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
the childrens bread and to cast it to whelps verse 27 But shee saide Trueth Lord yet in deede the whelps eat of the crummes which fall from their maisters table verse 28 Then Iesus answered and saide vnto her O woman great is thy faith bee it vnto thee as thou desirest And her daughter was made whole at that houre IN this TEXT which wee haue read wel beloued in the Lord Iesus wee haue a wonder that the Lord wrought on a woman a Canaanite a Gentile of a cursed generation the generation of Canaan The wonder is the healing of a womans daughter that was possessed and sore and miserably vexed with a deuill The woman hauing the occasion to meet with the Lord through His comming to these parts where she abode shee slippeth not the occasion but seeketh mercy and grace she findeth at the first great hardnesse and difficulty to get mercy but at the last she ouercommeth all by her faith and getteth mercy Now to go through this History so shortly and plainly as the LORD shall giue the grace This woman is called a Canaanite that is descended of that olde and rotten stocke of Canaan that was destinate for wrath and destruction Genes 9. 25. Looke to her estate shee is come of a cursed rase she is lying in sinne and security first in sinne next in a deadly sleepe and security of sinne This is the estate of euery one of vs we lie in sinne conceiued in sinne and borne in sinne we feele not the sinne that deadly sleepe of security is worse than the sinne we lie in there is none of vs better by nature than this woman was Then when she is thus lying in sinne security the Lord from the Heauen sendeth her awakening and a sharpe wakening for the judgements of God are like many messengers from Heauen to waken vs. In the example of the woman wee see that the Lords children must bee wakened and oftentimes our first wakening is verie sharpe dolefull and fearefull as it is with one that is wakened in the rage of a feuer Yet there is grace here Well is y e man that is wakened though the wakening were neuer so sore and sharpe for the multitude of the worlde dye in securitie and neuer waken till the fire of Hell waken them Well is thee and thou be wakened albeit it should be with neuer so heauy a judgement yea though thy daughter or thy selfe should bee possessed with a deuill Now when this poore womā is thus wakened and is wrastling vnder the heauy hand of God the Lord casteth an eye towardes her for no doubt howbeit she was one of the rase of cursed Canaan yet she was chosen to eternall life and of very purpose He casteth Himself into these parts where she was what euer other erand Hee had there is no question but He had a particular respect to her ◠she might haue the occasion to come to Him and this was a great grace When we are wakened out of security then the Mediciner hath his time and this is a greater grace It is a great grace to bee wakened but it is a greater grace to find a Mediciner to cure thy disease for as multitudes die in securitie so also multitudes die in paine torment and desperation after they are wakened Well she hearing tell that He was come to these parts and that He was such a man a wonderful man as the prophet Esay calleth Him who cured all sort of diseases who restored sight to the blind limmes to the lame cleansed the leprous and raised vp the dead she is moued to seeke grace and mercy at Him Had not the Lord preuented her and come downe thither sought her to draw her to Him there had neuer bene such a thing that she had sought for Him All thy misery albeit it vvere neuer so great vvill neuer draw thee to Him except Hee seeke thee first and draw thine heart vnto Him Well nowe to come forwarde vvhen shee seeketh Him shee findeth Him and getteth His bodilie presence CHRIST and His Disciples vvere vvalking together after His accustomed manner at the first meeting saieth the TEXT The woman cryeth Hee is apparantlie going before and the vvoman followeth after and cryeth Miserie constraineth her to crie And if the LORD laye His handes vpon thee Hee vvill compell thee to howle and crie O that power and might that is in the LORD ouer His creature But I doubt not considering the vvordes and communication that the LORD hath with this poore miserable and sinfull vvoman but it was that Spirit of adoptiō that opened her mouth so vvide to crie vpon Him so O thou sonne of Dauid haue mercie on mee What crieth shee Marke her words She crieth haue mercy vpon me How many of Hierusalem cried after this manner An Heathen ◠Cananite crieth this way misery compelleth her to cry But what maketh her to cry Mercy Wee will raile blaspheme God whē we are in misery but what caused her to cry Mercie No question the conscience of her demerites caused her to crie Mercie shee felt her selfe to bee worthy of all that misery wherewith shee