marroâ— in your bones you are in the flower and prince of your age your spirits are vigorous your memories mosâ— retentive O then consecrate all the members of your bodies and faculties of your soules to the service of the Lord. We usually say Spes Ecclesiae in Juventute There are many hopefull young plantâ— in Gods garden they must bring â—orth more favory fruit in their elder age In a word let me exhort you so to spend your time as when you come to be old you may look back upon your young dayes with comsort and blesse God that hath seasoned you with his fear from your youth Both to old and young let me apply my self and fasten on them these few moving considerations which may be as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preservatives and meanes to prevent sinne 1. Consider seriously the omniscience of God so did Joseph 1 Consider the omniscience of God †Metaphora ab animalibus dissectis excoriatis Hyperius Gen. 39. 9. This was a Monitour to Job chap. 10 14. and Heb. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I may say naked and anatomized before him Imagine God to be as the Arabians fansied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all eye to see thee He knowes thy thoughs penetrates thy secretest recesses knowes the Meanders windings and diverticles of thy heart Did men seriously consider that they are alwayes in the presence of an Omniscient Lord This consideration might prevent sinne 2. Consider as God knowes thy wayes so he keeps exact Records 2 Consider God keeps exact records Here is a Chirograph in the text for iniquities and he keeps a Book of remembrance of the Saints religious conferences together Mal. 3. 16. In a proper sense we cannot say that God keeps a Book the formality of writing down is infinitely below God This is a sigurative speech the meaning is that all that is thought done or spoken is alwayes before him Conscience likewise keepes a Book that one day will act the part of witness accuser and judge 3. Consider before hand what sinne will cost thee Reckon the 3 Consider before hand what sinne will cost thee cost of it Rom. 6. 21 old and young will have cause of shame as Peter Martyr * observes Who of understanding would be a slave to so unprofitable a master as sin is When you are tempted to sinne aske †Si vel Seni vel Juveni aliquid revocetur inmemoriam quod non recte videatur factum erubescunt ob dolorem dedecoris in quod sevident incurrisse Pet. Martin thy self the Question shall I displense an holy God shall I defile my soul wound my Conscience by sinne will there not be bitternes in the end When thou art tempted to uncleannesse consider â—ore hand that he that is abhorred of God is enticed of a Whore â—nd wouldest thou be abhorred of God I'have read that a young â—â—an thus tempted by a Whore bit off a peece of his Tongue that so he pain of it might divert him from so wicked a Temptation Say â—ot Whoâ—edome is a Trick of youth such youthfull tricks unless â—epented of will damne thy soule to all eternity When thou art empted to Immoderate Drinking consider before hand thy body â—hould be the Temple of the Holy Ghost shall I make it a Temâ—le for Bacchus will not dayes of mourning follow dayes of Jolliâ—ye â—nd Carrousing will not cups of trembling follow cups of healthâ—ng may not there be such an Hand-writing against me as was against Belshazzar In a word could men seriously premeditate aâ—orehand what sinne would cost them they would not so rashly â—dventure upon it to wound their conscience and displease so holy a Lord God 4. Consider the four last things Death and Judgment Hell and 4 Consider the four last things 1 Consider Death Heaven 1. Consider Death It s the statute law of Heaven That all shall dye and every one shal see death as we read Heb. 9. 27. Psal 8. 9 40. This life is of a short continuance compared to a flower a vapour a Weavers Shuttle Young dye as well as Old Upon this moment depends eternity And in eternity we return to the Land of the living We all stand at the doore of eternity we may be summond by death presently for ought we know So ought we to live every day as if it were our last day that we may have nothing to doe but to dye Wouldest thou have death call thee suddainly art thou prepared Dost thou so live as thou canst look the King of â—errours in the face and with comfort and confidence breath out thy soul unto Jesus Christ O therefore cleanse thy soul set upon the work of purification Trimme up thy soul to entertain Jesus Christ 2. Consider of the day of judgment 2 Cor. 5. 10 Consider before 2 Conâ—ider the day of Judgment hand that of Solomon Eccles 11. 9. Consider there will come a day of account As death leaves thee so judgment will find thee If thy peace be not made with God before thou dyest Judgment will return thee an enemy to Jesus Christ And if Christ be thy enemy who is thy Judge thou wilt wish that the hills might fall upon thee and that the mountaines might cover thee from the face of the Lamb. Let the consideration of the day of â—udgment be always in your thoughs and aske thy self the Question Doe I that which I can answere at the day of judgment shall I not be called to an account for these things 3. Consider the Torments of Hell the lot and portion of all 3 Consider the torments of Hell those who are unreconciled to Jesus Christ Aske thy self the Question doth not Whoredome Drunkeness c. lead thee away into the pit will not cursed delights in burning lusts end in eternall burnings Will not sinne cry aloud for its wages and bring with it but a dead pay 4. Consider of the joyes of Heaven the inheritance of the 4. Consider the joys of Heaven Saints noe unclean thing shall enter there nothing that defiles shall ever enter into the new Jerusalem Would I then be in Heaven hereafter Heaven must begin in me upon earth Doe I desire happiness I must labour to be holy Mark to whom blessedness is appropriated Psal 119. v. 1 To the undefiled and pure in heart Matth. 5. 8. Every one of these considerations seriously layd to heart may be preservatives against sinne In the next place I must prescribe some Directions which that I may doe I le descend to A third Use which shall be for direction You that would Use 3. For direction gladly have this Châ—rographum in my Text cancelled and be healed of the sores and wounds of sin I prescribe these means 1. â—e humbled to the dust for all your sins Be afflicted and Dir. 1. Be humbled for all your sins mourn let your laughter be turned into heavyness and your joy into mourning Let there
up after their deliverance Votivas Tabulas as Monuments of gratitude for their deliverance VVhat are we to offer but Thanksgiving Ps 50. 14. what are wee to render but the Calves of our lips Hos 14. 2. Noâ— if wee thus I bour to eternize Gods name he will have regard unto our names if we honour him he will honour us so he declares Them that honour me I will honour 1 Sam. 2. 30. Secondly a gratefull commemoration of Mercies and Deliverances Reas 2. Thankfulnes is Gods Tribute is that Tribute that God requires that Homage due unto him VVe are all indebted to God nec solvendo sumus whatever we can doe at the best holds no proportion with the mercy received yet the Lord is pleased to accept of a thankfull heart and where it is graciously rewards it VVhat speciall notice doth Christ take of the thankfull Samaritan and the Apostle joynes unthankfull and unholy together what a brand of infamy lyeth on the ungratefull Impudence and Ingratitude goe together How many are like Swine that eat the Acorns but never look up to the Tree what great ingratitude was charged on Ieshurun to forget the Roâ—k that made them and lightly esteem of the Rock of their salvation Now what a poor pittance is this Rent-penny and acknowledgment to vouchsafe unto the father of Mercies Shall we not return a drop of Praises for an Ocean of Mercies where 's Davids Quid retribuam What shall I render c. Psal 107. 8. A third Reason shall be drawn from the excellency of the duty Reas 3. From the excellency of the duty to record Mercies to speak good of God and blesse his name to tell what God hath done for thy self and for others what national what personal mercies he hath heaped on thee and to be exuberant in the praises of the Lord this is an excellent service To set thy Hosannahs and Hallelujahs on the highest Key and to break forth into the praises of God This is a good thing Psal 92. 1. and as it is a good thing so it is a pleasant thing Psal 147 1. further it 's a comely thing to tell of Gods mercies and to say blessed be God is in discourses a comely Parenthesis The Apostle tels us Eph. 5. 14. that filthiness foolish talking and jesting are unseemly and inconvenient but what 's to be used in their room it followeth but rather giving of thanks but adde further praise is permanent for praise is to all eternity we shall for ever be praising of the Lord we shall sing praise honour and glory unto him that sitteth on the Throne and unto the Lamb for evermore David professeth Ps 146. 2. that he will praise God whilst he hath any being we should thus exercise our selves in that language on earth which will be our employment unto all eternity Reas 4. Drawn from many obligations 1 A Bond of Creation A fourth Reason shall be drawn from those many obligations that lye us upon As 1. Vinculo creationis God it is that made us and not we our selves Psal 100. 3. Now we should be to the praise of God and set forth his praise we should be thankfull unto him and blesse his name as Rivers return unto the Sea whence they first came so wee should returne all wee have to the praise and service of God Auius Fulvius said to his Sonne when he found him in Catilines conspiracy Non ego te Catilinae genui sed patriae So doth God say I gave thee not a soul and body to serve sin withall but to serve me withall Quot membra tot ora So many members of our body and so many faculties of our soules are as so many mouths to call upon us to praise the Lord. 2. Vinculo Redemptionis here 's matter of praise for ever and eternity 2 A Bond of Redemption will be too little to praise God for Jesus Christ our Redeemer who hath delivered us from our enemies to this purâ—ose That we might serve him in holynesse and righteousnesse all the daies of our lives Luk. 1. 74 75. So that Thanksgiving is a special service due unto God Quot inimici tot ora so many enemies as we are delivered from by Christs death call upon us to serve Christ for ever and to blesse God for the riches of his mercies in Jesu Christ 3. Vinculo Gratitudinis Quot beneficia tot ora wee receive mercies 3 A Bond of Gratitude at our lying down and riâ—ng up we are compassed about with varieties of mercies mercies on the right and mercies on the left hand mercies for our bodies mercies for our souls so that every mercy is a mouth to call upon us to be thankfull Haman plotted most mischief and was counterplotted and the Jews accounted themselves bound even by the bond of gratitude to keep a solemn remembrance of so great a deliverance so the Romish â—un-powder â—raytoâ—s plotted the destruction of Protestants and layed their designes as low as Hell God hath vouâ—hsafed a gracious deliverance unto the land of our Nativity wherefore the very bond of Gratitude engageth us to keep this day and offer unto God praise and thanksgiving dâ—e unto his name 4. Vinculo gloriae divinae promovendae What lyeth in us we should 4 A Bond to promote Gods glory unite all our members and faculties to advance the glory of God Now this is a way of gloryfying God he is glorysied by the praises of his people â—or he that praiseth God glorisieth him Psal 50. 23. Now put all these together and you 'll conclude what good reason we have to keep in memory divine Deliverances and ascribe unto the Lord the praise and glory of his Deliverances I shall insist no longer in this proof of the Doctrine but make a Applicat seasonable improvement thereof in some usefull Application I shall onely insâ—st on three â—ses for Infoâ—mation Caution and Exhortation and accordingly apply the point unto the solemnity of the day Lend me I pray your patient attention whilst I make a suitable application of all 1. This serves to inform us of the warrantablenesse of our present Use 1. For information meeting upon this day and what good grounds we have to set apart this day for an Anniversary Thanksgiving Gods people formerly upon like occasions kept a day of remembrance so did the Jews here in the Text keep the Feast of Purim and truly we of this Nation have as great cause as ever any had to keep this memorable day wherein the hand of God was eminently seen in our deliverance wherein his own right arme wrought a glorious salvation for us Now to make you more sensible of the greatnesse of the deliverance I conâ—eive it very proper to my businesse that lies before me to make a brief Narrative and acquaint you with the â—istory of this day In pursuance whereof I shall observe two heads into which I shall cast my following Narration 1.
in their greatest estate and confluences yet in comparison of Christ he sets upon them this brand of infamy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luther had such high esteeme of Christ and such a regard unto precious soules as he professeth satius est conturbari Lutheri loc com Adveniat verbum Dei adveniat et si sexcentum habuissemus ora cisummitteremus omnia Baldassar Minist Germ. Acts 17. 34. collidi totum terrarum orbem quam Christum non praedicari c. Baldassar Minister of Germany profest Let the Word of God come let it come if I had 600 necks I would submit unto it T is verified by experience what Luther was wont to say Praedicare verbum Dei nihil aliud est quam derivare in se furorem totius inferni satanae Yet God in his wisdome hath ordained this for a medium to convert soules And where the word of God is preached in sincerity the messengers meete with the same entertainment as Paul at Athens though some mocked and accounted him a babler yet others cleaved unto him Here then my Brethren is a point of wisdome to follow the example of Christ his Apostles and servants It was their wisdome to beget soules unto God It was their principall businesse according to their commission to open their eyes to turne them from darknesse unto light and from the power of Satan unto God Acts 28. 18. Goe you and doe likewise It 's a sound glosse upon the text Ex his colligitur c. Hence we gather wherein consists the Cartwright in locum true praise of Ministers not in others applauding of them and setting forth their parts but here 's their wisdome and knowledg indeed in converting soules unto God So judicious Carthwright 2. I proceed to the other demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here my taske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why it is so Arguments will be in laying downe some Arguments for confirmation of the truth The Arguments I 'le cast into 4 heads 1. In respect of God 2. In respect of the Object 3. In respect of the worke And 4ly In respect of the reward Arg. 1. In respect of God 1. In respect of God God hath a tender care of his own glory and this must be the end of the whole creation And above all the reasonable creature must act in every thing for the attainment of the last end the glory of God Now wherein is God more glorified then in the conversion of soules It s said John 15. 8. Herein is my Father glorified that ye beare much fruit And amidst variety of good fruit this is one of the most sweet and acceptable to God to pluck a sinner out of the Devils snare and convert him to Jesus Christ And this should be the sole end and designe of every one that enters into the Ministeriall function to promote the glory of God in saving of their own soules and those that heare them when this end is first in thine eye and accompanied with a consciencious sedulity in the exercise of the meanes thou mayest expect the blessing of God crowning thy endeavours with good successe And such a person is a man of wisdome who is so highly honoured by God as to be an instrument to convert but one soule unto God Arg. 2. In respect of soules The second Argument is in respect of the object soules and that rationall soules endowed with noble faculties the understanding and the will the very breath of God Gen. 2. 7. The peculiar creation of God not ex traduce not by propagation it 's God that formeth the spirit of man within him Zech. 12. 1. And God is terminus a quo ad quem both Eccl. 12. 7. The spirit shall returne unto God that gave it The soule is immateriall and spirituall a Heavenly borne being not made of the earth as the body was but infused by creation and created by infusion and though the body moulder into A nima creando infunditur insundendo creatur Aug. dust and see corruption yet the soule runs parallel with the longest line of eternity Men and Divels banding together cannot kill the soule And hereupon against perplexing feares and cares Christ gives a seasonable caution Matth. 10. 28. Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both body and soule in Hell Now then in the third place in respect of the excellent work Arg. 3. In respect of the wâ—râ—e employed upon so noble an object as an immortall soule the wisdome of the worker will be more enhaunc't We must know that God is the sole efficient cause of the salvation of a sinner man onlyan instrument subservient to Gods commands To preach pray conserre meditate is the Ministers duty but the successe is the work of God We are earthen vessels encompassed with infirmities men of like passions but in the weaknesse of the instrument the strength of God more eminently appeares and God works by weake meanes men of meane presence and low esteeme amongst men that no flesh may glory â—n his presence and all the honour may redound to God But the Lord had never any speciall service but he raised up persons of suitable spirits for the performance of it Bezaleel and Aholiab were filled with wisdome for building of the tabernacle God raised up the spirits of Ezra Nehemiah Haggai Zacharie Zerubbabel for the reedifying of the temple And now adaies God raiseth up men of heroicall spirits both of the Magistracy and Ministry to carry on the worke of reformation both in Church and State maugre all the hostile oppositions plots and projects of Sanballats and Tobiahs even all Jesuiticall Malignantfactions which are the Pests and Gangrenes of the kingdome Remora's and obstructions of reformation That prophesy doth afford many hopes against in any feares Dan. 9. 25. The street shall be built againe and the walls in troublous times Thus then I argue To conquer potent enemies to subdue places of great strength and reduce them to outward obedience is an argument of wisdome in the conquerours but to subdue unruly affections to conquer mens spirits to winne soules unto Christ this must be a higher piece of wisdome indeed 4. And lastly In respect of the reward the excellency of this wisdome shines forth more clearly He that gaines a soule doth Arg. 4. In respect of the reward an excellent worke so James sets it forth James 5. 19 20. Brethren if any one of you do erre from the truth and one convert him let him know that he which converteth a sinner from the errour of his way shall save a soule from death and shall hide a multitude of sins The very worke it selfe is sometime counted a reward the work and the reward are used assynonymous termes Isay 49 4. Yet surely my judgmâ—nt is with the Lord and my work with my God And besides no man
