phrahartes one of Pompey's chief Captains said of Julius Cesar's Conquests Nostra ruina factus est magnus By our ruine he is raised and made great his gain hath been our loss his rise our downfall our breaches and divisions which like Reubens have caused great grief of heart have been his utmost advantage Whilst we wory and fight and sheath our swords in one anothers bowels they say with the Edomites There there so would we have it they sing and laugh with Nero having set Rome on fire When I am dead let all the earth burn And therefore for conclusion of this point in which I have been something earnest and long being very seasonable and needfull to press in the condition we are in let us but advisedly and soberly consider the many mischiefs which factions and divisions have brought into the world and closely lay them to heart and it cannot but warm us with that heavenly fire of love the image of our Father and account it with David who though a fortunate and valiant Warrier yet a man of peace nay altogether for peace a man much vers'd in battel and sing it with him It is a good and joyfull or a pleasant and joyfull thing for brethren to dwell together in unity For our own particular let the men of our famous Nation give me leave to speak to them and put them in mind of their own strength and honour in intimating unto them the memorable words and observations of Henry the fourth the Champion of Christendom Monsieur Roan the Champion and Marshal of France in the beginning of the Reigne of Queen Elizabeth of blessed memory walking in his Gallery with Roan and being in serious discourse of the unity of the Queen with her Subjects of their unanimity and strength of the wealth and strong scituation of the Island which he said was impregnable and unaccessible being walled with a Wall of Brasse he meant invironed and compassed with Seas Roan answered like a prudent observer Angle le terra grand animal The Land of England is a strong and mighty body which can never die except it kill it self And surely they deserve more then one death who willingly and desperately goe about to be their own murthers with Nero to kill and rip up the bowels of their own Mother And to me it seems a mystery indeed the mystery of iniquity is in it that many have and will have order in their own houses and it is the Item and injunction they give to their servants when they hire them this is the order of my house and thus and thus you must doe and obey and yet would have none in the great House the Church and Commonwealth neither Magistrate nor Minister I will say no more to such than the great Apostle hath spoke before me If any man be contentious we have no such custome nor the Church of Christ and that God is the God of order not of confusion And how can he serve God that is the God of love and peace without peace and love His Name is love and his Law is love And therefore to conclude this Character of a Christian and strongly once more to move to unity and peace Take three pathetical and emphatical motives and perswasions from the Doctor of the Gentiles The first is 1 Cor. 1. 10. Now I beseech yor brethren by the name of the Lord Jesus Christ by which you are named or called that you all speak the same things and that there be no divisions amongst you but that you be perfectly joyned together in the same mind and the same judgement Love and unity are the Cement and Glew of Christianity and Religion the unity of the spirit is best kept in the bond of peace The second is Phil. 2. 1 2. If there be any consolation in Christ any comfort of love any fellowship of the spirit any bowels of mercy fulfill my joy and be ye like minded hrving the same love being of one mind and of one accord and let nothing be done in strife or contention for that undoes all God came to Adam in the cool of the day and to Elias not in the thunder or fire or storm or tempest but in the quiet sound 1 Kings 19. 11. And it is worth your noting upon what persons and at what time the holy Ghost came down Acts 2. 1 2. He came down upon the Apostles whilst they were all in supplication and prayer and of one mind in an upper Chamber in Jerusalem The spirit of unity descends upon none but upon such as have unity of spirit Beloved if ever we find an enlargement of spirit or feel the descent of spiritual blessings in an ample and plentifull manner we shall find it to be when we are in unity and unanimity And therefore if we will have a sensible apprehension of the spirits communion and benediction let us in the name of God meet in one Assembly in the same mind of those primitive Christians â—to which we pretend did and be in the same posture and devotion they were Acts 4. 31. Who being of one heart and of one mind the place moved where they met When we hold one of Paul another of Apollo another of Cephas are we not divided and divided prayers are fruitlesse when the River is divided into many streams and currents it cannot carry our Vessels our hearts wanting love and unity and our Altar fire the incense of our prayers cannot ascend 3. Note that place well 2 Cor. 13. 