was burthened The voyce of a miserable sinner that feeleth misery is O Lord haue mercy vpon mee but loe howe shee stileth Him O Lord The Sonne of Dauid these were the common stiles indeed of the Lord in this life He was called of the multitud LORD and the sonne of Dauid But certainly I am of this mind that this woman took these stiles otherwise than y e common multitude The very eye of her soule was opened to see Iesus Christ to be the Lord to bee the Sonne of God manifested in the flesh of the seed of Dauid howbeit I will not attribute vnto her a distinct clear knowledge of both His natures in one person and of His offices Then Brethren ye see two grounds of her petition The first is a Lordship and Power and Dominion in Him of whom she sought mercy The next is a Pitie a Mercy in Him of whome shee sought mercy She sought mercy at a mèrcifull face grace at a gracious face Looke that thy prayer bee well grounded on the LORD When thou openest thy mouth to seeke mercy at that LORD looke that thou acknewledge that there is a power in that Lord to giue thee euery thing that thou standest in need of and chiefely looke that thou acknowledge that there is an infinit passing mercy in that Lord surmounting all thy sinnes and then shalt thou pray from the heart with confidence and liberty otherwise thou mayest well seeke mercie from the teeth outwarde but neuer with thine heart Then shee letteth Him see a good cause wherefore she sought mercy Lord I haue need of a Phisition for I am sicke What sicknesse is sorer to a poore body than this to bee rent both in soule and body with a deuil Lord my poore daughter is tormented with a deuill As in thy prayer thou must haue a sight
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
may finde such experience as he found and that they may glorifie the Lord also So the end he looketh to is to glorifie the Lord that He may bee glorified in manie belieuers and waiters on him The ende of the mercy of God tendeth to His own glory There are many properties in God he is infinite in wisdom in power in trueth infinit in glorie Majestie Now the Lord is glorified in all his properties in his wisdome power justice But aboue all thinges the LORD seeketh that the world should glorifie Him in that deepe riches of mercie and gentlenesse that is in Him that wee shoulde praise Him euerlastingly in His mercie And as this is His will and as the mercy of GOD serueth to His glory So the soule of a man that hath once tasted of the mercy of the Lord Iesus is caried away with such a zeale to His glory that it will cause am in forget himselfe and with Moses and Paul wish to be a curse and anathema to haue God glorified This man ye see when he hath tasted or His mercy hee turneth him to the whole Church and willeth them to trust in Him that they might find His mercy that so God may bee glorified So it is hee onely who hath tasted of the mercy of God who when he looketh thorow the miserable world can haue pity on any mā He that neuer tasted of that mercy of God had neuer true pitic vpon any mā Then y ◠thing which he craueth is this that many shoulde taste of His mercy that God may be glorified by many His heart is moued with pitie and so all his endeuour is to see if once he can gette them win to God for when hee looketh abroad vpon miserable sinners he is full of rueth and compassion But marke againe the zeale which hee hath to the glory of GOD is the first cause that mooued him to seeke that all the world should taste of mercy and glorifie God So first he beareth a loue to Gods glory and then he hath pitie towarde men the one is the cause the other the effect the one preceedeth the other followeth the one is the roote and the other the branch All the loue we cary to man should be for the loue vve haue to GOD. And vvhere these two goe together a zeale to the glory of God alas vvhere is zeale to Gods glory now adayes vvhich is a true token that His glory is departing away and then a pitie of the misery of man a desire of the saluation of man then that man vvill forget himselfe that hee maye seeke the saluation of the vvorld that so in it God may be glorified And the man that hath this disposition in his heart is fit to be a Minister Preacher of grace to the world otherwise if hee vvant this disposition it is but a colde preaching that he vvill make Now in the next vvords vvhen he hath proponed the exhortation and desired them to vvaite on the Lord to moue them the more he pointeth out to the Church the nature of God vvhat God is for vvee must know vvhat God is ere euer vvee put our trust and confidence in Him for why saith he with the Lord is mercie and gentlenesse as if hee would saye The Lord is full of mercy His mercies are incomprehensible yea infinite and neither man nor Angel can sound out the deepnesse therof He is all mercie and as S. Iohn saieth