he shall be recompensed accordingly there being such an exceeding rarity and scarcity of such precious Commodities So immaterial Pearls Gospel Ordinances purely dispensed are rare to be found Pure Officers and pure Administrators without humane mixture or composition are very rare Divide the World as some have done into thirty parts but 〈◊〉 are in Christendom and even in See a Map called Châ—istianographia Christendom are Papists Socinians Arians Pelagians Sons of Heresie who differ from the Orthodox even in Fundamentals And now adays though for what 's already done we have cause to bless God with meltings of heart yet through the manifold obstructions of a formal and superstitious People 't is very rare to finde a faithful soul-saving Ministry Omne tempus Clodios non cmne Catones foret He 's but a meer stranger in Israâ—l who knows not that Priests of Baal and Bacchus such as made the Sacrifice of God to be abhorr'd have been like Sycamores in the valley for abundance And I wish there be not a remnant left of that wicked generation who within these Walls are enemies to Reformation who brayd of the murmuring Israelites saying Come let us make us a captain and go again unto Aegypt The Language of their heart is Let 's have our Altars our Images Copes Genuflexions Cringings the Liturgy with all its bundle of Ceremonies And no wonder Missa non morder These never touch the quick But all this while the faithful sedulous I aborers in Gods Vineyard are very few old Mnasons the good old Puritans are very few The harvest is great and the laborers few We must therefore pray that God would send forth faithful laborers into his harvest Thirdly As Pearls are rare and scarce so they are hard to be got 3. Pearls are hard to be got there 's much difficulty in getting of them even in those places where they are to be found For getting pretious Stones I told you before many venture far and scramble upon Rocks to get Pearls as some Travellers report the Merchant must wait the ebbing and the flowing of the Sea and tarry till such a certain season waiting many days and nights till that come then sound the depth of the Sea Some dive and hazard their lives for them So sor to get immaterial Pearls is a great difficulty All the graces of the Spirit are invaluable Pearls the richest Bracelet or Neck-lace of Pearls that ever I read of you have mentioned by the Apostle Adde to your faith vertue c. To get a common temporary faith a verbal 2 Pet. 1. 5 6 7. love a groundless hope is easie and ordinary but to get a justifying faith an unfained love a stedfast faith here lieth the difficulty here 's the labor here 's the work indeed To get saving Graces thou must be in labors often in watchings often in fastings often and thou must pass through good report and evil report fiery Serpents and sons of Anak You read of a work of faith a labour of love a patience of hope Salvation is a Pearl of glory and we are commanded 1 Thâ—ss 1. 3. Phil. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Work out your own salvation with fear and trembling 'T is the difficultest task in all the World to save our souls The way to Heaven is a straight way a narrow Gate there are many obstacles brakes and bryars in the way Beasts of Ephesus to be encountred withal This conflict cannot be managed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without raising a dust without shedding of Blood Thou must set thy self in battel aray against thy self the spirit against the flesh Cum hac controversiaâ—nati sumus saith a Father Thou must wrestle Matth. 11. 12. against Principalities and Powers thou must run a race thou must even storm Heaven and take it by violence Peradventure thou mayst be stript of all and 't is no matter if in the interim thou beest cloath'd with the righteousness of Christ It may be God intends thee for a Martyr to seal the Truth with thy blood Happy wilt thou be notwithstanding all the hardships and difficulties thou hast grapled withal if thou comest to Heaven at the last one moment of Heavens joys one beam of Gods reconciled countenance will make amends for all The Apostle determines That the afflictions of this present time are not worthy to be compared with the glory that shall bâ—revealed Rom. 8. 18. in us Fourthly Pearls are of invaluable price and estimation Clâ—opatra's 4. Pearls are of unvaluable price Pearl was worth many thousands One Pearl no bigger then a mans thumb may be worth many thousands So the Pearls of the Gospel are of invaluable price This Cabinet contains the most pretious Gems in the whole Universe Every Gospel-promise is a pearl That excellent promise which hath five Negatives and five Negatives in Greek more vehemently deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 5. is of it self more worth then an inheritance of ten thoufand pounds per annum Those promises John 3 36. and c. 10. 28. are the Jewels which Believers lay up as their chiefest Treasure Fisthly Pearls are full of vertue and medicinable There 's much 5. Pearls are full of vertue vertue in divers pretious Stones Jewels commonly worn have much vertue in them and Pearls questionless much more That which is called the Magistery of Pearls is of special use It 's commonly observed that the Ruby cures the dimness of the eyes and the Topaz keeps a mans hand from scalding The Carbuncle gives light in the dark and the Saphire cures the stingings of Scorpions So the word of God is that Ruby that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Rev. 3. 18. that enlightneth thy eyes that makes thy darkned an enlightned minde Christ is that Topaz that good Physitian that heaâ—s thy distempers both of body and soul Look upon Christ with the eye of Faith and thou shalt be cured of the stingings of Scorpions of Sin and Satan as they were who eyed the brazen Serpent and were cured of Numb 21. 9. the stingings of the fiery Serpents Sixthly Pearls are sterling Commodities in every place In many 6. Pearls are lterling commâ—dity Nations our Coyn is not currant with them neither theirs with us But Pearls are currant every where Certainly therefore there 's much worth in Pearls for God-would not so befool the whole world neither would the Scripture shaddow forth the glory of Heaven by Pearls Rev. 21. 21. were there not an extraordinary worth in them So the Gospel of Jesus Christ is a sterling Commodity where ever it comes It hath the stamp of the King of Heaven upon it where the light of the Gospel breaks in it findes or makes a way for its entertainment It 's so lovely that it will ravish us with its love the Proclamation runs Ho every one that thirsteth come unto the waters The Gospel is right metal and passable wherever God will have it It
Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life This fountaine was opened for Manasseh a bloody sinner 2 Chron. 33. 12 13. And when he was in affliction he befought the Lord his God and humbled himselfe greatly before the God of his fathers And prayed unto him and he was intreated of him and heard his supplication and brought him againe unto Jerusalem into his Kingdome Then Manasseh knew that the Lord he was God This fountain was opened for Saul a cruel persecutor Act. 9. 3 4. And as he journyed he came neere Damascus and suddenly there shined round about him a light from Heaven And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me This fountaine was opened for the poore woman a grievous sinner Luk. 7. 47. Wherefore I say un to thee Her sins which are many are forgiven for shee loved much but to whom little is forgiven the same loveth little The woman with the bloody issue believed it and shee will make triall Mat. 9. 20 21. And behold a woman which was diseased with an issue of blood 12 yeares came behinde him and touched the hem of his garment For she said within her selfe if I may touch his garment I shall be whole The woman when she had spent all upon Physitians which were of no value was cured by Christ both in body and soul Luke 8. 48. And he said unto her Daughter be of good comfort thy faith hath made thee whole go in peace And what 's the reason why is there such a fountaine opened No other but free love and bowels opened Sinne endeavours to lock up this fountaine free grace love mercy opens this fountaine But how comes such vertue in this fountaine A. This is the fountaine and originall of all vertue Q. But who are to wash in this fountaine A. All are invited none excluded but such as exclude themselves such as are not sensible of their sins who apprehend not their pollutions will never take the paines to come hither and wash My text is free grace exalted bowels opened mercy heightned gospell enlarged Here 's the Gospel Exchequer full of riches and pretious thinges Here 's the brazen serpent erected the golden scepter held forth If we come not to this exchequer look not up to this serpent take not hold of this scepter the fault is our own O Israel thou hast destroyed thy selfe but in mee is thine help Hos 13. 9. Q. But who are washt and cleansed A. The house of David and Ierusalem the children of God that are sensible of their misery mourners for sin such as apprehend themselves stunge looke to the brazen serpent Such as are humbled for sin are in a capacity of receiving Christ such as are mourners in Zion shall have beauty for ashes the oyle of joy for mourning And those that have thus mourned as for an only son shall have the benefit of this fountaine The invitation is large Luke 14. 17. And he sent his servant at supper time to say unto them that were bidden Come for now all things are ready But read their shifting excuse in the verse following They all with one consent began to make excuse The first said I have bought a peice of ground and I must go and see it have me excused Jesus Christ is freely tendred and offered sermon after sermon and frequently in these gospell dispensations but how few embrace him Heb. 2. 3. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him The fountaine is full enough large enough O come hither wash and be cleane But you cannot come unlesse you be drawne by the father neither will you come unless you be sensible of your owne vilenesse pollutions impurities and of the wondersull vertue Caâ— 1. 4. John 6. 44. that is in this fountaine to wash and cleanse you Of this more anon You heare my text is pure gospell It holds forth the pearle of the Gospell Jesus Christ My message from God to you is to perswade you to imitate the wise Merchant To fell all for the purchase of the Pearle of great price It s a fountaine and there 's no fcarcity at Math. 13. 46. the fountaine It s a fountaine opened and there 's riches of mercy My invitation from God this day is to humble sinners such as are sensible of their lost condition to come and wash in this fountaine Be thou never so much polluted yet this fountaine can cleanse thee Let not thy sins hinder and discourage thy comming but come quicklier and hasten thy pace This Exchequer will pay all thy debts This Fountaine will make thee cleane I doe not I dare not open a gap to Licentiousnesse But I enlarge the riches of free grace and mercy Dost thou thirst Here 's an invitation Art thou a godly mourner this day Here 's a fountaine opened Be thy sinnes crimson sinnes double dyed O now come in to Jesus Christ Here 's a plaister every way as broad as the sore Be they as scarlet Christ's blood will make them as white as wooll This fountaine doth miracles which none other can doe For it washeth the Aethiopian cleanseth the Leopard Will you then perish for want of water and there 's a fountaine Will you lie and die in your sinnes notwithstanding salvation is tendred and thewater of life offered freely O! desperate sottish sinners though God would heale them yet they wil not be healed though God would enrich them yet they looke not after his riches nor value them at all Though he would cleanse them yet they will not come to the fountaine It 's said Gen. 21. 19. God opened Hagars eyes to see a well It is God alone that can open thine eyes to see this fountaine The fountaine may be hard by us Christ may be tendered and yet we may not see nor heare him Let God be true and every man a Liar More I shall speak in this Kind when I come to the Application Methâ—d propounded For a more full and profitable handling of this precious Doctrine I shall propound this Method 1. I shall discover the Analogie and Resemblance between Christ and a Fountaine 2. How Christ may be said to be a Fountaine opened 3. For whom this fountaine is opened 4. The wonderfull benefits that flow from this fountaine to the Children of God Fiftly and Lastly I shall set all home unto your Consciences by particular application 1. What Analogy there is betweene Christ and a fountainâ— First What Analogie and resemblance there is between Christ and a fountaine The Analogie holds good in these ensuing particular respects 1. There 's fullnesse of water in a fountaine No want at the well spring the well
Root and brought death unto all his Posterity And Christ was a common Root and brought life unto all his Posterity They urge likewise Joh. 1. 29. Behold the lamb of God which taketh away the sins of the world A. Those in the world whom he loveth washeth and justifieth it 's not universall not singula genâ—rum but genera singulorum Compare this with Mat. 1. 21. And shee shall bring forth a son and thou shalt call his name Jesus for hee shall save his people from their sinnes The third false key is presumption of long life and mercy Neither A third false key Presumption of long life space nor grace are in thine own power God gave Jezabel space but denyed her grace Rev. 2. 21. And I gave her space to repent of her fornication and shee repented not This presumption hath ruined many a soule Many neglect their opportunities run their swinge and career in sinne and presume of mercy but the dore of mercy is shut against them and this key cannot unlock it Now God affords foure true keyes 1. Knowledge The eyes are opened to see the fountaine to 1. True key knowledge look up to the brasen serpent The knowledge of the worth of Christ provokes us to come to him God's people have inlightned judgements they are renewed in the spirit of their minds Eph. 4. 23. 2. Faith to believe that ther 's virtue enough in Christ to cure all 2. True key Faith our diseases both of body and soule Matth 9. 21. For shee said within her selfe if I may but touch his garment I shall be whole 3. Love And this will make us take many journies long and dangerous through fowle weather and it will sweeten all The 3. True key Love beloved object when enjoyed will make amends for all the waiting for it 4. Repentance mourning for sinne Repentance in us causeth 4. True key Repentance God to repent and make his bowels like the sounding of an Harp Jer. 31. 18 19 20. I have heard Ephraim bemoaning himselfe thus Thou hast chastised mee and I was chastised as a Bullock unaccustomed to the yoake turne thou mee and I shall be turned for thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed even confounded I did bâ—are the reproach of my youth Is Ephraim my deare son Is he a pleasant child for since I spake against him I doe earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. You must understand these clave non errante not as if the fountaine was merited for any of these duties for when wee have done all wee can we must acknowledge that wee are unprofitable servants But God hath afforded these meanes keyes and helpes we must make use of them but may not make them our Christs and our Saviours 5. I will adde a 5th Praier This is a key to open and shut 5th True key prayer Heaven James 5. 17 18. Elias was a man subject to like passions as we are and hee prayed earnestly that it might not raine and it rained not upon the earth by the space of three yeares and six months And he prayed againe and the hâ—aven gave raine and the earth brought forth her fruit Pray that God would wash thee and cleanse thee Psal 51. 10. Create in mee O Lord a cleane heart and renâ—w a right spirit within mee 3. I proceed to the third head propounded For whom is this 3. For whom is this Fountaine opened fountaine opened To give in my answer ' I le lay down this truth by way of corollary inferred from the premises That the fountaine of free grace is only opened to the adopted children of God This I shall open and apply briefly for opening whereof I shall propound these ensuing considerations 1. God from all eternity hath elected a peculiar people unto himselfe Consid 1. God from all eternity hath elected a peculiar people unto himselfe according to his owngood pleasure and purpose of his will Now election is of here and there one It 's an act of choice taking some and passing by others Jer. 3. 14. Turne O backsliding children saith the Lord for I am married unto you and I will take you one of a City and two of a familie and I will bring you unto Zion Like gleaning grapes Isai 17. 6. Yet gleaning grapes shall be left in it as the shakâ—ing of an olive tree two or three berries in the top of the uppermost bough foure or five in the utmost fruitfull branches thereof saith the Lord God of Israel This election hath no other motive but free love and grace Wee were in our blood Ezek. 16. 5 When I passed by thee and saw thee polluted in thy own blood I said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy blood live No provision of faith or Repentance mooved God to set his heart upon us as appeares Rom. 9. 11. For the children being not yet borne neither haveing done any good or evill that the purpose of God according to election might stand not of workâ—s but of him that calleth c. This Postulatum being laid down for undeniable God from all eternity hath elected a peculiar people Hence I frame this syllogisme only the elect have interest in the fountaine of free grace and mercy But only God's adopted children are elect ergo they only have interest in it 2. There are a peculiar people who alone are justified by the free grace of God in Christ Rom. 5. 1. Being justified by faith wee have Consid 2. There are a peculiar poople justified by free grace pâ—ace with God through our Lord Jesus Christ Rom. 3. 24. Being justified freely by his grace through the redemption that is in Jesus Christ Now thus I argue Only justified persons have interest in the fountaine of Christ's blood But the sons of God by grace and adoption are only justified persons Ergo they alone have interest in the fountaine of Christ's blood Psal 32. 1 2. Blessed is hee whose trangression is forgiven whose sinne is covered Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guilâ— Iustification is a forensicall terme took from an earthly Tribunal where a person arraign'd and condemned is afterward by virtue of a pardon acquitted 3ly Consider there are a peculiar people effectually called Many Consid 3. There are a peculiar people effectually called have an outward calling and take upon them an outward profession few are inwardly and effectually called This the Apostle presseth 2 Pet. 1. 10. Wherefore the rather brethren give diligence to make your calling and election sure for if you doe these things you shall never fall There are a few and but a very few called out of the world partakers
〈◊〉 〈◊〉 This affirmative question hath the force of a strong negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will not profit not the least advantage will ensue Hee 'le reape no gaine no profit at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely Indefinita in materiâ necessariâ aequivalent universali Any man all men every one shall be thus served Let the man take what paines he will make the most of what he hath got yet unprofitableness will be the Catastrophe No man shall fare better all the Merchants of the world shall speed alike all that negotiate for the world and make merchandise of the soul shall be bankrupt and broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's spoken ex hypothesi supposing a man might gaine the world so Alexander having conquered the world whined that there was not another world to conquer Paeleo juveni non unus sufficit orbis The Scripture speakes of severall worlds As 1 The elementary world Heb. 11. 3. 2ly The reasonable world all mankind in 1. 2. 3. 4. 5. earth Rom. 5. 12. 3ly For Reprobates Joh. 17. 9. 4ly For the elect Joh. 3. 16. 5ly For the present life here 1 Cor. 7. 34. 6ly For the pomp and glory the good things of this life as Gal. 6. 14. 1 Cor. 7. 31. And thus I take it by world I understand all earthly excellencies and accommodations honours pleasures profits riches in their greatest estate and confluence whatever is pleasant delightfull and esteemed of in the world The treasures of the East and West Indies were all the honours glory dignity pomp riches met in one and wert thou the purchaser of them all wert thou as great as Nimrod Alexander c what are all these in comparison of thy soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mulctabitur animâ O dreadful losse oh lamentable hazard the worst bargain that ever was made the most mad purchase that ever was got To lose thy pretious soul for base dirt trash pelfe vanity to lose one soule for a whole world is a lamentable bargain purchased at too deare a rate By soule is here meant the rationall soul which is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render actus primus perfecte habea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anima est tota in toto tota in qualibet parte corporis the most noble part for wa informans The soule of beasts their sensitive soule is annihilated the soule of a bruit-beast might admit a faire dispute That which hath life is more noble than lands buildings c which are inanimate But there 's no compare between the soule and the world an immortall soule a materiall earthly world and immateriall and spirituall soule of all created things the soule is a none-such beyond compare invaluable and hath the preheminence It 's farre from my intententions to read a naturall Philosophy lecture upon the essence and operations of the soule I may not mistake the Pulpit for the Schools stuffe up a Sermon with Philosophicall notions though I discard not Philosophy as a hand-maid to Divinity yet I had rather have one proofe from the scriptures than from them all I preferre this one verse before all their elaborate volumes my proofes therefore shall bee altogether scripture proofe That which from these words I lay down for a foundation of my discourse is this entire doctrinall conclusion That the gaine of the world can in no wise countervaile the losse of oâ—â— Doct. propounded soule For the unfolding whereof I purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a comparison between the soule and the world the excellency of the one and the baseness of the other that shall constitute the doctrinall part Which done I shall improve all to point of practice for the better ordering of your lives and conversations This shall constitute 1. Unfolded by a Comparison 1. the Use and Application 1. Then wherein consists the excellency of the soule For representation of the soules exellency ' I le inhance the dignity price and value thereof in these 7 ensuing singularities 1. The excellency of the soule consists in it's excellent and high originall Singul. 1 The soule is the breath of God The soule is the very breath of God Gen. 2. 7. Job 33. 4. The soule is not ex traduce by carnall generation nor by derivation or propagation from the Parents but it 's immediately inspired by God Zech. 12. 1. Crâ—ando infunditur infundendo creatur so St. Augustine 2ly Consider the paterne after which the soule was created and Sing 2. The soule was created after God's image Corruptus corruptum leprosus leprosum that was the exactest paterne the perfect Archetypum and exemplar the image of God see Gen. 1. 27. Eph. 4. 23 24. It 's said Adam be got a son in his own likeness i. e. a sinner like himselfe Gen. 3. 5. But that was statu corrupto The Apostle argueth the case concerning the decent carriages of man and woman in external circumstances 1 Cor. 11. 7. It 's the commendation of a child to resemble it's father this inhanceth the soule that it resembles it's Creatour 3. Consider the soules spirituality and immateriality The soule Singul 3. The soule is spirituall was not made of dust nor shall ever be resolved unto dust It was not made of the grosse substance of the earth but immediately formed by God The soule and spirit are coupled together 1 Thes 5. 23. Heb. 4. 11. Luk. 23. 46. The soule is a spirituall immateriall incorporeall substance 4. Consider the soules immortality and eternall duration Eccles Singul. 4. The soule is immortall 12. 7. Matth 10. 28. Both body and soule shall be immortall at the resurrection and reunion The soule is capable of no corruption nor mortality at all As soone as the body moulders away the soule leaves the body But not only the soule but the body at the resurrection shall be immortall and incorruptible 1 Cor. 15. 34. Phil. 3. 21. The soule runs parallel with the longest line of eternity The soule hath no contrary corrupting qualities It depends not on the matter not on the body for when the body is corrupted and putrified made meate for wormes the soule is incorruptible and immortall 5. Consider the noble faculties of the soule 2. Noble faculties appertaine to the reasonable soule the Understanding and the Will Singul. 5. The The soule hath noble faculties 1 The understanding 1. For the understanding it 's the bright luminary of the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used promiscuously in scripture It 's the Pilot to steere the ship it sits at sterne and guides the affections and ruleth over all the members The understanding was created marvelous quick knowing the Creator's mind discerning the natures of things Adam gave all the creatures names suitable to their nature 2. The Will and this was created pliable and obedient unto the 2. The will will of God to yeeld ready obedience to it's