11. Finally my brethren farewell be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you and if God be with us and for us we need not care who can be against us God is the God of love and peace and the Godly are peaceable and loving By those characters men shew their heavenly birth their birth from God whose name is Love and whose Law is Love 3. In our first birth Generatio unius est corruptio alterius the generation and begetting of one is the death and corruption of another untill the old man be dead the new man cannot quicken As it was prophesied of Jacob and Esau when they were in their mothers womb that the elder should serve the younger So untill the elder man be brought into subjection to the younger there can be no peace in the members neither is this work wrought 4. In our first some are more easily conceived and brought forth into the world some with much more difficulty and pain with greater sorrows and anguish with many throbs and throws crying and roaring and being pained with the woman in the twelth of the Revelations ready to be delivered Thus it is in our second birth some are more easily converted and turned to God as
not because their sin is not imputed nor laid to their charge They are looked upon in the face of Gods Anointed and so God sees no iniquity in Jacob c. Thou art all fair my love saith Christ and there are no spots in thee spots she hath as there be spots in the Moon she hath sin in act but her sins are not imputed Thou are fair saith Christ through the beauty that I have put into thee In this sense they that are born of God sin not they have sin in them but not ruling or reigning in them Rom. 6. 4 As Christ said to his Disciples when he found them asleep The spirit is willing but the flesh is weak And the Spouse of her self and her drowsinesse I sleep but my heart waketh So the Saints of God the best have their nods and neves but the heart wakes when the eyes are closed even in their falls and weaknesses they have a desire to stand and to be strong in the Lord and as I said With their mind c. Rom. 7. last They sin I sry again but iâ— is not their work or trade It is not they as St. Paul saith but sin that remains in them Secondly It is their desire and intention to do good 3. They lie not they continue not in sin but their course is after the Commandment and a walking in and by the spirit whereas the wicked and unregenerate they sin purposely with delight and pleasure and they continue in their sinne making it their work end trade they make it their Plough as Job saith They plough iniquity and therefore they must needs reap misery They work it and cannot sleep except they commit it they love it and live by it it is not onely their love but their life and as it is their trade and their work so it is their sport and pastime their mirth and recreation this fool the sinner makes a sport of sin a fool indeed for have they any understanding that work wickedness saith David whereas the regenerate man grieves and mourns and laments for it his righteous soul is vexed at it and he never finds rest or quietness untill he feels in his conscience the assurance of his pardon in Christ Augustin in his Book de civitate Dei sets forth the difference between the sins of the regenerate and unregenerate very learnedly and comfortably by a comparison and instance in Tarquin and Lucrete where speaking of her ravishment by him he saith thus There were two bodies and yet but one Adulterer and concludes peccatum factum est de illa non ab illa sin was done with reluctancy and striving and strong opposition upon her it was not done willingly or delightfully by her The same may we say concerning the sins of the regenerate sin is done with reluctancy and striving and opposing and resisting upon the Godly it is not done willingly or purposely or readily or pleasingly by them Like men spiritually oppressed by the potency and power of the enemy by the strength and power and violence of Satan The good they would do they cannot do it but the evil c. Rom. which makes them heavily and dolefully to complain Miserable men that we are who c. and concludes the point having shewed the difference between the sins of the godly and ungodly in two sentences which deserve your observation 1. Verus pâ—nitens semper est in timone dolore a true penitent is alwaies in fear and grief In fear lest he sin 2. In grief for sinning Try thy self by this Art thou afraid when thou goest forth into the world where men walk as amongk snares lest thou sin and be ensnared and if thou beest overtaken with a fault dost thou grieve and lament thy folly and weakness and art never at rest untill thou hast made thy peace with thy God It is a certain signe of thy sonship that thou art the child of God thy sin shall not be imputed The second observable note of the Father there is this Peccata non nocent quae non placent Tâ—â—se sins do never hurt which do not please they damn not any man that delight him not because they be not committed with the heart mind