in his first Epist chap. 4. vers 8. The Lord is loue Therefore await on Him for why there is no want nor scant of mercy in Him This is vvell to be marked when hee exhorteth Israel to vvaite vpon the Lord hee saith not because He is omnipotent and infinite in justice onelie wise c. But hee giueth this reason because mercy is with Him therefore waite vpon Him This would be well considered What is the cause of this Nowe I will aske another question What thing in God neede wee moste into this worlde There are manie thinges which wee haue much neede of What is it that wee haue moste neede of Another question What is the estate that euerie one of vs is borne in in this worlde Are wee not borne sinners conceiued and borne in sinne and iniquitie And so are wee not all miserable For there is nothing for sinners but miserie death damnation and so all sinners are miserable So what thing is it that a sinner wanteth most vvhat is it that sinne and miserie craueth but mercie And if thou bee miserable the thing in this world that thou shouldest craue first is mercy that God woulde bee mercifull to thee So mercie and forgiuenesse of sinne is the first thing whereto thou oughtest to haue recourse And if thou wilt tell a miserable bodie that feeleth himselfe to bee miserable and the childe of wrath that God is omnipotent if thou point Him out in His wisedome in His justice hee shall bee so farre from receiuing anie comfort and consolation of anie of these things that by the cōtrarie he shall be so terrified that hee dare not presume to seeke God to looke to Him to come to Him c but hee will runne away from God But tell him that God is mercifull full of grace in Iesus Christ that is the sweetest speach that euer he heard But alas few of vs feeleth that burthen of sinne Who is he that groneth vnder sinne Who feareth the terrors of that wrath If thou find them then tell thee of the mercies of Iesus Christ it would bee the sweetest tale that euer thou heardest And when a man is once sensible of the infinite mercies of GOD in Iesus then tell him of all the infinite properties of God tell him of His power wisedome and prouidence they will all serue to his comfort for why he will thinke that all things that are in God appertaine to him and serue to his weale he will finde that all things will serue to his saluation Otherwise without this assurance of mercy hee will neuer thinke them comfortable So there is a sure ground The faith of a man or woman first of all is euer relatiue to the mercy of God and that is the first object of faith Indeed hauing gottē a gripe of mercie then it extendeth to all the rest but before that there is nothing in God that it can rest vpon Yee see by experience when the law is preached there is little allurance of the heart but when the Euangell and Christ Iesus is preached the heart is drawne on and allured What is the cause of this The doctrine of the law is a doctrine of extreame justice and His justice doeth nothing but terrifie the soule but the doctrine of the Euangell is a doctrine of the mercy of God in Iesus Christ which draweth to it the hearts of men Albeit thou heare the law preached an hundreth yeares heare no more thou shalt be so far from being the better that thou
shalt still be the worse So this testifieth that the object of our faith is the surpassing mercy of God Then if thou wouldest search y e nature of God and search Him a thousand yeeres thou shalt neuer come to the ground of His deepnesse search out especially His loue mercy a man may faile vanish away in curiosity searching y e deepenesse of God but in searching out His mercy thou shalt neuer erre it shall be with a joy cōsolation of the heart Paul prayeth for the Ephesians chap. 3 vers 18. that they might attaine to that infinite deepnesse breadth length height in God for God is infinitly deepe in all things but wherefore is it that he prayeth Euen that they searching in God should search that infinit profoundity of the loue of God Surely if wee would know that profoundity of God search in to His nature thē let vs search alwayes in to that loue mercy of God in IESVS Christ And this searching hath euer a grouth and increase in faith till wee get a sight of Him euerlastingly To go forward He is not cōtent to say with Him is gentlenes but he subjoynes with Him is great redemption the words grow in highnesse these words comprehēd set out a greater mercy in God than the former now y e mercy of God in Iesus Christ is not all told in a word alas for want of feeling we speake slenderly lightly of it no in very deed all the words and the greatest words in the world of the most holy most wise most eloquent men is not able to set out point out that infinit greatnesse deepnes of it and he she that once haue tasted of mercy scarcely can they find words to expresse the thousand part of it whē they haue gotten a little taste apprehension of it they are not able to get words to expresse that apprehension of the heart Paul commonly calleth it the riches of mercy God who is rich in mercy according to His infinit great loue c. Ephes 2. 