sensible of their thirst and therefore they will not come God affords food for our body and food for our soule in abundance now an hungry man will goe apace for corporall food and had we a spirituall appetite a soule hunger we should quicken our pace and run as fast for the sood of our soules see Heb. 2. 3. How shall we escape if we neglect so great salvation God puts a prize into our hands if we neglect to use it our condemnation will be the greater A sluggard will tell of this Lyon that mountaine and that shrubbe in the way so your lazy negligent people will tell and reckon up all the difficulties they can to flatter themselves in their idlenesse whereas indeed when we consider the battell we are to fight the race to runne the strait gate to passe through and the great difficulty to attaine salvation this should excite and provoke us to beg strength from God and act in his strength tugge hard at the Oare wrestle harder mend our pace that we may enter in at the strait gate fight the good fight of faith and so runne that we may obtaine A third sort of persons to be reproved are unbelievers They believe 3. Vnbelievers not such worth and excellency in the soule as we speak of This is the grand capitall damning sin of the Gospel Unbeliefe is a complication of many sins made up of a fraternity of iniquity See John 8 24. Unbeliefe as well as covetousnesse caused the yong man to preferre treasures on earth before treasures in heaven Unbeliefe as well as covetousnesse made the foolish Gadarens to preferre their swine before a Saviour Did people in good earnest believe that the soule is more worth then a world that the soule is of a heavenly-borne beeing and runnes parralell with eternity they durst not graspe the world make an Idol of Mammon Volupia c. and put their pretious soules in jeopardy What hindred Christ's miracles see Matth. 13. 28. What 's the portion of unbeleevers see Luk 12. 46. Rev. 21. 8. The Jewes had a saying that every sinne that they committed had a spice of the golden calfe Every sinne without question hath a spice of infidelity Unbeliefe and misbeliefe are destructive to the soule 4ly Impatient sinners are to be reproved these are worst of all 4. Impenitent sinners they throw away the remedy spurne away the plaister that God ordaineth for their cure Wee say falling into the water drownes not but lying there for a man may fall into a water and may be plucked out alive so falling into sinne damnes not but lying in it without repentance 'T is true that every sinne deserves damnation but all sinnes doe not actually damne otherwise who could be saved There are two sorts of sinners penitent and impenitent sinners Penitent broken hearted sinners are received into mercy through Christ their sinnes are wash't away in his bloud their sinnes are imputed to his score and his righteousness imputed to them for justification But impenitent sinners such as sweare and will sweare are drunke and will be so breake sabbaths and will doe so without remorse or regret of conscience these shut the dore of mercy against themselves An impenitent person is Felo de se his own executioner see Rev. 16. 11. Rom. 2. 5. Impenitent persons take not the dignity of their soules into consideration little doe they think what will become of their soules unto all eternity The law requires exact obedience will not abate a tittle not the least transgression God hath given us a Court of mercy the Gospel and in it a surety Christ and the instrumentall meanes faith and repentance Now impenitent Persons despise the Gospel the suerty the remedy they reject the great salvation tendred in the Gospel and so they are left unexcusable Their bloud be upon their own heads God would heale them they will not be healed they are filthy and impure the Lord proclaimes a fountaine to wash in it but they will not come unto it and so their damnation is just and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe condemned and their destruction is from themselves Of all judgments deprecate this of impenitency The Lord never give you over to impenitency 2. The next Use shall be for expostulation and here I would expostulate Vse 2. For expostulation the case as Isai 55. 2. Rom. 6. 21. Who of any understanding would serve so unprofitable a master as sinne is who would bee so mad as to be penny wise and pound foolish as to get riches lands revenues by cozenage fraud oppression and hazzard their pretious soules What if you could get never so much gold purchase never so much land honestly and justly and yet with the care and turmoyle of getting and keeping all you neglect your soule what advantage would all this be unto you Call your selves to an account and reckon what you get by purchaseing the world and loseing your soules cast up your accounts and you will find you have made a miserable bad bargain ' I le draw this Use unto particular instances 1. Let me expostulate the case with the voluptuous persons who eate and drinke and rise up to play Hawkes hounds cardes dice whores cups are the voluptuous man's companions Hee 's lul'd a sleep on the lap of pleasures and followes his own swinge and careere against the counter-blasts of a reclaiming conscience Let me aske the voluptuous liver what doe all his pleasures conduce to the advantage of his soul what comfort can a man take at night when he goeth to bed when all the day he hath past away in gameing drinking and carrowsing How many spend more upon their houndes then they doe towards the maintainance of a faithful Ministry How many preferre a pack of cards a pack of houndes a cast of hawkes before the word of God How many preferre a drunken merry meeting before a Sermon They can sit whole days and nights at cards and dice and at their cups upon ale-benches and yet how weary at a Sermon Double duties are tedious to them sabbaths fasts are heavy burdens unto them This sin of voluptuousness is the crying sin of the nation for which God lets us bloud by his heavy judgments at this very time O that all voluptuous Epicures would seriously lay to heart the sacred Irony of the wise man Eccles 11 9. O! that God would perswade you to have special regard of your pretious soules O that God would open your eyes to see your vanities and wicked pleasures and turne the streame into the right channel as Prov. 3. 17. To account the wayes of wisdome the only wayes of pleasantness 2. Let me expostulate the case with the covetous Mammonist He riseth early c hee 's a scrapeing and carking for the world the trash and pelfe here below filling his barnes with corne his coffers with gold still labouring for corne and oyle never satisfied never thinking he hath enough But what 's
as God and Christ are world without end Oh that God would work this consideration and set it home upon your serious thoughts that considering your life daily hastens to an end you might timely and seriously prepare for that life which shall never end The Lord give you grace to make the best use of this moment to beautify your soules to trim up your lampes to walke every day as if it were your last day that so when the Lord summons you by death you may have nothing to do but to die and with comfort and confidence you may breath out your soules into the armes of Jesus Christ Cons 6. There will â—e a day of Judgment 6. Consider there will be a day of judgment for soule and body There 's a day of visitation a day of accompt a generall Assize held for all the world 2 Cor. 5. 10. And Christ's coming is like a theefe in the night There 's a different sentence Matth. 25. viz. Come ye Blessed Go ye cursed A different place heaven and hell no medium no tertium Purgatory is a Popish dream If thou beest not purged here thou shalt never be purged hereafter Body and soule shall be reunited and either be companions in woe or blisse unto all eternity 7. Consider as death leaves thee so judgment will find thee As Cons 7. As Death leaves us so Judgment will find us the tree falls so it lies If thy soule be filthy and guilty and unwasht by the blood of Christ when separated from thy body it will ever so remain in that condition If thou diest unreconciled to Iesus Christ judgment will find thee so and so thou shalt remain even unto all eternity If sanctification be not begun yea and in some measure wrought in this world it will not be wrought in another If here thou hast not the first fruits of the spirit the hansell part of payment thou wilt never reape the whole harvest in another world If thou art not justifi'd by grace nor sanctified by the spirit nor acquitted by the bloud of Christ before thou departest this world death will give a returne unjustif'd unsanctify'd unacquitted and judgment will so find the returne and passe upon thee an irrevocable sentence O then be perswaded so to live as ye may have hope in your deaths and so to die as you would have judgment to find you judgment will neither find you better nor worse then death hath left you 8. Consider the riches of Gods mercy free love and grace abounds exceedingly That thou art yet alive on this side the grave Cons 8. The riches of free grace and mercy hell and judgment and God gives thee this gracious warning God might justly cut thee off in thy wickednesse and send thee to hell speedily But Oh! infinite patience and long suffering Now God expostulates why will ye die oh house of Israel God delights not in your blood see Acts 17. 30. Isai 55. 7. Isai 55. 1. God gives you warning sends his messengers to premonish you to bid you look to your souâ—es It 's the whole drift and scope of Gods messengers to perswade you to have a speciall care of your soules Now you have food for your soules now you have sabbaths the desire of daies and many pretious Gospel opportunities It 's free grace you enjoy them For you have forfeited them all Oh! wonderfull mercy that God doth not take the forfeiture Consid 9. This may be the last warning 9. And lastly Consider this for ought any of us know may be the last warning that God will give any of us You may not live to hear another Sermon you may not live to enjoy another sabbath God may say to you because you loath this spirituall Mannah I 'le take it from you Because you misuse my messengers I 'le take them away from you Because you sâ—eight all the admonitiâ—ns and counsels for the good of your soule I 'le not have these pearles cast any more before you I will suffer my messengers no more to be abused my pearles no more to be trampled unâ—er foot this is the last warning I will give yâ—u my spirit shall no longer strive with you I 'le no longer stand and wait knocking at your dores Brethren we cannot promise to our selves a moment of time we have none of us a lease of our lives VVe are Tenants at will whether many or any shall live to heare any further warnings none of us can determine Let 's therefore be perswaded to look upon these counsels I have given you as for ought you know may be the last warning we may have And Oh! that God would give us grace to take warning VVeigh seriously in your most retired sad thoughts those 9 forementioned considerations and the Lord go along with them The 4th Use shall be for a strict triall and examination whether Use 4. For Examination we take care for our souls yea or no Ask the vilest of people what do ye not take care for your soules They will tell you t' were pitty else they should live But to undeceive the world I le propound some searching queries 1. Dost thou set a higher price of thy soule then all things under Qu. 1. the sun Dost thou foregoe pleasures profits father mother wife children the dearest and nearest relations when they come in competition with or opposition to thy soule Dost thou foregoe thy beloved sins thy constitution sins sins of profit antiquity delight Dost thou take up weapons against thy soules enemies and resolvest never to give over till thou returnest with the trophies of victorie If so it 's apparent that thou lovest thy soule 2ly Dost thou survey the windings diverticles and turnings Qu. 2. of thy soule Dost thou study to know thy soule it's angles and lurking places Dost thou reveiw the breaches in thy soule and endeavourest the reparation of them Dost thou take a twofold Candle the Candle of the word and the Candle of thy conscience and searchest into the meanders recesses and most inward corners of thy soule This is a signe that thou hast a care of thy soule 3ly Dost thou keep strict watch and sentinell over thy soule Qu. 3. Dost thou watch over thy thoughts words and actions As watchmen examine passengers so dost thou examine thy heart call thy selfe to account for vain thoughts misplaced words evill actions and when thou findest them dost thou labour to exterminate them and to execute justice on them Dost thou watch against vagrant lusts not willing to give entertainment to straglers but as thou findest them thou casheerest them if so this is a signe that thou takest care of thy soule 4. Dost thou endeavour to wash and cleanse thy soule A pure Qu. 4. fountain is stil a purging Dost thou purge out thy corruptions Dost thou lament over thy soule for sin water thy couch with thy teares and as sin comes and corruption surprizeth thee art
thou a purging rinsing and cleansing thy soule Art thou unwilling to allow thy selfe in any sin unconfest unrepented of If so it 's evident that thou takest care for thy soule 5. Dost thou make use of those meanes which God hath appointed for the good of thy soule God gives thee ordinances dost Qu. 5. thou feed on them he scatters many pretious promises dost thou gather them up and apply them for thy comfort God reveales many pretious graces as faith love c. dost thou attire and beautify thy soule with them God affordes meanes publikely privately hearing reading praying meditation conference dost thou make use of these meanes dost thou improve this prize put into thy hand for the good of thy soule if so thou takest care for thy soule 6ly And lastly Dost thou goe to the fountain of the bloud of Qu. 6. Christ Dost thou look to the brazen serpent to cure thy soule Dost thou see Christ with the eye of faith and lay hold on him with the hand of faith believe on him with the heart of faith If when thou hast done all thou canst thou lookest through all unto Christ and actest all thy duties not in thy own strength but in the strength of Christ questionlesse thou hast a speciall regard of thy soule Examine your selves by these 6 Queries and if in truth and sincerity you can give affirmative answers to them I may safely pronounce you such as regard the eternall advantage of your immortall soules The Fifth Use shall be for Direction To handle this Use for your Use 5. For Direction greater advantage I shall acquaint you with some Impediments which must be removed and then I shall prescribe some Duties that must be performed These Impediments must be removed 1. Love of the world This is the soules clog and hinderance Imped 1. Love of the world which keeps it from soaring aloft The earth wormes of the world love their Mammon their Gold is their confidence Luk. 16. 14. The young man in the Gospel Judas the Gadarens preferred the world before Christ If you would regard your soules you must sit loose off the world your hearts must be alienated from the love of it 2. Too much love of the body such pampering a carcase with Imped 2. Too much love of the body variety of delicate meates so much time spent inter pectinem speculum in trimming up the body these hinder the care of the soule The body must be loved in a subordinate way shall we take more care of the carcase which must be wormes meat and neglect the soule which runs parallel with eternity The soule is animae mancipium will you preferre the servant and the drudge before the Master 3. Remissenesse in spirituall duties These are the spiritual viands Imped 3. Remissenesse in spirituall duties which keep the soule in heart Take away these you starve the soul they are as necessary as meat and drink for the body If you keep not time and touch with God in a constant conscientious performance of duties it 's evident you have no care of your soules The soule hath need of all duties prayer reading hearing meditation conference these are Pabula animae animae vehicula they wing the soule and make it soar aloft As you love your soules neglect not spiritual duties 4. Presumption of long life It s a dangerous thing to presume of Imped 4. Presumption of long life long life when as neither space nor grace is in our power This is that soule-murtherer that hath slaine many thousands Many presume of time God cuts them off in the midst of their sins Many have time and presume of grace though God gives them space he denies them Grace as he did to Jezabell Rev. 2. 21. It s an exceeding great folly to presume of that which is out of our power it s an high contempt and affront offered to God to offer him the lame and the blind to offer him that I may speak it with reverence the Devils leavings when the Devill hath sucked out the marrow to leave unto the Great God the empty dry bones 5ly Carnall security See dreadfull judgments of carnally secure Imped 5. Carnall security persons Deut. 29. 19 20. Having removed these Impediments and dangerous stumbling blocks out of the way I shall prescribe some Duties which you must put in practise 1. Labour as much as in thee lieth to keep thy soule unpolluted Duty 1. Keep thy soul pure with sin Every sin pollutes thy soule watch therefore against sin fight against it account sin thy soul's enemy Harbour not hugge not in thy bosome thy desperate enemy but stir especially against that encompassing sin mentioned Heb. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider that the Lord seeth all thy sins he loatheth and abhorreth them Do thou hate that which God hates make no peace with Gods enemies give not quarter to Benhadad make no league with any Gibeonites spare no Agag foster no Delilah no Herodias c. 2. Covenant in the strength of God against thy corruptions Duty 2. Covenant against corruptions Resolve I will swear no more be drunken no more c. All sin defiles my soule Lord give me grace to crucifie my corruptions and to get victory over my sins Lord I cannot of my selfe get victory over any one sin I have covenanted against my pride and I am proud still against my passions and I am froward still against my earthly-mindednesse and yet am earthly-minded still I desire now to get out of my own strength and to act in thy strength Lord give me thy strength then I shall do thy work I can do nothing without thee but I can do all things through Christ that strengthneth me 3. Set time apart every day for a serious search and examination Duty 3. Set times apart for selfe searching of thy soule Examine how it fares with thy soule Doth it grow leaner or fatter doth it thrive or decay How doth the Pulse of thy Devotion beat are there not many intermissions Fourthly Frequently and seriously consider of the inestimable price paid to redeem a soule No lesse price than the bloud of Christ Duty 4. Consider the price of the soule shall I neglect that which cost Christ so dear shall I disregard that which extracted the pretious bloud of Christ out of his veines Didst thou frequently consider the worth of thy soule the inestimable price paid to purchase it it would make thee look to thy soule 5. Labour to get all thy soule-pollutions washt away in the Duty 5. Goe to the fountaine Duty 6. bloud of the covenant go to the fountaine and wash there Sixthly and lastly Make use of all meanes God hath ordained for the good of thy soule Apply the Promises feed on the Ordinances Make use of all meanes appointed Vse 6. For Comfort support thy selfe on the Attributes The last Use shall be for comfort unto those whose