or will for it is a true rule Quod cor non facit non fit What the heart doth not is not done So much of the heart and mind as is in any sin so much it is a sin where they are not there is no sin formally or evangelically at least condemnatory These things I write unto you saith St. John that you sin not which is an impossible thing in a strict and legal sense as I have said but in an evangelical and Gospel sense it is possible You must not sin as wicked men do who do nothing else but sin Their life being a continuall and continued course of sinning who make it their work and trade work it with both their hands and all their heart earnestly and constantly which they doe not who walk in Gods waies and who are Gods children but he that is born of God doth righteously 1 John 2. 29. And he that is born of God heareth Gods word John 8. 47. He carrieth a flexible and docible heart unto the word which is the seed of our new birth and preserves a man from sin Carry we our selves therefore like holy persons like men born from above and if David thought it a great honor to be son in-law to a King Let Christians think it a transcendent dignity and honor to have God the King of Kings for their Father â—hall such a man as I fly saith Nehâ—miah So shall such a man as a regenerate man sin wilfully or presumptuously offend such a Father as God is to him whose eyes are over him to protect him and his hands under him to support him who numbers his very hairs and si sic curat superflua in quanta securitate est anima They that are Gods children cannot will not sin they have the blessing of impotency and weakness in their regenerate part that they cannot sin strongly though they have not that blessed liberty in the regenerate part that they cannot sin at all Mephibosheth though he was lame in his feet yet he was of the bloudroyal son to a Prince and grandson to a King so may a Christian be the child of God though he be lame and weak in holy duties and performances He walks uprightly that walks sincerely and with a good heart And as I said before God will not se◠〈◊〉 where he sees truth in the inward â—ffections It was the happinesse of Adam in Paradice Pâ—tuit non peccare He could not have sinned God gave that power and strength unto the soul in the Creation that he was able to have preserved himself from sinning It is our unhappiness now after his fall Non possumus non peccare We cannot chuse but sin being born in iniquity and conceived in sin sinners from the womb It will be
Israel is hâ—linesse to the Lord. They are his treasure the people that he onely looketh at and after upon whom he sets his love his eyes are always upon them for good The eye of the Lord is over the righteous and his eares are open to their prayers The World are his goods thâ— Earth is the Lords and all that therein is the round world c. But they are his treasure and as where a mans treasure is there his heart will be so is Gods heart upon his treasure upon his secret ones upon his peculiar He writes them upon the palm of his hand he sâ—ales them upon his heart they are as deare and near unto him as the Apple of his Eye A book of remembrance is written for them that feare the Lord Mal. 3. 16. God will certainly remember the services of his children and not forget the labour of their love nor the good they doe Heb. 6. 10. Saint Peter as you you have heard gives the Jewes an eminent and transcendent Title having honoured them with these Denominations a chosen generation a royall Priesthood a holy Nation he adds what the Apostle here intimates a peculiar people populus acquisitionis a peculiar people And two reasons may be given of this appellation 1. They are a peculiar people because God hath every way fashioned them for himself 2. Because as I told you they are a peculiar people or the first fruits of his creatures set apart and consecrate for his service and worship They are his treasure his onely treasure all he hath the righteous comprehend all Gods gettâ—ngs All other men are Gods creatures but these are the first fruâ—ts of his creatures and as they are consecrate to him so they often consecrate and blesse them and I am sure if they be not bettered by their conversation they are blessed by their protection 3. Which is a bold assertion it is a dignity above the Angels to be the sons of God by regeneration and to be redeemed by Christ For 1. The Angels fell he lets them lie in their fall he reservâ—s and keeps them in chaines of darknesse till the judgement Man fell and God presently sends him nay gives him by word of mouth a promise of a Redeemer That the seed of the woman c. So that God did more in our restauration and redemption in our regeneration than he did for the Angels of Heaven 2. To which of the Angels said he Thou art my Son this day have I begotten thee He that is Christ took not the seed of Angels but the seed of Abraham And again He was made of the seed of David Rom. 1. 