4. Paul Dauid the rest of them cānot get words to expresse that apprehension of mercy that they haue in their heartes No there is no creature that is capable of that infinite mercy for the worke that y e Spirite of Iesus Christ doeth worke in the heart whether it be a sense of dolour or a sense of joy the tongue of no creature can tell or expresse Paul calleth it sighes inexpressible Peter calleth it joy vnspeakeable So y e heart cannot expresse the greatnesse of the worke of the Spirit Men will thinke them hyperbolicall words but that is a token that they haue not tasted that joy and mercy in their owne hearts Now in the last words he commeth neare hand makes a particular promise of His mercy to His Church He will redeeme Israel His Church from all her iniquity as hee would say I haue told you He is mercifull full of redemption but I come nearer hand Thou shalt finde in experience that Hee is mercifull full of redemptiō So it is not enough to the Preachers of y e word to preach Gods mercy and redemption generally to the world no they must come nearer hand in promising they must make to the hearts of the people a particular application and say not only God is mercifull but He will be mercifull vnto you and He is full of redemption and He shall redeeme you and so say I I haue not beene speaking of mercy and redemption that appertaineth not to vs but the Lord shal be mercifull and redeeme you if ye belieue in Iesus Christ for there is no grace but in Him If this particular application be not made the cōscience of sinne is so great that the sinner dare not put foorth his hand to receiue mercy Now to whom pertaineth mercy and redemption He saith Hee shall redeeme Israel that is the Church militant The Church is militāt in this world but redemption pertaineth to it in the ende But where from shall the Lord redeeme y e Church Not from persecution and tribulation in this worlde but from all her sinnes So this presupponeth first That the Church is full of sin so long as it is in this world This is but a vaine dreame to imagine that there shall bee a Church or any member of the same in this worlde without spot away with that vanitie So next the redemption of the Church standeth nor so much in freeing it from persecution or tribulation although she shall be redeemed from all these things also as from redeeming her from sin the chiese redemption shall be from sin for why the greatest enemy of the Church is her own sins it is her own sins that is the cause of all her persecution and it is sin that the Lord mortifieth and slayeth by persecution and tribulation for if there were no sin there would not bee such a thing as a persecuter or a tyrant against her and the greatest burthen that y e godly feele is alwayes their owne sins they were neuer vnder so great perfecution no crosse no trouble comparable to the burthen of sin Paul saith Rom. 7. 24 Miserable man who shall deliuer me Where from Not from persecution albeit he was subject to as great persecution as anie man but from this body of sin because hee could not get that obedience to God that hee would haue had And wherfore died Christ Was it to redeeme vs from persecution or crosses in this world No the Lord died that Hee might redeeme vs from sin with His precious blood And Paul to y e Corin maketh mention of that triumph that the Church shall haue when the Lord Iesus shall come O death where is thy sting Then she shall glory that she is redeemed from sinne and from offending of GOD. And that shall be our chiefe felicity in that life to come that our hearts thoughtes shall be free of all sinne we shall offend God no more but al shall be full of obedience to Iesus Christ and then shall we be fully sanctified and glorified when wee get that blessed presence of the Lord Iesus which wee long for To whome bee praise and glory for euer Amen THE XIIII SERMON MATTH CHAP. XV. verse 21 And Iesus went thence and departed into the coasts of Tyrus and Sidon verse 22 And beholde a woman a Canaanite came out of the same coastes and cryed saying vnto him Haue inercie on mee O Lord the sonne of Dauid my daughter is miserably vexed with a deuill verse 23 But he answered her not a word Then came to him his disciples and besought him saying Sende her away for she cryeth after vs. verse 24 But he answered and said I am not sent but vnto the lost sheepe of the house of Israel verse 25 Yet shee came and worshipped him saying LORD helpe mee verse 26 And hee answered and saide It is not good to take
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
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