he that hath no money come ye buy and eat yea come buy wine and milk without money and without price A second is Mat. 11. 28. Come unto me all ye that labor and are heavy laden and I will give you rest A third invitation is John 7. 37. If any man thirst let him come unto me and drink Rev. 22. 17. A 4th is The Spirit the Bride say Come and let him that heareth say Come and let him that is athirst come and whosoever will let him take of the waters of life freely The lâ—st I shall name is the most prevalent obtestation in all the world Rom. 12. 1. I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Put forth thy labor to make a Catalogue of the mercies of God they exceed all Arithmetick measure them their dimensions are infinite The Apostle makes four dimensions breadth length heighth and depth Eph. 3. 18. The mercies of God reach to the Heavens his faithfulness to the clouds All the pathes of the Lord are mercy and truth to such as keep his covenant and testimonies Psal 25. 10. His mercy is from everlasting to everlasting his mercy is above all his works Had we the tongues of Men and Angels we could not sufficiently set forth the mercies of God yet let us summon up all the members of our Bodies and all the faculties of our Souls to praise the Lord for his mercies and tell the wonders which he hath done for the children of men How many National mercies and signal deliverances have we received and we yet are in peace even to a miracle of mercies our fleece is yet dry whil'st others are wet with blood Thousands have faln beside us and ten thousand at our right hands and no evil comes nigh our dwelling What variety of personal mercies do we receive How many deliverances have we received from the Grave being ready to fall in and yet we are reprieved and have space to repent How many deliverances have we received from Fire Water Pobbers unreasonable men and all the plots and projects of Malignant Enemies unto the Gospel of Jesus Christ Further What mercies do we receive for our souls Do we not injoy Sabbaths Ordinances publick assemblies Blessed be God our eyes yet behold our teachers and our Gospel is not driven into corners How many mercies Quot misericordiae tot ora Isa 30. 20. so many mouthes All these mercies have so many mouthes calling upon us to thankfulness and amendment of life Now the holy Spirit of God strives by all these mercies to win us to repentance It is our obliged duty as God strives with us in mercy and loving kindness so we should strive with him in our return of thankfulness and reformation of our lives Every mercy should be a Lord-stone to draw us up to Christ Every mercy should be as a foot-stool to raise us up higher to Heaven Every mercy should be as a Looking-glass wherein we should behold the visible resemblances of the loving kindness of God O then take heed of neglecting the voice of the Spirit when he calls by mercies For if he be neglected when he speaks in the sweet musick of mercies he will speak terrible things in the thunder of judgement 5. The Spirit strives by the exercise of patience 5. Yet further The Spirit strives by the exercise of patience forbearance and long sufferance towards sinners God is not willing that any should perish but that they should repent and be saved O the unwearied patience of a merciful Father How long did God bear with the old world with the Amorites Jerusalem The Lord waits to be gracious he delights in mercy It is his nature to be merciful Judgement is called his act his strange act Isa 28. 21. The Lord will rise up as in mount Perazim he shall be wroth as in the valley of Gibeon that he may do his work his strange work and bring to pass his act his strange act This is to shew his unwillingneâ—s to punish sinners till needs must He is said to hyer a Razour to shave them as if he had none of his own Isa 7. 20. In the same day shall the Lord shave with a razor that is hired namely by them beyond the river by the King of Assyria the head and the hair of the feet See and admire the wonderful patience of God though we provoke him every day O wonderful patience that the Drunkard dies not in his vomit that the Swearers Blasphemers tongues fall not presently out of their heads Still the Lord waits knocking at the doors of our hearts exercising infinite patience and forbearance towards poor sinners He whets his Sword and bends his Bow Psal 7. 12. He might cleave us asunder presently but there we have experience of singular patience God was but six days in creating the world yet as Chrysostome observes he was seven days in encompassing the Walls of Jericho before he destroyed it Patientia laesa fit furor but let us take heed of abusing patience patience abused breaks forth into extremity of fury Mercy pleads I am slighted I am abused I will no more have mercy on them then patience interposeth I will wait longer but patience being abused it pleads I will be no longer tired out nor abused At last comes long-suffering I am gentle and merciful and I will wait longer and longer but if long-suffering be wearied out What will plead for us What will become of us The long-suffering of God waited in the days of Noah whilest the Ark was preparing as the apostle Peter speaks 1 Pet. 3. 20. 2 Pet. 3. 9. The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance We should account the long-suffering of the Lord our salvation Rom. 2. 4. or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of the Lord leadeth thee to repentance 6. The Spirit of God strives by many signal exemplary Judgements 6. The spirit strives by many signal and exemplaâ—y Judgements inflicted upon others inflicted upon others We have read of the Wars of Jerusalem in Josephus but more pathetically set forth in the â—ook of the Lamentations We have read of the heavy Judgements of God upon Germany and Palatinate We have read of the barbarous butcherings of those blood-sucking Caribals in Ireland upon the Protestant Party We hear now of a Sword letting out blood in Scotland good blood and bad blood being let out together the Sword destroying one as well as another We hear of sad breaches and heart-divisions widened more and more in England You hear a general complaint of poverty and decay of Trade By all these Judgements the Spirit of God strives with us and woes
that are Masters of Families be exhorted to set up Holynesse in your Families Teach your children and servants to know God keep up your authority give not liberty to them under your roofe to live as they list Abraham gave no toleration he commanded his houshold to keep the way of the Lord. Let all sorts and sexes old and Gen. 18. 19. young learned and unlearned lay this Exhortation to heart I presse holynesse upon you all O that the Priests Motto were writ upon your hearts and lives Holynesse unto the Lord. You cannot say as Sheba the Son of Bichri said We have no portion in David c. as if this concerns not us but holynesse concerns you all you must all follow after holynesse To excite you to your duty I 'll lay down some moving considerations Consid 1. We are elected unto holinesse 2 Thes 2. 13. 1. Consider you are elected unto holynesse not for holynesse nor through praevision of holyness that 's a false Arminian glosse but unto holynesse 2. We are created unto holynesse All the members of our bodies Consid 2. We are created in holynesse Ephes 4. 24. and faculties of our soules should be instruments of holynesse The tongue should speak holily holy communication should drop from the tongue the heart and hand both should be clean as James specifies c. 4. 8. The feet must keep the wayes of Gods commandements Consid â— We are redeemed to be holy Luk. 1. 74. 75. the understanding will affections the whole man all must be holy to this purpose they were created 3. Consider we are redeemed for this end and purpose that we may be holy 4. It 's Gods will that we should be holy 1 Thes 4. 3. Now our Consid 4. It s Gods will that we should be holy wils must be subject unto Gods will He commands us to be holy we should pray for his grace to enable us to perform his command Holynesse is suitable to Gods will and wee have an encouraging promise 1 Joh. 5. 14. 5. â—olynesse is our calling 1 Pet. 1. 15. 1 Thes 4. 7. Wee can Consid 5. Holyness is our calling have no comfort but when we are in a lawfull calling when our wayes are according to Gods wayes wee may hope for Gods gracious protection according to the promise Psal 91. 11. When any commit wickednesse are unclean drunk associate themselves with wicked persons they are out of their calling and so out of Gods special pâ—ovidence Consider this seriously when you are tempted to Whoredom or any oâ—her sin God hath not called you unto unâ—eannesse but unto holynesse 6. Heaven is an holy place only appointed for holy persons Nothing Consid 6. Heaven is a holy place that 's defiled shall enter there Rev. 21. 27. Onely holy persons shall be acquitted before Christs Judgement-seat They only shall enter into the new Jerusalem 7. In heaven there shall bee no other but holy employment Consid 7. In Heaven there is holy employment singing Hosannahs and Hallelujahs to him that sitteth on the throne and to the Lamb for evermore A prophane person hates holy Ordinances and holy employments here on earth Were it possible for him to be in heaven hee would be weary of the employment whereas the Saints shall have their hearts put into such an high and excellent frame as they shall without molestation weariness or intermission be ever setting forth the praises of the Lord. 8. And there will be in heaven the most holy company the holy Consid 8. In heaven there is holy company Trinitie God the Father God the Son God the Holy Ghost the most holy blessed and glorious Trinity There will be holy Angels the spirits of just men made perfect holy Martyrs holy Ministers holy people No company there but all holy company 9. And lastly to close up all Now whilst we live on earth is Consid 9. The present time is the time to labor after holynes the time or never to labour after holynesse now I mean in this time of life we must make provision for eternity This is Gods summons to day if you will hear his voice Delay not a minute longer Resist not the movings of the Spirit great is the danger of resisting the Spirits movings The Lord set home all these considerations upon your hearts and if hereby the Lord should be pleased to gaine any soul to the love and practise of holynesse I should never be enough thankful for the mercies of this day The third Use is for Examination and Tryal Every one will Use 3. For Examination plead for himself and pretend to an holy conversation As it was said When the Son of man comes shall he finde faith on the earth So shall he find an holy conversation a formal Professor a Christian at large are every where to be found like Sycamoâ—es in the valley for abundance but the power of holynesse an holy circumspect walking are rarely found Now then because its the grand Ministerial duty to distinguish the precious from the vile according to that high commendation and priviledge given as to be the mouthes of God Jer. 15. 19. And because God hath gone forth in a signal exemplary blessing upon this way which hath been so frequently used by old Disciples faithful labouring Ministers whose plain Preaching would it were more revived now adaies It shall therefore be my task to lay forth some distinguishing characters and signs of a gracious sincere heart whose life is accordingly ordered in an holy conversation and by them you may put your selves upon the test and tryal as in the presence of God whether you are such manner of persons in all holy conversation and godlinesse The first sign is spiritual poverty and this consists in the emptying Charact. 1. Spiritual Poverty of the heart of self-confidence self-opinion self-sufficiency and self-righteousnesse whereby a Christian becomes nothing in himself altogether lost undone blind miserable poor and naked He is thoroughly sensible of his own misery and wretchednesse He is apprehensive of his own undone condition and what need he hath of a Saviour such an one Christ pronounceth to be in the state Mat. 5. 3. of blessednesse 2. There followeth the highest prizing and estimate of Jesus Charact. 2. High prizing of Jesus Chr. Christ That soul which is spiritually poor accounts Christ the greatest treasure it apprehends it self blind that Christ may give it eye-salve miserable and lost that Christ may save it naked that Christ may cloath it with his righteousnesse See what an high price the Spoâ—se puts upon Jesus Christ Cant. 5. 10 11 12 c. He is precious 1 Pet. 2. 7. a plant of renown Ezek. 34 29. Such an high price had the wise Merchant to sell all for him Mat. 13. 45 46. So Moses who preferred the reproach of Christ before Egypts treasure Bradford wept often even at meales because he could not bring his dul heart
consecrated unto the Lord And if the first fruits be holy the whole lump will be sanctified Pub. Scipio first went into the Senate to pray before he went into the Capitol to consult Christ was at prayer a great while before day Mark 1. 35. David prevented the night watches The Jewes divided the day into three parts the first was for prayer the second for the study of the Law the third for worke I have read that King Alfred the founder of the ancientest Colledge in our University divided the day into three parts eight houres for prayer study and writing 8 houres for eating drinking and sleeping and eight houres in the affaires of the estate My Brethren let 's all make it our business to serve the Lord with all our hearts Le ts in good earnest with all the members of our bodies and faculties of our souls give up our selves to God Let 's offer all we are and have even a whole burnt offering unto the Lord. Let 's give God the best of the best Let 's not sleep away a morning Sermon and be in our beds when we ought to be in the publicke Congregation Cannot we rise early enough for our secular interest and shall we neglect in the mean time the eternal good of our immortal soules The Queen of Sheba came from the uttermost parts of the earth and the wise men came from the East c. And shal any be so lazy as not to step over their thresholds to hear a Sermon Will men loose this Manna for want of gathering it Men ought to labour more to be good then to bee great and to be more careful to discharge their places of preferment then sollicitous to procure them What seeking riding solliciting undermining what scandalizing supplanting perfidious dealings are every where to be found These waies of unbrotherly dealings are very frequently practiced in these evil daies These things my brethren ought not so to be I fear those times and practises are revived now a daies against which the Prophet Micah complains chap. 7. 3. That they hunt every man his brother with a net Thence an exhortation is inferred v. 5. Trust not in a friend put not confidence in a guide But here lies our duty to doe all we can to promote the honour of God to lay out our selves Interests and all to advance the Gospel of Jesus Christ We seek our selves every where our own honour ease and Interest How greedy are many to get more riches how sollicitous of increaseing their substance But how careless are men of doing their duties and discharging the great trust reposed in them Wherefore the other part of my Use shall in an especial manner be directed to two sorts of Persons viz. Magistrates and Ministers 1. Let Magistrates doe their best in their capacity to promote 1. To Magistrates the glory of God They have great advantages put into their hands and let them remember that they bear not the sword in vaine A Magistrate in Gods cause should be like Levi who knew neither Father nor Mother nor Brother nor Sister Of all others a Magistrate should be a man of zeale and courage he should bring the wheel upon the wicked Be they honourable or worshipful he should not spare them in their wickedness Swearers Drunkards Whoremongers Sabbath-breakers these should be punished and Blasphemers who are as bad as the worst For their abomination is never the less because they have so many to plead for them It 's an old Moral Law never yet repealed that he that blasphemeth the name of the Lord should be put to death Lev. 24. 16. What abundance of good may Magistrates doe How many prizes have they put into their hands to serve God in their places Let none be afraid to be good Let them have this Motto or Monitor in their serious thoughts Those that honour God he will honour but as for those that despise him they shall be lightly esteemed 2. To Ministers 2. Here 's one word to Ministers and so for the present I shall conclude Must God have the best then let Ministers offer to God their prayers studies best paines Luther used to say that prayer Meditation and Tentation makes a Preacher And Bernard used to say Bene orasse est bene studuisse Let all Ministers pray much let them first study their own hearts and then study their sermons which they preach to their Auditors The Preacher studied acceptable words A Minister must be an Interpreter one of a thousand Gods mouth to distinguish the pretious from the vile He must have the tongue of the learned to speak a word in due season I have often thought of Davids resolution to Araunah that he would not offer to the Lord that which should cost him nothing Questionless transcriptions Extemporary effusions vain fancies forced Allegories Wire-drawne Expositions are unbecomeing a Pulpit There 's a curse upon all those that doe the work of the Lord negligently Let 's all endeavour to approve our selves workemen that neednot to be ashamed Thanks be to God There 's a choice company of young men who usually supply this lecture Their spirits are serious and their language savory and they preach solid Orthodox and soule-saving Doctrines I must admire and can neuer enough bless God for the same The saying is no more common than true that the hope of our Church is in our young men I will make no comparisons I wish from my heart that we were all better that we would preach more solidly and more frequently And sor mine own part I am of opinion that those who preach most frequently haveing a single eye at Gods glory these are the best and most profitable Preachers and doe most good to poore soules Let none of us hide our talents in a Napkin Let 's not hide our Candle under a Bushel But let 's imploy frequently this sword of the spirit and draw it out lest Ducentas octoginta sex Conciones quotannis habuit Calvinus ad Popu'uÌ„ Lectiones vero centum octoginta sex praeter Epistâ—las Disputationes c. Beza in vita Calvinâ— by keeping it in the scabbard it grow rusty for want of using When we read of Chrysostomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saith he preacht yesterday and to day And of Calvins indefatigable paines as * Beza writes in his life we may be ashamed that we do no more Let not any ordained Minister especially stand idle in the market place and say none hath hired me There are many pulpits empty both here in adjacent Parishes Yoâ— have places enough to visit were you but of the rare spirit of Amaziah the son of Zichri who did willingly offer himself unto the service of the Lord. Brethren I am jealous over you with a godly jealousy And in love to your soules I am your remembrancer of these things Liberavi animam And so for the present I conclude heartily desireing that what hath been spoken may abide by you
and leave deep impression upon all your Consciences Serm. 10. At S. Mary's Oxon Nov. 1. 1657. HAveing lately made some entrance on this text in this place I proceed on in the same use of Exhortation to drive the naile to its full head pressing upon you all this great duty of the weightiest importance i. e. to give God your Male without blemish that is in all your services worship and duties that you performe to give the best of the best unto the Lord. To set this use home I le press somewhat closer the duty of the text in these seven ensuing considerations Consider the transcendent greatness and majesty of God In my Consid 1. Thetranscendent majesty of God text he is called a great King and Lord of Hosts which sets forth the majesty and soveraignty of God who is absolute Ruler Governour and Commander of all All the Creatures are made by God all are sustained and preserved by him Therefore it 's a cogent reason ro ingage all creatures to subjection and obedience to their Creatour and Governour Seneca was wont to say when we are about a business of great consequence we should imagine that Scipio Cato Laelius c. were our Overseers Much more ought we to remember the soveraignty Dominion and omnipresence of God Such serious considerations might prevaile with us to offer the best sacrifices and services unto the Lord. Gods greatness and power commands our fear and reverence It 's an excellent observation of Mr. Calvin on the place The greatness of God ought so to Magnitudo Dei debet nos humiliare ne eum colamus pro sensu carnis nostrae sed offeramus tantum quod ejus coelesti gloria dignâ—Ì„ est Calv. in loc humble us as not to worship God according to our carnal sense But to offer to him what beseemes his heavenly Glory Constantine the great Valentinian and Theodosius called themselves Christs vassâ—ls and well they might because he is absolute Monarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All other things are his servants All creatures are at his sole command According to our capacities there 's but a shaddowing forth and that very darkly of the glory of God Ezek. 1. Isai 6 Dan. 7. The Throne is there said to be stately costly and magnificent Hence Bernard infers a good note Omnino oporlet nos orationis tempore c. i. e. At prayer time when we enter into the Court of Heaven where the King of all Kings sits in state we should approach with reverence humility and fear considering that we are dust and ashes and we make our addresses unto the great God of Heaven and Earth A second consideration shall be drawn from the infinite Holines Consid 2. Drawn from the holyness of God of God This layeth a strong ingagement upon us in all our services to put forth our selves to the utmost to present unto the Lord an acceptable sacrifice The Lord is holy in his essence holy in all his wayes his name is holy his word holy his people holy his worship holy in Levitical ordinances all ought to be holy As for instance the flesh was holy Lev. 6. 27. Whatsoever shall touch the flesh thereof shall be holy and when there is sprinkled of the blood thereof upon any garment thou shalt wash that whereon it was sprinkled in the holy place The Instruments holy Numb 31. 6. And Moses sent them unto the War a thousand of every Tribe them and Phineas the Son of Eleazar the Priest to the Warre with the holy Instruments and the Trumpets to blow in his hand The Vessels holy 1 Chron. 22. 19. Now set your hearts and your soules to seek the Lord your God build the Sanctuary to bring the Ark of the Covenant of the Lord and the holy Vessels into the hoâ—se that is to be built The Offerings holy 2 Chron. 35. 13. They rosted the Passeover with fire but the other holy Offerings sod they in pâ—ts c. The â—ifts holy Exod. 22. 38. The Oyntment holy Exod. 30. 25. The Garments holy Exod. 35. 21. So likewise in Evangelical Ordinances all must be holy as we may read Zech. 14. 20 21. All this is to be understood of the spiritual service in the Christian Church The ingraving of the Priests Mitre was Holynesse unto the Lord. And this Motto must be upon our hearts and lives We serve a holy God who is infinite in holynesse of purer eyes than to behold the least iniquity Holynesse becomes his house his day is holy his service must be holy God will be sanctified in all that we approach unto him His Name ought to be sanctified by us let 's not then be so vile as to offer unholy services to a holy God let 's not offer the lame and the blind to the holy Lord God A third consideration shall be drawn from the equity of the Duty Is it not most equall to return by way of gratitude to God Consid 3. From the equity of the duty again that which he hath given unto us All the cattel on a thousand Mountains are at Gods disposing all the parts and abilities thou hast are Gods gifts all strength vigour marrow in thy bones are Gods bounty and largenesse to thee What hast thou which thou hast not received The Male in the flock is Gods great bounty to thee and wilt thou not give it back again unto God Wee read how David prepared with all his might for the house of God as Brasse Iron Silver and Gold and precious Stones Read his humble acknowledgement 1 Chron. 29. 14 16. Now shall not we render a Miâ—e in returne for Millions received shall not we render a drop of Praises for an ocean of Mercies Quid retribuam saith David David thought no cost great enough for â—od Solomon spared for no cost in building the Temple no more ought Christians to love cheap services and lazy wayes of devotion We must think nothing good enough for God An onely sonne Abraham would offer Gen. 22. 12. Hast thou a good memory is that thy best treasure then employ it to remember thy Creator hast thou a great judgement and understanding labour more and more to know God thy self and communicate what thou knowest for the edification of thy brethren Hast thou strong Affections as Love Joy Desire c let them be placed on God as that onely centrum quietativum Hast thou great substance in the world Consider thou hast the worlds goods but lent and entrusted to thee as a Steward for a little time and therefore thou must honour God with thy substance by dealing out thy bread to the hungry and relieving of the distressed members of Jesus Christ In a word whatever thou art or hast all the members of thy body and faculties of thy soul must be employed as instruments in the service of God All come from God and must be employed for God what he gives to us must be given back again Wherefore we conclude this Motive