3. He in no sort took the seed of Abraham Heb. 2. Christ to fit himself for Mans salvation took upon him an humane body the nature of Man and in this kind dignified and honoured Mans nâ—ture above the Angels And this I dare say seemeth to be a greater preheminence and dignity of the children of God above the Angels in regard there is a neerer conjuâ—ct on between Christ and us than between Christ and the Angels I meane in nature and person not in place In place indeed the Angels are neerer unto God than Man being in Heaven and seeing the face of God his glorious face but in nature the children of God are nearer than they are for you have it expresly said That Christ was made of the seed of David 3. Adde hereunto that he took upon him this seed in the womb of the blessed Virgin in his Incarnation so that by his Conception and Incarnation he was made one with us and we wâ—th him And why did he take our nature upon him and not ouâ— nature onely but the contumelies of our nature so base and meane that they are not to be named why did he this but to redeeme us that were lost when our fall in Adam made us liable to eternall death and left every mothers child of us in the merit and guilt of condemnation When he took upon him to deliver Man he did not abhor the Virgins womb Surely the Virgins womb was not so puâ—e or cleane a placâ— but the glorious and great God might have abhorred and despised it but when he took upon him to deliver Man he did not Blessed be his Name therefore who was borne that we might not die who was made the Son of Man that we might be made the sons of God Ideâ— Filius Dei factus â—st homo ut homines faceret filios Dei Adde hereunto that the Angels of Heaven desiâ—e earnestly to look into this mysterie of our Redemption and doe attend it 1 Pet. 1. 11. it doth them good at the heart to see their places filled and supplyed by men from which the evill Angels by their Apostasie and pride fell Lastly to honour the Regenerate yet farther the Angels are charged and commanded to attend and wait upon them He hath given his Angels charge over thee c. Psal 91. 11. They are not onely Fellow-servants with the Angels as Iohn the Divine calls them but they are servants to the children of God for it is said They are ministring spirits sent forth to minister to them that are heires of salvation Heb. 1. last Thus have you seen the dignity of the Regenerate the superlative honour of the children of God in some kind above the Angels For 1. Christ took not the seed or nature of Angels but the sâ—ed of Abraham and David men subject to infirmities 2. He was conceived in the womb of a Virgin and in the fulnesse of time made of a woman and made under the Law c. So that by his blessed Incarnation he is made one with us and we with him he sits at the right hand of his Father glorified and blessed in our nature Vexit in coelum carnâ—m nostram c. He took our flesh into Heaven with him as the pledge and token of his love and favour and hath sent downe his Spirit unto us as the pledge and seale of his love Now Gloria capitis est spâ—â— corporis The glory of the Head is the Members hope and if the Head be crowned the whole Body is honoured 3. The glorious Angels and them blessed Spirits in heaven desire to look into the mysteriâ— of our Redemption and indeed they themselves receive some benefit by it for they are thereby confirmed that they cannot fall 4. The Angels are commanded to be our Guardians and Protectours Never had any King or Prince such Protectours as the sons of God have For the heavenly Angels pitch their tentâ— about them Psal 34 11. and they have charge given them of their Father which is in heaven to bear them up in their hands that they dash not their feet against a stone Oh how fearfull should we be to offend having such eyes over us and such hands under us and such glorious spirits about us Who cannot but admire the great love and mercy of God in the words of Daâ—id
Lord what is man Psal 8. Thou madest him little lower in some degrees higher than the Angels and hast crowned him with dignity and honour And in the wordâ— of Iohn 3. 1. Behâ—ld we love the Father c. Well considering our transcendent and high Dâ—gnity let us observe now some duties yet for surely that God that so much honours us we ought by some duty to give him the honour due unto his name Since he hath done so much for us let us doe something for him namely give him our homage and service for Christ will be a Jesus and Saviour to none but to such to whom he is a Lord and King Magnes amoris amâ—r The load-stone of Love is Love and Durus est qui amorem non rependet He is hard-harted who will not returne Love for Love 1. Then let us doâ— nothing to make our heavenly Father ashamed of us It is not for Kings O Lemuel it is not for Kings to drinke wine nor Princes strong drinke Prov. 31. 