passeth all vnderstaÌ„ding in Iesus Christ Amen THE XVIII SERMON I. TIMOTH CHAP. I. verse 14 But the grace of our Lord was exceeding aboundant with faith and loue which is in Christ Iesus verse 15 This is a true saying and by all meanes worthie to bee receiued that Christ Iesus came into the world to saue sinners of whom I am chiefe verse 16 Notwithstanding for this cause was I receiued to mercie that Iesus Christ should first shew on mee all long suffering vnto the ensample of them who shall in time to come beleeue in him vnto eternall life THE Apostle Paul well-beloued Brethren in Christ considering that the Lord IESVS had shewed such mercy vpon him as to concredite to him the glorious EuaÌ„gell of the blessed GOD immediately falleth out in a thanksgiuing to Christ There are two causes in the proposition of the thankesgiuing the one is taken from the power of Christ wherewith he is made stroÌ„g for wheÌ„ he was nothing the Lord Iesus made him strong The other is from the mercy of Christ wheÌ„ hee was vnfaithfull how could a blasphemer bee faithful the Lord was so mercifull that He made him faithful this he declareth because he being before a persecuter the Lord made him an ambassadour of that same Euangell which hee persecuted He leaueth not this mercy but insisteth in magnifying of it in regard that not only he was a Preacher but likewise hee was a true Christian man Ere euer he set downe this mercy he telleth what he was before and he â—ayeth When I was a blasphemer not onely that but with torments compelled the Christians to blaspheme I was a persecuter and yet further an oppressour he leaueth nothing vntolde of himselfe and he thinketh no shame to honour that God who had mercie vpon him with his owne shame and hee regisirateth his owne mis-behauiour to his shame that euery one of the Saincts of God to the end of the world may say Glory be to God that hath shewed mercy on such a sinner then he wondereth and sayeth but he had mercie vpon me therewith by the way hee joyneth a reason why the Lord shewed mercy sa readily on him because he did it not of malice or knowledge but he was blinded hee did it of ignorance hee was destitute of Faith but assoone as hee gote mercy hee changed his course yet hee leaueth not off but entereth into a deaper consideration of this Grace he sayeth The Grace of the Lord abounded exceedingly My sinne abounded but grace superabounded and these wordes are from the sense of the heart the heart beeing opened with the sense of Grace openeth the mouth that it vttereth these words the grace of Christ is superabundant for if the heart be filled with the sense of grace mercy it will make the mouth to proclaime the mercy of God to extoll it highly The cause why we cannot set out y e mercy of God in hie termes is because in vs there is no feeling of mercy therefore it is that we vtter wordes so slender and of so litle valour when we speak of that loue that mercy as it were a thing of none importance When he hath told that the grace of the Lord superabounded he addeth also With faith and with loue in Iesus Christ he declareth that superabundant grace by a wonderfull mutation and change that was made in him by the power of IESVS CHRIST that of a blasphemer of Christ he is made a beleeuer apprehending him by Faith of a persecuter and oppressour of the Sainctes of God hee was made a louer of them The sense of the mercy of God faith in Iesus Christ bringeth foorth loue in the heart And whosoeuer hath assurance of mercie true faith his heart wil be joyned with Christ and he will haue a great loue towardes Him then for Christes sake he will loue all His Saincts there wil not be a soule in the Church of Christ but he will loue him so intirely y â— he wold giue his life for him as he will loue him so he will pity him for he y â— hath faith wil both loue pity meÌ„ he y â— waÌ„ts pity and careth not what becoÌ„meth of y e whole world so he bee well hee hath neuer found what was the mercy of God in his heart Alas howe few is the number of these faithfull ones how rare a thing is faith in the hearts of men What argueth this coldnesse in the heartes of men this want of loue and pity in the multitude Nothing but this that albeit mercy be preached yet y e multitude feeleth it not And if thou hadst all this world and yet tasted not of that sweetnesse of this mercy of God in Iesus Christ thou knewest neuer what joy what comfort what pleasure was Then in the next wordes hee openeth vp the ground as it were of that mercy that was shewed vpon him which is the generall ende of the comming of Christ into this worlde and from the generall he concludeth on this manner Christ Iesus is come into the world to saue sinners and I am a sinner therefore He will saue me amongst the rest Before he come to the words of the proposition because it is a great and