For every wise man Char. 3. this Conversation must be prudent must order his affaires with discretion We usually say Ignis in foco is good but not in tecto Many have a good cause but through indiscretion spoile it in the carriage There is required as well the wisdome of the Serpent as the innocency of the Dove Every wise woman saith Solomon buildeth her house but the foolish pulleth Prov. 14. 1. it downe with her hands Now by wisdome I meane not the wisdome of the times we see too much of that Machiavilian wisdome which is a turning and returning and complying with all times and humours be they never so bad for personall interest This wisdome hath no portion in this businesse But I understand spirituall wisdome that which cometh from above such as the Apostle mentioneth with distinguishing qualifications which is pure peaceable gentle easy to be intreated full of mercy and good Jam. 3. 17. fruits without partiality and without hypocrisy Neither would I be mistaken I count not that wisdome which alwaies joynes with the winning side at a venture nor that which suites with the fashion of ancient Persians now adaies revived to worship the rising sun Too many we have of that temper in these times whom we account wise though indeed they be errand fooles and their wisdome like Achitophels may in time be turned into foolishnesse But that I account wisdome which hath a spirit of discerning to understand the things that differ to understand what is the right rule and to walk accordingly And to adde no more I l'e rest in the determination of Job The feare of the Lord that is wisdome and to Job 28. 28. depart from evill is understanding 4. And lastly This Conversation that consists in the departing Char 4 this Conversation consiâ—ts in departing from iniquity from iniquity and accords with a holy profession is Universall thorough-paced and every way compleat There 's a threefold Universality of Subject Object and Time 1. For the Subject The whole man is ingaged to Obedience all the members of the body and faculties of the soule With my whole heart have I sought thee saith David O let me not wander Psal 119. 10. from thy Commandments 2. There must be Universality of the Object Then shall I not Psal 119. 6. be ashamed when I have respect unto all thy Commandments 3. Universality of Time Being delivered out of the hands of Luk. 1. 74. our enemies We must serve him without feare in holinesse und righteousnesse before him all the daies of our lives 3. I proceed to a third Use for Exhortation to presse home Vse 2. For Exhortation unto us all the duty of the Text To depart from Iniquity If we be Christians let 's evidence it by our Conversations let 's walke as becometh Christians What will Heathens Turkes and Jewes say when Christians walke loosely and carelesly they will blesse themselves in their owne erroneous waies and thus by our loose walking we give advantage unto the enemies of the Lord to blaspheme Amongst others take two or three motives to perswade you to your duty 1. Consider the eye of God his omniscience and omnipresence Mot. 1. Consider Gods Omniscience Job 10. 14 15. His eye-lids try the Children of men The eyes of the Lord are every where beholding the evill and the good This was a monitor to Joseph to David to Job If I sinne then thou markest me c. The Lord knoweth all hearts seeth the inmost recesse and diverticles of thy spirit All things are naked unto him with whom thou hast to deale 2. Consider the eyes of men Good men observe our carriages Mot. 2. Consider the eyes of men professours are much observed how they walke They are Beacons set upon a hill top multitudes behold them Good men observe that they may gaine some spirituall advantage They expect the performance of our duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stirre up and exuscitate graces to quicken or inliven them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expected to edify and build them up in their holy faith Now if we are not what we pretend if we be no more but formall professours if our practice accord not with our profession we sadden the hearts of the righteous And likewise bad mens eyes are upon us they watch for our haltings as Benhadads servants they lye at the catch Now if we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a straight foot if we are loose in our lives and carelesse in ordering our footsteps notwithstanding our profession be never so strict we strengthen the hands of the wicked A bad life is a confutation of a good profession Although the Profession it selfe is not the worse because there are some hypocriticall professours yet ignorant and malicious men endeavour to wound the profession it selfe and asperse it by reason of scandalous professours 3. Integrity and uprightnesse of heart and life will comfort us Mot. 3. Integrity of life will comfort uâ— when pretences cannot help us 2 Cor. 1. 12. when all pretences formes outside professions will no whit availe us This was the ground of the Saints rejoycing Oâ—r rejoycing is this the Teâ—timony of a good Conscience This was the Apostles exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duties of both Tables must be regarded respectively To pretend to the duties of the first and neglect righteousnesse and equity to thy Brother as the second table injoynes this discovers thee to be an hypocrite To pretend just dealing according to the second table and neglect keeping the sabbath Act. 24. 12. and other duties of the first this sheweth thee to be only a Formalist But in the last place The fourth Use is for direction in two Vse 4. For Direction particulars 1. How we ought to depart from iniquity Q. 1. How we must depart from iniquity 1. We must depart speedily Ezek. 47. 3 4 5. 2. What meanes may be of speciall Use conducing thereunto 1. For the first particular how we ought to depart from iniquity 1. We must depart speedily We must not excuse sinne and say at such a time I hope to leave it Give not quarter to Benhadad sinne reprived resembles Ezekie'ls waters first up to the ankles then to the knees then up to the loines and afterward a River not to be passed over If thou delayest to depart from sinne to day it gaines ground and gets more and more advantage against thee to morrow 2. Depart willingly Do not leave a sinne as Phaltiel was forced 2. We must depart willingly to leave Michal and afterwards followed her weeping that he could not injoy her Some are restrained against their wills who for feare of the law dare not sweare in some companies neither dare be drunk and yet their hearts are as bad as ever 3. We must depart from sinne thoroughly Ps 119. 110. 4. We must depart constantly 2 Pet. 2. 22. 3. We must
who muster their forces to make our comforts Ichabod but this joy saith Christ no man taketh from you men cannot give it nor bereave us of it Therefore bid adue to all thy carnall joyes but lay fast hold of and let not goe the joyes of Gods spirit this is the first duty I presse upon you to make God your joy 2. Make God your treasure How sollicitous is a man to get Dut. 2. Make God your treasure pretious treasures how doth he compasse sea and land to get them and when he hath them in his possession how carefull is he to keep them A man of understanding leaves not his Jewells at randome but locks them up safe in a Cabinet now if God be our treasure we will seek him in his Ordinances God is the treasurer and the treasure both this is the only treasure we must seek after if we find not God in one Ordinance le ts go to another if we find him not in the word le ts go to the Sacrament and if we find him not in the Sacrament le ts repaire to our prayers and fall upon our knees if yet we find him not le ts with the spowse make inquiry after him le ts aske the Ministers of Christ nay le ts put all these together and never give of seeking till we have found him whom our soule loveth Now when once we have got him le ts labour to keep him Will a wise man cast dirt upon a pretious Jewell every sinner indeavours to cast dirt upon God Sin is of a besmearing and fullying quality If then thou wouldst preserve thy spirituall treasure and keep the grace of God in thy soule take heed of that which foules and staynes it and that is sinne Oh! Christian be instructed to set upon the work of purification labour to cleanse thy selfe from all pollution of the flesh and of the spirit so that thy soule and body may become a glorious Temple wherein the spirit of God will set up his habitation God is our treasure our faith hope and very life it selfe are reposited in his custody and therefore the Lord Christ should be more pretious unto our soules then thousands of Gold and Silver Oh! how pretious is Christ unto that soule which hath seen and tasted how good the Lord is 3. Make God your refuge What would a man give in such Dut. 3. Make God your Resuge times as these for an Asylum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sanctuary whereunto he may fly and be secure Men promise themselves security some in one place and some in another and they set their hearts upon them But alas the comforts wherein they trust prooves oft times a Jonahs gourd which in one night had it's originall and it's period or an Egyptian reed which will either pierce them or give them the slipp in their greatest extremity But ô blessed man who makes his God his refuge and seeks a hiding place in a divine promise so that hee 's not afraid of evill tydings hee 's not discouraged by the direfull imprecations of blasphemous Rabshekahs of John of Leydens faction Let the extremity be never so bitter yet a true Believer can draw down comfort from a promise which preserves his soule from sinking he knowes how to look beyond men unto his God In such times as these which are sad and perillous times when men are set upon mischiefe and wounder that men run not with them into the same excesse of riot a man that hath a spirituall eye can bring home the promise that the Rod of the wicked will not lye long upon the lot righteous whâ—n God hath done with the rod he will cast it into the fire but he will provide Scorpions for their enemies David was perswaded that it would be better for him notwithstanding Shimeis execrations so I am perswaded that for bitter aâ—d implacable spirits opposite to Magistrates and Ministers now a daies Gods people shall fare the better Let God alone and do not anticipate him in his own worke for all the malice that men and Devills can invent shall work togeather for the good of the people of God David had fainted had he not seen the goodnesse of the Lord in the land of the living and Hezekiah had fainted by reason of the huge host of Senacherib but that he believed that God would be their deliverer We have the same God still as good and as gracious as ever he will put a bridle into the lips and a hook into the nostrills of unreasonable men God can help with meanes or without meanes he can help us and that right early When a man out of the strength of Faith can make God his refuge and shelter and hide himselfe under the covert of his wings this man amidst multitude of sorrowes is a man of singular comforts beyond expression and apprehension Now then amidst multitudes of feares and sufferings labour to have recourse unto a divine promise that though friends meanes hopes and comforts may faile thee yet the Lord will never leave thee nor forsake thee He never failes them that put their trust in him The promise runs unto you that feare my name will the son of righteousnesse arise with healing under his wings Mal. 4. 2. If you can thus apply the promise and labour to live by Faith you are fixt upon Mount Zion and shall not be removed Psal 125. 1. 3. And lastly I shall close up all with a word of Direction that Vse 3. For Direction amongst the greatest crossesse and miseries you may still find matter of joy and comfort in God 1. I shall direct you to remoove some impediments 2. To do some duties 1. Remove these foure Impediments The first or which I set in the fore front is earthly mindednesse 1. Imped Earthly mindednesse this is a choake Peare unto the grace of God this and spirituall joy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incompatible termes A man that is glued unto the world cannot rejoyce in God heel 'e say of his riches as Mica said of his Idolls they have taken away my Gods and what have I more Jacob spake of Benjamin his soule was bound up in the life of the Lad so may I say the life of a worldly minded man is bound up in his riches his riches and joy live and dye togeather Now discourse unto such a man concerning the riches of Christ you talke of Riddles he askes what is thy beloved more then another beloved he wants a spirituall in-sight into Christ The earth is an opacous body interposed between the organ and the object so that he cannot discerne the beauty and excellency that is in Christ a worldly man cannot rejoyce in God 2. Remoove Infidelity when men exercise their sense more 2. Imped Infidelity than their faith and will with Thomas not believe unlesse they see Oh! what enemies are they unto their own comfort Though the Lord should make windowes in heaven could these things be
But let us learne to deny our lawfull pleasures and make our teares our meate and drinke imitating St James whose knees as Eusebius records became like camels hooss by the assiduity of his devotion Where 's the man that spares the more either from his Eusebius Eccle. Hist belly or his back that prostrates himselfe in the dust before the throne of Grace whose soule is alike affected with Jâ—remies to weep in secret for the sins of the times I feare our times are just like those before the deluge eating and drinking and making merry God grant that wee imitate not the Swans who as they say sing sweetly before their Funerall Cast your eyes upon the bleeding condition of Ireland and that which comes neerer home the miserable distractions of the land of our Nativity Is mirth jollity seasonable at a Fast or Funerall Is it a discourse sutable for a dying man to talke of honours high places and promotions shall a man drencht in teares pursue pastimes and pleasures shall humility and lowlinesse change the scene into pride and ambition shall poverty invest it selfe with stately robes shalt thou O Baruch when all the world is in combustion be so spiritually benummed as to have thy heart doting upon the momentany pleasures of this wicked world doth thy heart hanker after thy pleasures and with Lots wife doest thou looke back upon the delights of Sodom Let her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thy warning peice not to seeke great things for thy selfe Thus having paraphras'd the words I shall prosecute them according to my proposed method intending the question for the doctrinall part of my text and seekest thou great things for thy selfe And the dehortatory answere shall be my use and application seeke them not In the unfolding whereof I shall purposely indeavour to enlarge my selfe in a plaine and familiar discourse making my text my Apology not to seeke great things for my selfe not any sublime composures to gratify any wanton eares of Athens but to condiscend unto the capacity of the meanest Auditor that heares me this day In the prosecution of the words I shall not separate the act from the object they are joyn'd in the sense and therefore I l'e not divide them in my discourse And so I l'e resume them jointly Et quaeris tibi grandia and seekest thou great things And now O Baruch thou sonne of Neriah let me once more on this wise expostulate the matter with thee Is there any such a miablenesse in that thing whereon thy heart is so wholy enamoured doth the object so necessarily conduce to the compleating of thy felicity that with Rachel thou must have it or else die Is thy life bound up in it's life as Jacobs was in Benjamins so that for a moment thou canst not foregoe the fruition of it what is the reason that thou art so possest with so much anxiety of spirit when I see a man bid adieu to all other things and wholly fix himselfe upon one thing alone I presently conjecture that there is some rarity and excellency in that thing which wholy takes up his affections and terminates his acquiescencie as lines in their proper center Let 's then as Moses did turne aside and see what these great things are whether answerable to the report and expectation yea or no. But alas our paines will be to small purpose and the issue parallel to the pains both alike unfruitfull The text calls them great things by which Vatablus and some others understand the gift of propheâ—y but this interpretation hath no correspondence with the History and seems Vatablus Theodoretus C. A. Lapide Calv. in Loc. to offer violence to the words But I rather adhere to Theodoret a Lapide Calv. and indeed the generall current of interpreters who by great things understand rest and tranquility an immunity from imminent and apparent dangers a confluence of outward delights and comforts as riches honours and the like Out of an apprehension of the losse of these there arose such grievous complaints and bitter expressions of sorrowes a great infirmity a practise how unsutable unto a servant of God! what was not Baruch promoted to so high an honour as to be the Scribe and Amanuensis of the Lord of Hosts and shall he be so nice and delicate as to account his life more precious then many thousands to preferre his private well-fare before the weale-publick O faint hearted souldier Vriah was of a more Heroicall spirit when David bad him goe home to his house and refresh himselfe after his journey The Arke saith he and Israel and Judah abid in tents and my Lord Ioab and the servants of my Lord are incamped in open feild shall I then goe into my house to eat and to drink and to lie with my wife as thou livest and as 2 Sam. 11. 11. Salu. Bell. Jugurâ—h thy soule liveth I will not do this thing Marius in Salust discoverd a magnanimous resolution unto his souldiers Doctus sum hiemem aestatem juxta pati humi requiescere eâ—dem tempore inopiam laborem tolerare A child of God must preferre the welfare of Zion before his private respects and interests he must not dreame of his own personall peace in their publick calamities in times of captivity and Iacobs troubles we must beare a share with them in their sufferings O brave profession of the Kingly prophet Psal 137. 6. If I forget thee O Jerusalâ—m let my right hand forget her cunning That of Moses must be the good Christians choyce Heb. 11. 25. Rather to suffer affliction with the people of God then to enjoy the pleasures of sin which last but for a season But le ts take a narrower survey of these great things and le ts consider whether they be worth the seeking after yea or no. One man seek's rest and quietnesse these are his great things Naomi sought out a rest for Ruth This man would Induction One man seekes rest and quietnesse faine sit under his own vine and under his own figtree hee 's secure with the men of Laish he resembles the whore who sits as a queen and saith no evill shall happen unto her But ye know the wofull end of the men of Laish Their security exposed them to their enemies rage and fury And that Babylonish strumpet shall have death and mourning and famine even all these plagues come upon her in one day Rev. 18. 8. So the foole in the Gospell and Nebuchadnezzar amidst their vaine glorious boastings were cashier'd of all When Amnons heart was merry with wine then was he slaine The hand-writing came out against Belshazzar and numbred his dayes amid'st his carousing and jollities Agag came delicately but was presently hewed in peices before the Lord in Gilgal Sisâ—ra tooke his sleepe but never awak't but unto eternity When men seeke rest it will fly from them When Job promis'd rest unto himselfe he could not find it my bones saith he are pâ—irced