2. It bâ—seems not Saints to be sinners it becomes not us to call God Father as the Jewes called Christ King and spit in his face and revile him You know how Jacob chid and reproved his Sonnes comming from the murther of the Sâ—châ—mites You have made my name to stinke Gen. 34. the last Num est haec tunica fratris vestri saith Jacob to his Sonnes Is this your brothers coat Is it the Livery and guise of Brethren of the Sonnes of God to be hard-harted and cruelly minded one towards another When Caesar was stabbed in the Senat house â—y Brutus and Cassius he cryes out unto Brutus what wilt thou my Sonne as if he had said The cruelty of others I regard not I care not for so much but for Brutus my adopted Sonne one whom I have made my heire for thee to lift up thy hands against me O hold thy hand thou killest me without a blow So for Indians and Pagans Turkes and Barbarians and such as were heard of Christ for such to deny and blaspheme him and so shoote out their arrowes oathes are bitter words as they say the Indians doe at the Sun because they feel no heat of it at noone day it is not so much But for Christians for professed Christians such as call God Father to abuse the name of their Father in cursing and swearing and fearfull imprecations and lyes and perjuries how unfit and uncongruous is it to them 2. If we be the children of God we will meekly beare our heavenly Fathers corrections we will as I said kisse his rodde and embrace his chastisements upon our knees for if we endure chastening and deale with us as with Sonnes for what Sonne c. Heb. 12. 7. There is no Sonne whom the Father chastiseth not Even the beloved Sonne the Sonne in whom he was pleased was Vir dolorum the man of sorrow and one experienced in infirmity Vnicum Deus habet filium sine peccato nullum sine flagello God had one Sonne without sinne but never had he Sonne without sorrow even Christ the Sonne of Gods love and of his desires Qui peccatum non novit Qui peccatum non fecit He that knew no sinne nor did no sinne knew sorrow enough from his Cradle to his Crosse from his Birth to his Grave and he learnt and taught us obedience by those things he suffered although he was the Sonne Now shall the Generall suffer nay bleed and shall we that fight or at least pretend we fight under his banner goe free shall the head suffer and the Members scape No pudeat membrum deliciari sub capite spinis coronato It is a shame for the members to sporâ— and play under the head which was crowned with Thornes A delicate and fine member doth not well agree with a crucified head If then the world crowne Christ with Thornes shall we thinke it will crowne us with Flowers If it Crucified Christ do we thinke it will glorifie us No he that is exempted from the number of them that are corrected he is exempted from the number of Sonnes and they are not Sonnes but Bastards whom our heavenly Father chastiseth not Heb. 13. Afflictions are sure evidences of our sactification 3. If God be our Father and we his children let us live as alwayes in Gods presence and so living feare to offend him we must observe this towards our naturall and civill parents that we dare not offend bâ—fore their face No man will steale in the face of his judge who hath power authority to punish him and fools as we are doâ— dare commit sinne in the presence of our heavenly Father commit any evill in his sight who will certainly bring every work into judgement c. we dare do that in the face of Heaven which we dare not doe if a child sâ—es â—s It was a holy practice of David I set the Lord alwayes before my eyes therefore I shall not fall And it was Asephs holy and pious resolution How can I doe c. Gen. 39. It is without question a strong Bit and Bridle to restraine the most licentious and wicked man living from sinne when he considers that he sees him that shall judge him and that he acts and does all under his Fathers eye God is in this place saith Jacob and I was not aware of it so God sees us though we will not see it nor know it Went not my heart with thee whilst thou wentest after Naaman for a bribe saith Elisha to Gehezi 2 Kings 5. So goâ— not Gods eyes with us whilst we goe into such and such places and about such and such sinnes Quaere locum saith Austin seeke out if you can O sinneâ— a place where God sees you not and sinne and spare not But if Gods eyes be in every place his 7. eyes goe throughout the world As a well-drawnâ— picture which seems to eye all in the room God lookes upon and beholds all the world Cave quid agas Deus tâ— vidiâ— Take we heed what we doe for God â—ees us and what need we care if no man sees us doing any evill when he sees us that shall Judge us 4. If God be our Father and we his Children let us often pray unto our heavenly Father fall upon our knees and aske him blessing we expect this and teach it our children daily to crave our blessing shall we expect and desire that from our children which we will not doe to God looke that our children should doe it daily to us and we doe it so seldome to him God loves to see us daily and constant suppliants to behold us upon our knees and if we know not how to pray as we ought his spirit will helpe our infirmities c. Rom. 8. He that bids us take words into our mouths puts words into our mouthes and bids us say no more than this in faith and full assurance or to this effect Take away our iniquity and receive us