notable sentence hee vseth a preface as y e Lord Iesus in matters of importance vsed to say Verily verily I say vnto you so here th' Apostle saith This is a true saying and by all meanes worthy to be receiued In this preface he prepareth not onely Timothie but all that euer shal heare this senteÌ„ce vnto the end of the world and he prepareth them not only to the attension of the eare but he prepareth them vnto faith in the heart so that as soone as they should heare this sentence they should apply it with their hearts Alas why should so worthy excellent senteÌ„ces as these are passe away without any attention or preparation on our part It is true Brethren we should neuer come to y e hearing of any part of the word without preparation wee should not come to the holy congregation like as many swine without hauing any regard what wee are doing but we should come with preparation not only with an eare prepared but with an hart prepared and when thou enterest into the Church thou shouldest say The Lord prepare mine heart that I may receiue some sponke of grace So a preparation is requisite in generall to the hearing of the worde But yet the heart of man would be better prepared for the hearing of such notable sentences as this is Christ is come into the world to saue sinners they require a more singular preparation There is no doubt he spake through the full assuraÌ„ce of faith and that which he spake he assuredly beleeued therefore he spake of it When wee speake of that grace the heart should rise with an assurance Look to the Prophet Dauid with what assuraÌ„ce he speaketh of it I beleeued
saith hee therefore did I speake Psal 116. 10. Look to the Apostles with what faith assurance they speake of it because saith Paul 2. Cor. 4. 13. We haue the same Spirit of faith according as it is written I beleeued and therefore haue I spoken wee also beleeue and therefore we speake So when thou hearest or speakest of this grace of the Lord Iesus seek to haue this assurance in thine heart and saye Lord giue me Thy grace in speaking and hearing of the benefite of Christ that I may speake and heare with assurance And if ye take heede to the words of the preface he riseth vp in commending of this sentence that Christ came into the world to saue sinners and hee saieth not onelie This is a true saying that wee may assuredlie beleeue but likewise hee saieth and by all meanes worthie to bee receiued Hee welcommeth in a manner Christ Iesus comming into the world he embraceth that saluation that Hee brought vvith Him And would to God whether wee bee Preachers or hearers that wee coulde attaine to that measure of grace that so oft as wee name the comming of Iesus Christ that in speaking of it our hearts may be mooued to embrace Him and that life and saluation which He hath purchased for vs. So this preface serueth to confirme our hearts deepelie to imprint in them the doctrine of the grace of Christ of remission of sinnes of saluation through Him c. for by nature there is in euerie one of vs such a mistrusting doubting thereof y ◠albeit God wold a thousand times offer it vnto vs albeit Christ himselfe would teach neuer so much vnto vs yet are we euer still in doubt and questioning in our owne heartes whether it be so or not Against all this mistrusting and reasoning of our owne hearts we must bee armed with this preface of the Apostle as with a buckler that it is a true saying by al means worthy to be receiued But to come to the saying it self It reckoneth vp y e whole Euangell for what is the Euangell in fewe wordes The Lord Iesus the Sonne of God is come into the world by his manifestation in the flesh taking vpon him our nature and in it hee hath suffered the moste shamefull death of the Crosse for the sinnes of man and rising againe from death hath passed vp to glorie and all to this ende For the saluation of man There is the whole Gospell Alas if we took heed to these tithings our hearts woulde not bee carried after so manie vanities The Apostle 1 Timoth. 3. 16. calleth this the mysterie of godlinesse and a great mysterie That GOD is manifested in the fleshe justified in the Spirite seene of the Angels preached vnto the Gentiles beleeued on in the worlde receiued vp into glorie c. All this hee setteth downe here in a word Christ Jesus came into the worlde and hee telleth vs it was to saue sinners that wee who are sinners might haue joye and rejoyce at His comming for wee should neuer heare nor reade such sentences but with joye But the wordes woulde bee weighed hee saieth CHRIST came into the worlde to saue sinners What is this that hee calleth sinners there are two sorts of sinners in the worlde The first are they who thinke they haue no sinne they are so hardned in their sinne they neuer got their hearts opened to see their owne sinne and wretchednesse for an indured sinner feeleth no sinne but by the contrarie they thinke themselues just they are puft vp with a cōceit of their own righteousnes they thinke thēselues whole free frō the disease of sin and these are the greatest part of the world An example we haue in that proude Pharisie who would stand vp and justify himselfe before God say I thanke thee O God that I am not a sinner as other men extortioners vnjust adulterers or euē as this Publicane Luke 18. 