who would joyne himselfe associate with this perfidious world a president of all vitiousnesse it brings us like fooles to the stocks and then laughs at our misery It brings us upon the rack and then becomes our executioner The time will come when the Lord will summon up his creatures and they all will bring in their Bils of inditement against their dearest minions and then thou wist find by woefull experience that those darling sins which yeelded the sweetest rellish unto thy sinfull soule in the acting will now present nothing unto thee but gall and wormewood they will make the deepest wounds and gashes in thy conscience If then thou art well acquainted with the vanity of the creature thou wilt slacken thy pursuite and forbeare such a furious prosecution of those things which are so destructive both to thy body and soule if thou knewest how vaine all things are in this world how empty how deceitfull thou wouldst not hazard thy soule upon such an unprofitable purchase 4ly And lastly Labour to be acquainted with the fulnesse that Direct 4. Labour to be acquainted with the fulnesse that is in JesusChrist is in Jesus Christ He hath fulnesse of wisdome to teach thee of holinesse to sanctify of mercy to pardon fulnesse of riches fulnesse of merits and fulnesse of glory It pleased the Father that in him should all fullnesse dwell Col. 1. 19. Be thy wants many from Christ thou mayest fetch a supply be thy miseries pressing Christ is a father of mercies and a God of all consolations for we have not an high priest which cannot be toâ—â—â—t with the feeling of our infirmities Heb. 4. 15. The selfe same bowels of compassion Christ hath in Heaven which he had on earth when he wept over Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 7. v. 9. Are thy desertions impetuous and thy spirituall conflicts violent doth the Angell Sathan buffet thee and sometimes leave thee as he did the possessed dead in outward appearance O make hast to Christ looke for him in the word in the sacraments in prayer if thou find'st him not in one ordinance never leave off seeking till thou hast found him in another and then â—ee'l manifest to thy soule that his grace is sufficient for thee Art thou poore Christ is riches art thou blind he is eye-salve Art thou weake hee 's strength Art thou dead hee 's life Now then remember thy selfe how all this while thou hast run on hoodwink't into errors and precipices expecting a fulnesse in the creature wherein is nought but emptinesse O Christians labour to make a better choyse to get hearts emptyed of all selfe-love and abhorre all selfe-sufficiency in and Idolatry with the creatures when once you are partakers of those glorious priviledges which are above of the fulnesse of Christs excellency beauty wisdome purity these will a thousand times recompence the emptying of your selves of any fulnesse of outward contentment in the creature How then should we powre out our petitions to have this fulnesse of Christ communicated unto us according Joh. 1. 16. to our measure that of his fulnesse we may all receive grace for grace Be thy condition never so poore in the world yet if thou hast Christ thou art the richest man in the world Though all things goe against thee friends leave thee riches faile thee promotion flies from thee thy custome and livelihood much decayes yet all this while if thou hast made Christ thy portion none can take away thy Christ Christ is better then thy friends then thy riches then thy promotion then thy custome Hee 's above all and better then all comforts nay the choicest comforts are none at all in comparison of his soule-ravishing comforts Christ hath Use 3 For Exhortation the preheminence and is all in all In the last place here is an use of Exhort to perswade you to get your hearts weaned from the world And now that I might better prevaile with your spirits that you might be took off of these things here below no more seek great things in this world for your selves suffer me to presse home unto your consciences these ensueing considerations 1. Earthly things are accompanied with much vexation and disquietnesse of spirit 2. They cannot afford any satisfaction unto the soule of man 3. All things on earth put together in one cannot helpe a man in the evill day 4. They cannot lead a man beyond this present life they cannot accompany him unto eternity Weigh seriously these considerations and they will be as so many plummets of lead to weigh down your affections and keepe them from an eager pursuite after the greatest things the Universe can afford 1. I say the greatest things in this world are accompanied with much vexation and disquietnesse of spirit As it 's a great blessing 1 Consider The vexation that accompanies earthly things to enjoy the creature with a chearfull heart so it 's a great curse to have them as so many thornes in their sides prickingâ—â—m and as so many gins and snares in the way to intrap the followers to their ruine Let a man have a Cornucopiam a store house of riches yet if he cannot quietly enjoy himselfe in the use of them he had far better be without them Let a man be upon the rack let the wheele passe over him and dislocate his bones Let him be put in Peâ—â—â—lus Bull or expos'd to the most exquisitely devis'd torments in the tenne persecutions in the primitive Church yet this mans payne is easy in comparison of his who hath riches and honours in abundance even goods laid up for many yeares and yet hath all this while a discontented spirit Thou then who ever thou art that art an Ingrosser of worldly wealth who mak'st gold and silver thy Idols and honour'st them morâ—â—en thy God thou art not aware how thy earthly mindednesse will sharpen and give teeth to an affliction to eat out thy choicest delights and comfortâ— Thou art sollieitous to plow and low thy grounds and another may reape the fruits thereof Likewise thou hast no power of the clouds and canst not command the influence of heaven for the iniquity of a people God makes the heavens iron and the earth brasse and now how art thou vext and disquieted and know'st not how to helpe thy selfe thou hoardest up monies in abundance the thought whereof cheares up thy heart in the interim God denies thee thy health sends thee the gout chollick stone strangury and the like so that its a burden and a torment to live Thou hug'st thy selfe in thy ample possession and favours of great ones Now thou hast somewhat to loose thou art made a fairer marke of opposition Suits in law and vexatious controversies may wast thy estate Thieves shipwrack's perfidious servants miscarriages and ill successe in businesse may bring thee to a morsell of bread or otherwise God hath given riches and not an heart to use them and this I reckon
ever did nor shall ever goe away a looser by Gods service God keeps the wages 'till afterwards Here we may have an earnest part of payment but the great summe is reserved for another world And they that honour God in bringing converts to the Gospell and making Proselytes to Jesus Christ they are highly honoured of God Them that honour me saith God I will honour 1 Sam. 2. 30. And what honour God will one day put upon them you may read Dan. 12. 3. And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse is the stars for ever and ever such honour hath all his Saints When Andrew shall come in with Achaia by him converted to the truth John with Asia Thomas with India Peter with the Jewes and Paul with the Gentiles and all the Ministers of the Gospell and others whom God hath made instrumentall in this great service when these shall be able to say Behold Lord here we are and the children which thou hast given us then will the Lord say to them well done good and faithfull servants enter into your masters joy And thus I have dispatcht the first head propounded in the second 2. Head The Characters of him that win neth soules Charact. 1. He must abound in love place I am to give in the character of him who of all others is likeliest to win soules how such a one should be qualified I shall represent unto you in these ensuing Characters 1. He must abound in the grace of love his heart must be enflamed with seraphicall love unto Jesus Christ It 's a passage frequently used in Ignatius Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my love is crucified It 's an excellent saying in Paul 2 Cor. 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of Christ constrains us A faithfull Minister acts altogether from a principle of love to Jesus Christ He prayeth preacheth giveth almes fasteth watcheth and hee 's indefatigable in his labours and what 's the reason or ground of all Because the love of Christ constrains him Then onely are we upon sure grounds when the love of Christ is that primum mobile that sets all the other orbes in their motion and where there 's a principle of love to Jesus Christ there will be shed abroad mutuall love towards our brethren such love was unparalleld in Moses who wish'd himselfe blotted out of the boâ—ke of life Exod. 32. 3. And in Paul who wished himselfe an Anathema for the Jewes Rom. 9. 3. Here 's soule love indeed beyond compare O what an ardent affection and tender compassion ought Ministers to have to the soules of their people Love to their soules will make them runne through fire and water grapple with beasts of Ephesus sons of Anak even Herculean labours But where 's love to the fleece onely Mercenary hopes of promotions dignities carnal interest all such self-ends and sinister respects will be but as so many Ignes fatui to lead men away into dangerous and destructive ways It 's onely love to the soul that will set thee a working to good purpose And further he that is thus set on fire with love to Christ and to his Brethrens souls must be a man of such wisdom as to temper all his counsels in love In all his Meditations and Exhortations Love is one main Ingredient in the composition He abhors sin in any and reproves it but whilest he hates the sin he loves the person and whilest he endeavors to slay and utterly to destroy the sin he would gladly be instrumental to save the soul of the sinner This is the rule which the Apostle gives Eph. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render it speaking some following some doing the truth But if the English word may be admitted it 's rendred most suitable to the Original truthing of it in love 2. He must be a man of a willing minde God expects his offering Charact. 2. A man of a willing minde of the willing hearted Exod. 35. 5. And the people are commended for willingly offering themselves Judg. 5. 2. The question was asked 1 Chron. 29. 5. Who then is willing to consecrate his service to the Lord and it 's said v. 6. Then the chief of the Fathers and the Princes of the tribes of Israel c. offered willingly And Gods people are a willing people people of willingnâ—sse Psalm 110. 3. Every one set apart for the Ministry must have such a Spirit as Amasiah the Son of Zichri had who willingly offered himself unto the Lord And this was as eminent in Paul And I will very gladly spend 2 Chro. 17. 16. 2 Chro. 12. 15. and be spent for you Necessity and constraint may not put any upon a Ministerial Function Quasi ultimum refugium not an Advowson purchased by the Father and intended for the Son nor an Impropriator who intends his Son for his Substitute at a venture A strange Soloecism saith Mr. Boltâ—n that holy man of God a Lay-Rector and not Preach nor a Collegiate Education by Statute enjoyning at such a standing to enter into Orders whereas alass many venter thus upon this calling who have neither heart nor hand to put forth to the work but onely that they might keep their places I say none of those can be a sufficient warrant in point of conscience to take upon them so high a Calling This Calling must be took upon choice and serious deliberation It must be willingly entred upon and willingly performed No thinking of putting thy hand to the Plough and looking back such are not fit for the service of the Lord This must be thy resolution come good report come evil report honor dis honor prosperity or adversity I will give my self up to God as Hannah gave Samuel for a loan all the days of my life 3. He must be a man of a meek spirit such a singular spirit was Charact. 3. A man of a meek spirit in Moses Numb 12. 3. And beyond all parallel in Christ He propounds himself the pattern of our imitation Matth. 11. 29. How must the servant of the Lord be qualified 2 Timothy 2. 24 25. And the servant of the Lord must not strive but be gentle unto all mâ—n apt to teach patient in meekness instructing those that oppose themselves And how must an erring brother be dealt withal you may observe the rule Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. He must be a man of zeal and courage in the cause of God Every Charact. 4. He must be a man of zeal and courage thing is beautiful in its season There 's a season for meekness and a season for zeal Moses who was meek in his own cause yet was highly transported with zeal in the cause of God Some are Boanergesses Sons of Thunder and others are Barnabasses sons of consolation It 's observed that notwithstanding many failings there 's some good spoken of all the
luxuriously and live with Dives deliciously every day Peradventure they give their flock a visit at Sheep-shearing time once a year as the High Priest entred into the Temple and then with blood and indeed a Non-Resident is a soul-murderer who maintains his bravery with the price of blood Fathers and Brethren I love not to lay out my Mothers nakedness but my heart burns in love to your souls and I hope and pray that a through Reformation may go on and prosper and that under no pretence whatsoever Non-residency may be dispensed withal for the future it being Materia prâ—rsus indispâ—nsabilis For this sin the Scarlet Gowns ought to come down in the dust and wear Sack-cloth Statute Tolerations Dispensations for such and such Dignities local Statutes in Colledges dispensing for such a Lecture and for a Living under such a value all these will prove but sorry fig-leaves to cover thy nakedness Will any of these â—leas serve thy turn at the Audit of the great Judge of Heaven and Earth Will they stop the cry of blood It was said in Suetonius Quintili Vareredde lâ—giones so will it be said Steward give an account of thy Stewardship Sheep-herd give an account of thy flock Isa 56. 10. where then will dumb dogs as the Holy Ghost stiles them and Idol Shepherds appear They will wish that thâ— hills might fall upon them and the mountains cover them from the face of the Lamb. In the second place suffer I beseech you my Brethren the Vse 2. For Exhortation word of Exhortation I beseech you by the mercies of God in the bowels of Jesus Christ above all your gettings get this wisdom to gain souls In general it concerns every one to do all the offices of Heb. 10. 24. love they can and to consider one another to provâ—ke to love and to good works Let Parents do this for their Children Tutors for the in Scholars they are Pro-parents for the time Masters for their Servants one Friend one Neighbor for another Let any one indifferently learn this Art and put it into practice These Scriptures I commend to your serious considerations and continual practice one is Levit. 19. 17. Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbor and not suffer sin upon him Another is Mal. 3. 16. Then they that feared the Lord spoke often one to another and the Lord hearkned and heard it and a Book of remembrance was written before him for them that feared the Lord and thought upon his name A third is Heb. 3. 13. Exhort one another daily whilest it is called to day lest any of you be hardened through the deceitfulness of sin And in a peculiar and special manner I address my Exhortation unto my Brethren of the Ministry in the Language of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I put you in remembrance 2 Tim. 1. 16. to stir up your gifts Let not good parts be blasted or lie rusty for want of using If such yet remain here unpurged would there were none who keep their Pastoral Livings and their Founders maintenance living here at ease let the Flock sink or swim I recommend those dreadful Imprecations unto their saddest thoughts Zech. 11. 17. Woe to the Idol Shepheard that leaveth the flock the sword shall be upon his arm and upon his right eye his arm shall be clean dryed up and his right eye utterly darkned And 1 Cor. 9. 16. Wo is unto me if I Preach not the Gospel And for such as are set apart for this Calling and as yet have not a Pastoral cure a particular determination ad hic nunc know that you are Ministers of Christ ordained into the universal Church that 's my Judgement for the benefit of the Church of God in general be not idle and lazy saying No man hath hired us Begin betimes and consecrate your strength and marrow to God And if the first-fruit be holy the whole lump will be sanctiâ—ied Neighbor Villages stand in need of your charity many poor souls ready to starve cry as earnestly for spiritual bread as poor Prisoners for corporal bread And the want of a setled Ministry in several places is occasioned by a scandalous maintenance Give me leave to be importunate in my suit and press your duty farther from thâ—se moving considerations 1. Consider your high and weighty Calling what a great honour it is to be a Minister of Jesus Christ You are called Ambassadors Consid 1. The Ministers weighty calling 2 Cor. 5. 10. Matth. 5. 13. now Ambassadors must pursue the Instructions of their Commissions and your principal instruction is to beseech people to be reconciled to God You are the salt of the earth and if the salt loose its savour wherewith shall it be salted You are lights and lights must not be put under a bushel you are Stewards and Stewards must be faithful you are Laborers and Laborers may not eat the bread of idleness 2. There 's a price put into your hands you have abilities and opportunities Consid 2. A price put into the hands of Ministers health and strength and if God be pleased to give you hearts the business would be soon done and well done you have helps of Learning helps of an ingenuous Education helps of frequent Preachers dividing the Word faithfully amongst you these are as so many prizes put into your hands to get wisdom the Lord give you an heart to make a spiritual improvement of them Two places of Scripture drawing to a close I would gladly fasten upon your thoughts The one is Eccl. 9. 10. What soever thy hand find th to do do it with thy might for there is no work nor device nor knâ—wledge in the grave whither thou goest The other is John 9 4. I must work the works of him that sent me whilst it is day the night cometh when no man can work Thirdly and lastly Consider the strictness of your account at the Consid 3. From the day of accompt day of Judgement Then the Lord will say Give account of thy Stewardship Shepheard give account of thy Flock Watch-man hast thou looked to thy Watch Laborer hast thou wrought in my Vine-yard The consideration of the day of Judgement the day of visitation should awaken your spirits and put you upon a carefull provision against that day Vse 3. In the last place let me close up all with a word of direction Vse 3. â—or direction and I have done according to that little experience I have and the Lord forgive me that I have no more I 'le commend a few rules of direction to you 1. Give your selves to Divine Meditation This was Mose's practice Direct 1. To meditate 1 Tim. 4. 13. in the Mount Isaac's in the Field and a duty prescribed by Paul to Timothy Meditate upon these things Meditation is as it were the wing of the soul to carry it unto Heaven and herein a Ministers