11. But it is not for the saluation of those men that Christ came into the world no mercy belōgeth not to them they will neuer taste of any mercy of God in Iesus Christ and therfore Christ saith Mat. 9. 12. 13. The whole need not a Phisition that is they who are whole free of the sicknesse of sin in their own conceit I am not come to call the just that is indured sinners who think thēselues just because they are touched with no sense of sin and well had it bene for them if Christ had neuer come into the world for they want not only grace in Him but by the contrary by the contemning of the grace that is offered they heap on cōdemnation on their own heads There is another sort of sinners who haue a true sense of sin and grone vnder the burthen thereof who are sore grieued in their owne consciences for it and it is of these sinners that th' Apostle speaketh here for Christ sheweth mercy only on these sinners He came into the world to saue them only therfore He saith Mat. 9. 13. I come to call sinners to repētāce meaning these sinners who haue their consciences wakened with y e sense of sin these sinners only He inuiteth to come vnto Him to get grace refreshmēt Come vnto me saith He all ye that weary laden I will refresh you Mat. 11. 28. These sinners will get grace to heare the word and wil get their minds illuminated with it whereas indured sinners the more they heare the more are they blinded and therefore Christ saith Joh. 9. 39. I am come vnto judgement into this world that they that see not may see to wit the penitent sinners and that they see that is indured sinners may bee blinded if thou be an indured sinner thou canst not heare the word with profite thou canst not be inlightened thereby But albert thou be a blasphemer an adulterer an harlot the greatest sinner that is if thou harden not thine heart at the hearing of the word of God O how wonderfully will it worke in thy soule it wil bring thee to a sense of thy sin it will make thee to bee grieued for thy sin and to lament mourne vnfainedly for it it will make thee to runne seeke for grace mercy in Christ that thy sin may be done away an example of this ye haue in Dauid when he had committed adultery murther no sooner is y e word preached to him by Nathan but assoone his heart is pierced with the sense of his sin he confesseth acknowledgeth it hee is sore grieued for it hee crieth for mercy in the Messias to put away his iniquities as ye may see 1. Sam. 12. 13. Psal 51. Such like ye see in Paul who before was persecuting the Church assoone as he heareth the voyce of Christ his consciēce is wakened he trembleth he is astonied he humble intreateth for mercy hee offereth seruice to the Lord saieth Lord what wilt thou that I doe Acts 9.
6. And it is onely such persons as these who are of a contrite Spirit who tremble at the Lords wordes that doe get mercie and saluation Then in a word a humble penitent sinner how great so euer his sinne be he â—all get saluation So there is nothing that hindereth thee from mercie and saluation but the malitiousnes of thine owne heart It is not Adulterie it is not Murther it is not Blasphemie or oppreslion that depriueth thee of y t saluation but the hardnes of thine heart that cannot repent if thou hast a contrite heart and canst say Woe is me that I haue offended so sweet gracious a God thou shalt get mercie It is an heauie Iamentable case that sinners should want mercy for fault of repentance When he hath set downe this generall sentence whereon hee groundeth the mercy of God that was shewed on him that Christ came in the world to saue sinners he coÌ„meth to the particular application he subjoyneth But I am the first sinner in the world the conclusion is vnderstood therefore Christ Iesus came in the world to saue me Would to God euery sinner in the world could learne to apply this general sentence to themselues in the same maner that Paul doth here froÌ„ his heart could say with him Christ Iesus is come in the world to saue sinners then subjoyne Bot I am the first sinner in the world that sa he might apply mercy saluation to himselfe for without this application these generall sentences can serue for no vse It is true indeede Brethren sciences of these generall sentences that are contained in y e Scripture is very good yea the knowledge of them is most necessary for no man can haue conscience without knowledge But it is as true on the other part that science and knowledge auaile not without coÌ„science applying particularlie to a mans soule the thing that hee knoweth As when men know these generall sentences set downe in the word if they applie them not to themselues the knowledge of them can serue to no purpose As for example when a man knoweth this generall sentence of the law Cursed is euery man that continueth not in euery thing which is written in the booke of the law to doe them if thou apply it not it can doe thee no good But if thy conscience be wakened to acknowledge thy traÌ„sgressing of y e law consequently to apply to thy selfe that curse of the lawe eternall condemnation what sorrow griefe will it worke in thine heart what earnest desire will it worke to bee free from that curse and eternall condemnation Yea thou wouldest bee content to giue all the world to bee free of that curse and the heauie burthen of the wrath of God And Brethren look neuer for mercy nor saluation except first thine own conscience condemne thee if thy conscience condemne thee not the Lord of HeaueÌ„ shal condemne thee There is neuer one that is freede from the curse and condemnation of the law but they who feele their sin groane vnder the burthen of it get a sight of their condemnation for sin Another example we haue of this generall sentence that the Apostle hath in this place Christ Iesus is come into the world to saue sinners If thou applie it not say not as the Apostle doeth I am a sinner it can furnish thee no joy nor comfort TheÌ„ when we come to heare the doctrine of grace mercy let vs come with a conscience wakened wearie with the sense of sin for if the soules of men and women were weary laden with the burthen of sin they would feele an vnspeakeable joye in their hearts at the preaching of y â— doctrine of saluation But because we are casten vp in a senselesse securitie our consciences are asleep the thing that we haue is but a generall motion therefore it is that at the preaching of the law there is no sorrow no griefe no heauinesse of hart if the glad tithings of the Euangell bee preached there is no joye nor comfort And this is the thing that we haue moste to lament at the preaching of the word that wee haue no feeling neither of sadnesse nor of joy and therefore the judgement is the nearer And hee or she that lâ—eth hardest sleeping in greatest security shall get the forest most terrible wakening when the judgement commeth Nowe the Lord waken our consciences in time and giue vs grace to take heed to the preaching of the word and to beware of our selues euer pray to the Lord for grace neuer let neither the memory of His mercy toward peniteÌ„t sinners nor of His judgemeÌ„t against indured and impenitent sinners passe out of our mind Marke againe In application when he applieth the generall vnto himselfe he applieth not immediately saluation but first he applieth sinne to himselfe and then saluation he saith not first I am saued but first hee saieth I am the greatest amongst sinners thereafter he saith I haue obtained mercy Then take heed to thy application When thou hearest by the preaching of the Gospell saluation offered to sinners take not first to thy selfe saluation but first take sinne and death then take life and apply it to thy selfe Rejoyce not first at the preaching of the glad tithinges of saluation but first conceiue a displeasure then let joy arise out of displeasure for joy of saluatioÌ„ must arise out of the displeasure through the feare of damnation It shall passe thy power to finde joye through the sense of mercy and saluation before thou find sadnesse heauinesse of heart through the sense of sinne and damnation Euen as ye see a spring of water will not breake out of a rocke except the rocke bee broken Euen so is it with this effect No joye can bee to the heart of a Christian man or woman till the heart be contrite and broken with sadnesse through the sense of sinne The heart is first exceeding heauy and sorrowfull and out of that heauinesse ariseth the joy and the heauier the heart is the greater the joye is Would to God we had this sorrow sadnesse and the sense of the wrath of God in our hearts for sinne for the saddest heart for sinne will get the greatest joy euermore the greater sadnesse the greater joye If our hearts bee grieued and weary with the sight of sinne wee shall haue such a spirituall joy as the world knoweth not And this joy is as sure an earnest-penny of that joy of HeaueÌ„ as euer was And he that hath that joy that ariseth from that sorow in the hart for sinne he hath a sufficient warrand of that joy in Heauen and hee that hath not that joy hee hath no warrand of that Heauenly joye Therefore Christ saieth Blessed are they that mourne for they shal be comforted Mat. 5. 4. Now in this world this joy is mixed with teares but then it shall be a perfect joy