passeth currantly through all Believers for their eternal salvation and to unbelievers to leave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their conviction and condemnation Seventhly and lastly Pearls are lasting and durable they are solid 7. Pearls are lasting and duraâ—le substantial and the solidity and duration of them inhanceth their estimation So the Gospel of Christ is a durable Pearl It 's Christs Legacy bequeath'd from generation to generation Gods Word shall never fail Salvation is a Pearl that will never moulder away The plâ—asures of heaven are for evermore Christ the Pearl of Psâ—l 16. 11. Heb. 13. 8. price is an unchangeable Saviour Thus far of the Doctrinal part It now remains that I should draw down the similitude of a Merchant and from his properties infer the particular Application unto your practice 1. A Merchant must be a man of knowledge and good understanding Prop. 1. 1 A Merchant must be a man of knowledge He must be able to know the worth of his Commodities how to distinguish true from counterfeit Pearls The Merchant in the Text knew well the incomparable worth of the Pearl of price otherwise he would not straightway have for gone all for the purchase of it We say commonly and as truly Ignoti nulla cupido So every spiritual Merchant must know the excellent worth of the Gospel the riches of Christ the riches of saith The knowledge of them will set his affections awork Hear O Christian know thy main duty that Vnum Necessarium to learn the knowledge of Jesus Christ This is that fundamental knowledge without which you can never come to Heaven Eternal life consists in this knowledge John 17. 3. Above all thy gettings get this understanding What if thou art skill'd in all Arts and Sciâ—nces in all the humane Learning in the World and in the mean time art ignorant of Jesus Christ Thou art as the ordinary Proverb saith penny wise and pound foolish For all thy secular Learning thou mayst go to Hell O then let thy vote run parallel with Solomons for Wisdom Beseech 1 King 3. 9. Rev. 3. 18. Christ to anoint thee with eye-salve and to enlighten the eyes of thy minde that thou maist comprehend all the dimensions of the love of God As the light of the body is the eye so the light of the soul is the understanding As the Pilot to the Ship the Sun to the World the Commander to his Soldiers so is knowledge to the Soul to steer guide and direct its motions Say not though thou art ignorant yet thou hast a good heart Solomon tells us Without knowledge the heart is not good Say not thou art a Believer Prov. 19. 2. though thou art ignorant for knowledge precedes faith Psal 9. 10. They that know thy name will put their trust in thee Boast not that thou esteemest highly of Christ and yet canst not tell what worth is in him what Justification means what saving faith is For an ignorant person cannot set an high price upon Christ Hee 'l ask What 's this beloved more then anâ—ther beloved And you my Brethren that are men of Learning bred up in this Famous Nursâ—ry do not glory in your skill in Tongues nor in your skill in the Liberal Sciences you that are the greatest Scholars must come the same way to Heaven as the meanest Christian that cannot read one letter in the Book What will all your knowledge avail you without the knowledge of Jesus Christ There 's no Postern-door for Heathens no name but that of Christ no way besides v. Acts 4. 12. John 14. 6. O then set your hearts and heads on work to know Jesus Christ If you knew the worth of this Pearl you would prize it the fairest of Ten thousands and you would willingly venture all for the purchase of it 2. A Merchant is a man of indefatigable labors and industry he Prop. 2. A Merchant is a man of paint compasseth Sea and Land and negotiates in foreign places for his advantage Hereupon the good Huswife Prov. 31. 14. is compared to Merchants Ships she bringâ—th her food from afar she risâ—th also whilst it is yet night and giveth meat to her houshold and a pâ—rtion to her maidens A Merchant is a man of much imployment and therefore must be very diligent and industrious He well knoweth Prov. 10 14. that of Solomon that the hand of the diligent maketh rich And thus must every true Believer every Merchant for the soul be a man of diligence and unwearied labors He knows it's a long and difficult journey to go to Heaven and therefore his wisdom is to set out early and consecrate to God the morning of the day The World sometimes throws Caut-ropes in the way to gaul him sometimes golden Apples of pleasures profits preferments to bewitch him other times he meets with scoffing Ishmaels railing Rabshakehs Beasts of prey which open their mouthes ready to devour him And therefore it concerns him to fortifie himself with saith hope and patience and steel himself with invincible courage He that Trafficks for Heaven must look for Pauls portion To be in weariness 2 Cor. 11. 27 and painfulness in watchings often in hunger and thirst in fastings often in cold and nakedness My exhortation therefore runs parallel with the Apostles Thou therefore endure hardness as a good Solaier of 2 Tim. 12. 3 4 Jesus Christ No man that warreth c. He that aims at proficiency must not shrink at difficulty You are seeking for Pearls for pretious Stones for pretious promises pretious graces even the Pearl of price The Lord Jesus Do not leave of seeking till you finde slack not your endeavors Be not weary of well doing but persevere in the work and you shall reap if you faint not The pretious Pearls of the Gospel are in jeopardy A Jesuitical party would take away our Gospel which if once gone we may call all our comforts Ichabods Adde ' therefore to your pains and as you are exhorted Jude 3. Contend for the faith delivered to the Saints stand up for Christ and own his cause before men otherwise he will not own you in his kingdom Thirdly It 's the property of a Merchant to venture largely in the 3. A Merchant ventures largely in the stock stock in hope of a plentiful return A Merchant-Venturer commits his Merchandize to the mercies of Winds Waves Pyrates It 's their common Proverb Nothing venture nothing have And thus must every spiritual Merchant venture liberally in the stock he must venture his Prayers one day they may return with good measure full prest and running over He ventures his Alms and he Eccles 11. 1 2. hath a ground of incouragement to finde bread cast upon the waters after many days He ventures his life livelyhood hopes fears all upon Jesus Christ If Christ be in the Ship no fear of sinking here 's safe venturing And so let not us of the Ministry be afraid of
offer sacrifice of free-cost but gave fifty shekells of silver the full price Neither is Christ the pearle of price to be had for nothing We have sacrifices to offer Our sins must be slaughter'd Our corruptions crucisi'd and we are to offer our selves as an Holocaust a whole burnt offering unto the Lord. Q. Q. But some will say Is not here a gap open'd for merit Can heaven and Christ be bought and purchas'd Hereupon the Papists lay the rotten foundation of their owne merits A. For answer we may not lay too much weight upon a Parable or similitude Few similitudes runne as they say quatuor pedibus Compare this Parable with Is 55. 1. Come buy wine and milke without money and without price We must come and buy we must be industrious in the use of the meanes which God hath appointed and yet without any meritorious price In commutative justice inter vendenda emenda One gives one thing and receives another worth it so that in equity the price must be worth the commodity and the commodity worth the price But the greatest price we can give for Christ comes more then ten-thousand times below his worth Yet then in a true sense are we say'd to buy this Pearle when we industriously pursue all good meanes to get it when we deny our selves pray heare the word entertaine Christ in our hearts and lives And notwithstanding the grace of Christ is free without money or price 'T is our duty to come unto the waters to frequent the meanes of grace Though what ever we give is but as a drop to the Ocean a sand to the Ballance an Atome to the sun and when we have done all we can we must acknowledge our selves unprofitable servants Secâ—ndly The pearle of price is the most necessary purchase in all Reason 2. The pearle of price is the most necessary purchase in all the world the world 'T is no good husbandry to lay out our moneyes upon trisles and superfluityes but this is Maries choyce that one thing needfull Thou canst not live without necessaries for thy body as bread to eate drinke to drinke and Rayment to put on Take away these and you starve the body Now Christ is the bread of life a fountaine inexhausted to quench the thirst of his people and the robes of his righteousnesle are a pretious garment to cover all our nakedness Take away these and you starve the soule We cannot live one moment without Jesus Christ Enemies may take away thy meat drinke rayment and such like outward comforts but they cannot take away Christ In the absence of all these if thou hast the presence of Christ thou mayest say with Jacob I have enough As it was say'd to the Boat-man Be not afraid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse unus Christus erit tibi omnia quia in ipso uno bono bona sunt omnia August so say amidst tempestuous Euroclydons be not affraid if thou hast interest in Jesus Christ Christ is of absolute necessity insomuch as thou can'st not subsist without him For riches they are contingent to be or not to be For honours pleasures and promotions unlesse they be sanctifi'd t' is far better to be without them then with them They are but the blessings of the left hand But in the want of all these thou art made up abundantly with Christ and in Domine Iesu te plus diligo quam mea meos meipsum Bernard the fruition of them all in their greatest estate and confluence thou art utterly undone without him The Martyr in the flames cryed out none but Christ and so doth every true beleever cry out importunately with Rachel give me Christ or else I die Christ is more to be loved then all Thirdly This pearle of price is a commodity infinitely more pretious Reason 3. This pearle of price is a Commodity infinitely more pretious then all other pearles then all other pearles or gemmes in the universe No man of discretion will buy refuse stuffe and worthlesse wares but the excellent pretious worth of a commodity allures the Merchant to bid a price for it Now Christ is of such value and superlative excellency as that all we can compare with him comes far short and no waies able to reach him v Prov. 3. 13 14 15. and Job 28. beginning at v. 15. We read 1 Peter 2. 7. Vnto you therefore which beleeve he is pretious we render it in the concrete but the Originall is an abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour Christ is honour it selfe A plant of renowne Ezek 34. 29. We cannot set a price high enough answerable to the worth of Jesus Christ Fourthly The pearle of price is the most gainefull profitable Reason 4. The pearle os price is the most gainefull Commodity 1 Tim. 6. 6 Gen. 26. 12. Mat. 19. 29. and inriching commodity Godliness is great gaine Christ is an inriching pearle and his Graces faith hope love even all the graces of the spirit are inriching graces It was great gaine for Isaak to receive in one yeare a 100 fold increase There is a rich and pretious Promise Every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my names sake shall receive an 100 fold and shall inherit eternall life Godliness is profitable to all things It hath the Promise of this life and that which is to come 1 Tim 4. 8. so far are we from being loosers or onely bare savers as that we shall be exceeding great gainers by this commodity Religion is the Rom 6. 21. gainfullest profession No profit comes by the service of sin What profit had you in those things wherein yee are ashamed Get Christ and thou art made for ever Hast thou this pearle thou art richer then the greatest Emperour without it Fifthly There 's no possibility of being cheated or any way over-reached There 's no possibility os being cheated in the purchase of this commodity For worldly things are not Bread and a great deale even too much of time cost and charge are thrown away upon them but Christ is the best penny-worth the best bargaine that ever thou mad'st all the daies of thy life If thou sell'st all thy pleasures riches prosits honours for Christ thou hast got that which is of more incomparable value then them all There 's no feare of fraud or couzenage in traffiquing for this commodity Stand not therefore dodging and cheapning at the market saying I must keepe this sin or delight custome or profit for these I hope to obtaine a dispensation I assure thee in the next which is the last Demonstration I shall lay downe for confirmation of the point That there 's no possibility of purchasing Christ for lesse than all If thou wilt sit upon a sinne as Rachel upon the images and interpose an exceptive with Naaman foster a Delilah an Herodias entertain a Gibeonite a pretending sinne spare an
and pray Isa 26. 16 20. wrestling of tugging hard at the Ore This God looks for and his people have practiced Lord in trouble have they visited thee they poured out a Prayer when thy chastning was upon them Come my people enter thou into thy â—hambers and shut thy doors about thee hide thy self as it were for a little moment until the indignation be over-past We are in an afflicted condition and the counsel of the Apostle is Is any among you afflicted let him pray We are sick and wounded The same James 5. 13. Apostle prescribes Confess your faults one unto another and pray one James 5. 16. for another that ye may be healed the effectual fervent prayer of a righteous man availeth much There 's a dreadful tempest the ship is a sinking we had need be awakened and cry unto God we had need pray Lord save us or else we perish This God expects Thus saith Ezek. 36. 37. the Lord God I will yet for this be inquired of by the house of Israel to do it for them I will increase them with men like a flock This duty of Prayer hath a commanding vertue The expression is very high Thus Isa 45. 11. saith the Lord the holy One of Israel and his Maker ask me of things to come concerning my sons and concerning the works of my hands command ye me This is Solomons Pharmachum Catholicum even a Medicine for all diseases O pray pray rowl your selves in the dust you deal for a Kingdom you deal for the Church the Gospel and its Ordinances for the lives of millions pray then in good earnest and joyn fasting with waiting Antichrist is a strong Devil this kinde goeth not out but by fasting and prayer 2. Wait and study the Scriptures Affliction saith Luther makes us Means 2. Wait and study the Scriptures understand Scripture we understand now what is meant by confusion and desolation Compare the times of Habakkuk with our times and they come very near they answer one another as face answereth to face Such a dark vision is now as was then Let us study and search whether the Witnesses be slain or no If they be slain then we may expect glorious times if not worse are to be looked for As far as I can apprehend by comparing Scripture with Scripture though it 's difficult to determine by the Witnesses are meant the Magistracy and Ministry Compare Rev. 11. 4. with Zech. 4. 3. and 14. These are the two olive trees and the two candlesticks standing before the God of the earth So in the Revelations And in Zechary we read And two olive trees by it one upon the right side of the bowl and the other upon the left side thereof Then said he these are the two anointed ones that stand by the Lord of the whole earth I determine nothing in this doubtful case but the great contempt cast upon both Magistracy and Ministry and greater yet is to be feared even throughout all Kingdoms makes it probable that the time of their slaughter draweth nigh We may not be over-curious in fixing particular times lest we incur the same check for our curiosity as they did It is not for you to know the times or the seasons which the Father hath put Acts 1. 7. in his own power 3. Wait upon God in his Ordinances Yet you have them and Means 3. Wait upon God in his Ordinances Isa 30. 20. blessed be God vve yet have a nail left us in the publick Assembly That Prophecy is made good That though the Lord give you the bread of adversity and the water of affliction yet shall not thy teachers be removed into a corner any more but thine eyes shall see thy Teachers Yet we have a publick Vision The voice of the Turtle is yet heard in our Land Let 's wait at these Bethesdah's at the Posts of Wisdoms Gate we should mourn for the great contempt that is cast upon Ordinances and because others slight them we our selves should learn to esteem them highly frequent them diligently and pray that God would teach us to profit by them The Word Sacraments Sabbaths Meditations Conference are advantagious Ordinances even the food of our souls Take away meat and drink and you starve the Body Take away Ordinances and you slarve the Soul Wait and treasure up your experiences Review and call to Means 4. Wait and treasure up your experiences minde the mercies of old what God hath done for you in former times Thou hast known a Famine God hath provided for thee then Thou hast been in great straits and dangers and God hath delivered thee at that time Thou hast been at the Graves mouth and a sentence of death seemed to pass against thee God hath restored thee to tell his Praises and to bless his Name Thou hast known Troubles Tumults and Commotions in the Kingdom and God hath quieted and composed them Thus then argue God is the same God he is in Heaven still and doth whatsoever he pleaseth he is as willing as able as merciful as ever He sets bounds to the Seas and stills the raging of the people He is not changed with the change of time Christ is the same yesterday to day and the same for ever Though we are out of order yet his Covenant Heb. 13. 8. 2 Sam. 2â— 5. is ordered Though we are transient yet his Covenant is everlasting Wait in the right season Now is the season perilous and a time Means 5. Wait in the right season of waiting Times of afflictions are waiting times When all seem against thee and thou canst not tell how to conclude from such premises as were unheard of before Now wait and be silent Be silent O all flesh before the Lord for he is raised out of his holy Zech. 2. 13. habitation Be far from murmurings and responsations against God Thou must wait upon God in the way of his Judgements yea in Isa 26. 8. the way of thy Judgements O Lord have we waited for thee The desire of our soul is to thy Name and to the remembrance of thee Sixthly and lastly Joyn reformation with waiting I press not Means 6. Joyn reformatâ—on with watching all this while a lazy idle waiting a folding thy hands in thy bosom but a working waiting Wait and purge thy conscience Trim up thy soul for the entertainment of Jesus Christ God will not come into a Cage of unclean Birds The soul must be purified Mercy follows Reformation at the heels Deliverance followeth Reformation Many days of Humiliation we have had and when one is done we had need have another to bewail the failings of the former So that many harvests are past and many Summers ended and we are not saved But if there was one day of through Reformation the business would be done God would be intreated for the Land We may justly fear that the Commission given to the Sword is not yet called back
shee highly deserved it as being one of the worst of Haereticks An ingenuous spirit relents with teares Ille dolet quâ—ties cogitur esse ferox Iudgment must bee given with abundance of humanitie and commiseration And now Right Honorable and the rest beloved in the Lord Iesus give me leave for a close of the whole to apply all in a word of exhortation Let mee divide to every one his portion You that sit in Iudgment remember the text Establish judgment Vse for exhortation c. Consider your Authority in what an eminent place you are set lay out your dignity to doe God and your Countrey good service You are a Beacon set upon a Hill the whole country gazeth upon you There are many eyes upon you and if you swerve from the rule of Iustice the people will serve you as the Levite served his Concubine they will quarter your faults and send them up and down the Kingdome with a was it ever thus I commend Jehoshaphats counsell to your serious consideration 2 Chron 19. 6. 7. Hee said to the Judges Take heed what you doe for yee judge not for man but for the Lord who is with you in the judgment wherefore let the feare of the Lord bee upon you take heed and doe it for there is no Iniquity with the Lord our God nor respect of persons nor taking of gifts You are summoned and have a charge given you by the spirit of God Psal 2 10. Bee wise now therefore yee Kinges and bee instructed yee Judges of the earth You have the name Elohim Psal 82. 6. I have said yee are Gods and all of you are children of the most high Doe you as God would doe Hee would relieve the oppressed acquit the innocent condemne the nocent stand for the poore man in a righteous cause Hee would have Achans Zimriâ—s Cosbies Blasphemers Murderers Idolaters Adulterers punished Remember I humbly entreat you that Iustice is God's Legacy and you are Executours and Administratours thereof be carefull to have the will of God performed I beseech your patience in a few humble requests which I shall make unto you before I conclude I intreat you for poore Prisoners for their soules and bodies For To the Judges their soules that they may have some to teach them the Knowledge of God And for their bodies that they may not bee starved in prison lye in a pit wherein is no water Prisons are oft times Nurseries of all wickedness and that which is a place of restraint is imployed in all manner of licentious outrage so that none are more vile and wicked than Iaylours and their Prisoners 2. I intreat you to incourage the faithfull ministry of the Kingdome As for Baals or Bacchus Priests that make God's sacrifice to be abhorred I wish an Ostracisme to them a tumbling out of their places if they evidence not signall Repentance I plead only for men pious orthodox learned help them to bread help them to bookes If the nurse bee starved the child will bee starved Help them to encounter with the mighty who refuse to pay them their dues because they dare not give the Sacrament to them that are Scandalous when as many times such as they refuse are fitter to go a grazing with Nebucadnezzar amongst the beasts of the field Because some Conscientious ministers have refused to give the Sacrament to drunkards swearers and adulterers some have detained their maintenance from them 3. I have a word to speake in behalfe of this University I speak to a Person of learning my argument is maintaine that my Lord which maintaines you Wee desire no Prelaticall Pompe or domination but only our just rights and priviledges that Religion and learning may be countenanced by your Authority 4. I have a word to speak for the Town I beseech you subdue the Ale-houses the Nurseries of the Divell Ther 's a good expedient and a pious worke begun very lately a work-house and some poore are set to worke in it I humbly crave your incouragement and counsell that it may not be crusht in the Bud nor sinke for want of your assistance And you the honourable Bench the Iustices of the County I beseech To the â—onoâ—â—ble bench you to lay forth all your Interests to promote the Kingdome of Iesus Christ Labour to bee as so many instrumentall Saviours for your Countrey punish swearing and blasphemies There is an Act in the beginning of Q. Eliz that such as maintained Heresies condemned by the foure Generall Counsels should be burnt to ashes You have a late Ordinance of Parliament for your warrant nay rather the Ordinance of God Levit. 24. 16. Hee that blasphemeth the name of the Lord hâ—e shall surely bee put to death and all the congregation shall certainly stone him as well the stranger as hee that is borne in the land when hee blasphemeth the name of the Lord shall bee put to death Try your skill and put forth your skill to subdue the lewd Ale-houses Mr Bolton said in an Assise sermon that it was easier to take Dunkirke than put down an Ale-house Dunkirke was not long since taken would the Ale-houses were put downe You must seare these Hydras else new heads will spring up Give not any just cause to any to complaine that the Justice sweares himselfe and will not punish swearing that the Justice is a good fellow himselfe and will not punish drunkenness I hope better things of you Purge your families keep no swearers drunkards adulterers sabath-breakers within your roofe Give them not harbour for secular Interest but resolve that if they will not serve God let them not serve you according to Joshuas practice chap. 24. 15. If it seeme evill unto you to serve the Lord chuse you this day whom you will serve whether the God's which your fathers served that were on the other side of the flood or the Gods of the Amorites in whose land yee dwell but as for mee and my house wee will serve the Lord. Set the 101 Ps as a just standard rule to go by TheMaxime of Constantius was He cannot be faithfull unto mee that is unfaithfull unto God Remember the National Covenant taken in a day of distress for which there will bee a day of account to goe before each other in a reall example of reformation That Covenant is not an Almanack out of date but obligeth us as the Tenour runs all the dayes of our life You the learned Lawyers I have a word to say to you To the Lawyers Doe not patronize unrighteous causes Set not your tongues to sale to bolster a bad cause See Isai 5. 20. Woe unto them that call evill good and good evill and put darkness for light and light for darkness that put bitter for sweet and sweet for bitter Doe not wire-draw Clients suites Doe not snarle and intangle a cause with needless perplexities to tire out the poore Client with tedious attendances Take heed likewise of base mercenarie silence
And such were some of you but yee are washed but yee are sanctified but yee are justifyd in the name of the Lord Jesus and by the spirit of our God You then that are washt in this fountaine rejoyce and bee glad that your names are written in the book of life that you have received a white stone a new name the hidden Mannah Stand then admiring and praising God that hath done so graciously for you that when many even the greatest part of the world are shut out cannot find the Dore are denyed the right key and the fountaine is lockt and barr'd against them yet it 's opened wide to thee thou art washt and cleansed in this fountaine Not any goodness in thee but free grace and mercy makes the difference Whatever aspersions calumnies reproaches thou meetest withall in the world from ungodly men bee of good comfort all is washt away by the bloud of Jesus Christ The world casts dirt on thee Christ washeth thee cleane O then doe not desponde doe not droop as without hope by reason of hardships sufferings evill entreaties in and from the world Drinke of the waters of this fountaine They are the Restorative to revive and refresh thy spirit Thou meetest with diseases corporall spirituall oh come to this fountaine It s a medicine made up of the blood of Jesus Christ It will cure both diseases of soule and body Thou seest by experience that the Cisternes of the creatures are dried up Honours Pleasures Profits decay and faile tarry not at these cisternes goe to the fountaine it 's inexhausted Thy manifold sinnes trouble and torment thee sinne is a havy burden upon the conscience thou art afraid to come O! bee not afraid to do good unto thy own soule This fountaine workes miracles cleanseth the Aethiopian and the Leopards spots even a persecuting Paul a perjur'd Peter an adulterous David and it is not shut against thee unless thou shut out thy selse Bee then of good comsort you that are God's children amidst your fainting fits you have this Aqua vitae In your diseases and sores you have this soveraigne plaister Amidst your pollutions and defilements you have a fountaine opened wide to wash and cleanse you in In diseases afflictions pollutions and all conditions whatsoever repaire to this fountaine the streames are healing reviving refreshing streames O but my sins are a barre against mee Ans Art thou sensible of sinnes thou art the fitter to goe bewaile thy sinnes allow not thy selfe in them Though sinne lockes the Fountaine dore yet free grace will open it wide againe O! But I have been there and have not found any virtue Ans Goe againe The virtues of medicines are not presently discerned Medicines may worke when thou least thinkest of them A sermon preacht now if the Lord work by it may doe good many a yeare after Imitate Eliah's servant who went over and over againe at last a cloud was seen which maskt the whole Heaven O but I question whether I have any right to come it 's opened only to the house of David Ans Doe not shut out thy selfe doe not destroy thy selfe the Invitation is very large Isai 55. 1. Ho every one that thirsteth let let him come c. If thou dost but thirst thou hast an invitation To this purpose I proceed to a second use which is for Vse 2. for Examination Examination Let 's search andtry whether wee have right to come whether wee are so qualified as to receive benefit and virtue by this fountaine I shall therefore propound 7 Qualifications 1. Wee must see fully and discerne the emptiness of all creature Qualif 1. Wee may see the emptiness of creature Cisternes cisterns Jer. 2. 13. My people have committed two evils they have forsaken mee the fountaine of living waters and hewed them out cisternes broken cisternes that can hold no water Creature cisternes are broken they run through as a sive le ts water fall to the ground or are quite drawne dry Honour could not satisfie Haman Riches could not satisfie Solomon Luther would not so bee satisfied valdè protestatus sum me nâ—lle satiari ab co 2. Discerne their vanitie and emptiness wee must forsake them Qualif 2. We emust forsake Cisterne Comforts Isai 55. 2. Wherefore doe doe you spend mony for that which is not bread and your labour for that which satisfieth not hearken diligently unto mee and eat yee that which is good and let your soule delight it selfe in fatness Wee must forsake these lying vanities wee must not stay by them wee must relinquish them and leane no more to broken staves but value the world at it's own rate and breake off all carnall confidences wee must bid honours riches profits pleasures adieu so farre forth as they stand in competition with or opposition unto Christ 3. Wee must bee sensible of the want and necessitie wee have of Qualif 3. Wee must bee sensible of the necessity of Christ Christ that wee are poore blind miserable and naked Wee must apprehend our selves stung with the fierie Serpent 4. Wee must discerne fulness and Excellency in Jesus Christ Qualif 4. Wee must discerne fulnesse in Christ beauty wisdome holiness abundance of virtue flowing from him There are cleansing and healing streames in this fountaine Emptiness discerned in our selves will enhance Christ's wroth Scarcity raiseth the market 5. Wee must come with faith to bee healed In the whole dispensation Qualif 5. Wee must come with faith to be healed of Christ's miracles ther 's a question premised believest thou or a condition interposed be it unto thee as thou believest 6. Mourne for sinne like the mourning of Hadadrimmâ—n in the valley of Megiddo They who mourne for sin are prepared to wash Qualif 6. Wee must mourne for sin in this fountaine Their eyes are blubbered for sinne and they come and wash themselves in this fountaine 7ly and lastly Wee must come in the strength of Christ Wee Qualif 7. Wee must come in the strength of Christ can doe nothing without him Cant. 1. 4. Draw mee wee will run after thee Noe man commeth unto mee except the father draw him Wee must performe our duties in the strength of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ that strengthneth us The third use shall bee for exhortation This hath two parts Vse 3. For Exhortation Generall and speciall 1. In generall My invitation from God is for all to come in and wash in this fountaine Christ is here offered and tendered to all The Brasen Serpent is erected upon a pole The free grace of the Gospel is enlarged mercy is exalted O come come in quickly and accept of Christ O! that God would worke upon your hearts this day to imbrace the free tenders of the Gospel of Iesus Christ Now the fountaine is open come unto it but you must bee thirsty have a spiritual appetite else you will never come It is not a bare comming Take heed least
you come without a wedding garment You must bee qualified as I mentioned before I call upon the young ones this day O bewaile your mispent time your trading in the vanitie of the world T is too too much that you have given so much of your fresh green yeares unto Satan Now come and O that God would draw you else you can never come Give up your strength and marrow to God You have tried the flesh the Divell the world they cannot help nor comfort you You have gone to King Jareb Hos 5. 13. When Ephraim saw his sickness and Judah saw his wound then went Ephraim to the Assyrian and sent to King Jarâ—b yet could hee not heale you nor cure you of your wound Youthfull pleasures and vanities cannot afford any reall satisfaction O! that God would perswade you to make a better choice to goe to Christ for Physick to make him your Physitian You have spent all upon Physitians of no value imitate the poore woman and come unto Jesus Christ let not the Devil steale this precious truth out of your hearts that the present time is the time of repentance and tempt you to put off Repentance 'till your spectacle dayes Eccles 12. 1. Remember now thy Creatour in the dayes of thy youth while the evill dayes come not nor the yeeres draw nigh when thou shalt say I have no pleasure in them I call also upon old ones you that have lived so many yeeres spent so much time as is not worthy of reckoning in the sacred Chronologies Though I dare not flatter or give the least advantage to any to put off repentance 'till old age yet I dare not set a barre against you If now God open your eyes and give you a hungring and thirsting after Christ and discover to you more of Christ in your old age than in your young happy is it for you Some God cals at the eleventh houre and they receive their peny Now then though you begin late yet set upon the worke seriously Commend God in your old age that now hee hath opened your eyes to see this fountaine and because you have set out late therefore you must worke the harder To every one young and old to all sorts of sinners single double died I address my invitation come come unto this fountaine Isai 55. 1. Ho every one that thirsteth come to the water and hee that hath noe money come yee buy and eat yea come buy wine and milke without money and without price Joh. 7. 37. In the last day the great day of the feast Jesus stood and cryed saying if any man thirst let him come unto mee and drinke Rev. 22. 17. And the spirit and the bride say come And let him that heareth say Come and let him that is a thirst come and whosoever will let hiw take of the water of life freely Neither doe I proclaime universall grace but free grace Come and take Christ upon the Gospel termes and conditions Cast downe your rebellious weapons try conclusions noe longer with God Isai 55. 6 7. Seek yee the Lord while hee may bee found call yee upon him while hee is neare Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and hee will have mercy upon him and unto our God for hâ—e will abundantly pardon 2 Cor. 5. 20. Now then wee are Embassadours for Christ as though God did beseech you by us wee pray you in Christ's stead bee yee reconciled unto God Rom. 12. 1. I beseech you therefore brethren by the mercies of God that yee present your bodies a living sacrifice holy acceptable unto God which is your reasonable service O! that God would move some soule this day open some heart this day O! that God would plucke some soule out of the Devil's snare wash some Aethiopian some polluted sinner in this fountaine My Errand and Embassie this day is to proclaime free grace to offer Jesus Christ what message shall I returne to him that sent mee I have the office of a Barnabas to bee a son of Consolation to tender the riches of Christ What will you not accept of Christ Will you undervalue the glorious excellencies of the Gospel Will you not have this man to raigne over you Your blood bee upon your own heads you are left without all excuse 2. My exhortation is speciall to the house of David and inhabitants of Ierusalem to those that have received virtue from this fountaine Goe goe often to this fountaine wash and wash againe take heed of thinking you have enough of grace enough of Christ already The oftner you have been at the fountaine the more your desires will bee enlarged Quo plus sunt potae plus sitiuntur aquae This is a holy warrantable covetousness to covet grace never to think you have enough of Christ still labour for more of him Cry with the Horse-leech's daughter give give Lord give mee more of Christ I want grace more grace more grace Thou that hast tasted of Christ wilt desire to drink a full draught Thou that hast a sparkle of true grace wilt desire it may increase into a flame Phil. 3. 13 14 15. Brethren I count not my selfe to have apprehended but this one thing I doe forgetting those things which are behind and reaching forth unto those things that are before I press toward the marke for the price of the high calling of God in Christ Jesus Let therefore as many as bee perfect bee thus minded and if in any thing yee bee otherwise minded God shall reveale even this unto you Then goe againe and againe to the fountaine never leave going Whilest thou hast pollutions thou canst never get rid of the body of sin in the Church militant thou hast need of dayiy washing and cleansing in the fountaine None other can cure thee none can cleanse thee but this fountaine but this laver of Christ's blood The 4th and last use shall bee for direction Vse 4. For Direction 1. Bee broken of all those cisternes that are broken and can hold no water Say not with Naaman are not Abana and Pharphar c. No other streames are healing but those that are from this fountaine 2. Neglect not the due season of comming to the fountaine The five foolish Virgins mist their opportunities and so did Esau Heb. 12. 17. For yee know how that afterward when hee would have inherited the blessing hee was rejected for hee found no place of repentance though hee sought it carefully with teares 3. Make use of all the right keyes knowledge faith love repentance prayer 4. Waite patiently upon God who will open the fountaine Tarry at the poole of Bethesda wait at the posts of wisdome's gates Continue knocking never give over 'till God open the fountaine Bee not impatient of delayes but still tarry at thy Father's dore resolve to take no repulse no put off with Esther resolve If I perish I perish 5. VVash in this
fountaine continually The streames are clensing Beseech God to wash and make thee cleane The streames are healing Here 's a medicine made up of Christ's blood Apply this to thy sores It cures all diseases of body and soul Never leave this fountaine Take heed of going to Abana and Pharphar Preferre not them before the waters of this Fountaine If thou wilt bee a tasting of all waters thou must never look to bee cured If thou wilt goe from creature to creature and hew out their broken cisternes and depart from the fountaine to thy perill bee it If thou desirest to bee made whole sinne no more in trusting to Creature Cisternes lest a worse thing come upon thee Goe to Christ wash in the fountaine of his blood keep close to him never goe from him nor let him goe and thou shalt bee healed 6ly and lastly When thou art healed returne thankes for thy healing as the Samaritan did Bless God that hee hath loved thee given his Sonne for thee and washt thee And doe not speake only but act thankfullness by thy Obedience to God all thy dayes Then is thankfulness best performed when we praise God with an holy life ' I le conclude all with Psal 50. 23. Who so offereth praise glorifieth mee and to him that ordereth his Conversation aright will I shew the salvation of God The Pleasant and Peaceable ways of Wisdom Prov. 3. 17. Her ways are ways of pleasantness all her pathes are peace THe Proverbs of Solomon are Divine Aphorismes Serm. 9. At St. Mary's Oxon July â—5 1649. select pithy Sentences penn'd by Solomon but Indited by the Spirit of God 'T is rare to find any coherence or dependance on the precedent words they are so entire of themselves omnibus numeris absoluta Yet the Words read have some dependance upon the precedent Verses They are a Link of a goodly Chain of Pearls For if you review v. 13. that Man's happiness is admired who hath got this Jewel Happy is the man that findeth wisdom and the man that getteth understanding And to invite others and draw them on to this rich purchase the wise Man dedicates an ample Panegyrick to Wisdom Tully commends Pompey Pliny Trajan but they both come short of this Encomium Many Arguments are set down from the 14. to the 20. ver inclusivè to inhance the matchless unvaluable worth and dignity of Divine Wisdom My Text is placed in the middle and is a special encouragement to quicken our Spirits to wing our affections and make them soar Heaven-ward Her ways c. And here a tacit Objection is removed O say some if we take upon us the profession of Godliness then we must bid adieu to all pleasures Farewell all mirth and delight nothing now but mourning and lamentation breaking the heart pensiveness of spirit and going mourning all the day long 'T is no such matter you are mistaken when once you make choice of the ways of Godliness and have got a spiritual acquaintance and communion with God you shall not loose pleasures but change them you shall loose carnal and get spiritual pleasures you shall loose empty and unsatisfying and get full satisfying pleasures you shall loose transient and get permanent pleasures O but say some we meet with many troubles many oppositions in our way to Heaven We are to encounter with the grand Enemies of our salvation the Flesh the Devil and the World and much molestation we find from them But however thou maist want peace with men thou hast peace with God and Conscience Though thou wantest peace on Earth yet thou art no looser if thy peace be made in Heaven Her pathes c. The Argument of my Meditations is the singular commendation Text divided of the ways of Wisdom Wherein observe a Subject and a Predicate The Subject term'd ways and pathes of wisdom The Predicate ways of pleasantness and peace I 'le not injure them by any sub-division lest I divide the sense They contain in them two precious Points of Doctrine 1. All the ways of godliness are ways of pleasantness and full of delight Doct. 1 unto the children of God 2. The pathes of godlinâ—sse are peaceable pathes and full of Doct. 2 peace I resume the first Doctrine and shall inlarge it in this easie Method Method propounded 1. Clear the truth from some Doubts and Objections made against it 2. Prove it by particular instances 3. Confirm it by some evident Demonstrations Fourthly and lastly I shall set it home upon your affections by particular Application and hope so to conclude through the Grace of God as to make you in love with the ways of godliness 1. Then let 's remove the Objections as so many stumbling blocks 1. Head Objections removed Object 1. out of the way It 's Objected That Godlyness abridgeth men of pleasureâ— it bindes them to their good behaviours They must sanctifie the Sabbath they must set up God in their Families they may not swill swagger carrouse and game away their time Now what is so great an enemy unto the pleasures of Men and Women as Religion It cuts them short of those Delights and Pleasures which others enjoy For Answer hereunto 1. I say Godlyness cuts us off unlawful Answ but not lawful pleasures Whatever pleasures it forbids thee the reason is because there 's sinfulness in them And 't is a great mercy even the godly mans delight to want such pleasures Godlyness hinders thee of those delights which dishonor God And upon serious thoughts thou wilt profess with Austin Quam suave mihi subitò factom est carere suavitatibus istarum nugarum 2. Whatever pleasure Godlyness denys you it makes it up abundantly with the pleasures and ravishing consolations of Jesus Christ Psal 16. 11. Thou wilt shew me the path of life in thy presence is fulness of joy and at thy right hand there are pleasures for evermore It takes away dross and gives thee Gold it takes away worldly and gives thee heavenly pleasures when thou hast less of the Creature and more of the Creator thou hast cause to be glad of the exchange Abraham left his Countrey at Gods command but the Promise made all up with interest Gen. 12. 2. The Lord said unto Abraham Get thee out of thy countrey and from thy kindred and from thy Fathers house unto a land that I will shew thee So did Moses Heb. 11. 24 25 26. By faith Moses when he was come to years refused to be called the son of Pharaohs daughter choosing rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches then the treasures of Egypt for he had respect unto the recompense of reward As it was said to Amaziah The Lord is able to give thee much more then 2 Chron. 25. 9. this So it may be said of thy pleasures either they are lawful or unlawful if lawful God will make them up
if unlawful happy art thou that God deprives thee of them 'T is a sign that the Parents have a tender love to their children when they take away a Knife from them for fear lest they should hurt themselves with it So 't is mercy when God cuts thee off and deprives thee of such Delights and Pleasures which if thou hadst liberty to enjoy therewith thou wouldst dishonor Almighty God Object 2. A second Objection is How are the ways of God ways of pleasantness when they require abundance of Humiliation brinish Tears sorrow for sin and is not this irksome and unpleasant A. There 's more sweetness in this which thou callest bitternesse I mean godly sorrow for sin then in all the pleasures of the world for as in the laughter of the wicked the heart is sorrowful so in the sorrow of the godly the heart laughs and rejoyceth Christ turns these Waters into Wine Call not the tears of repentance Marah but Naomi In the winding up we shall finde that the tears of repentance are not bitter waters but sweet refreshing waters Every tear in thy eye is a Pearl in Gods eye Every tear is exhal'd into Gods bottle All the laughter of the wicked is Risus Sardonicus Their greatest merriments are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luther hath an excellent saying Vna guttula malae conscientiae totum mare mundani gaudii absorbet But the godly rejoyce in their sufferings Rom. 5. 3. And not onely so but we glory in tribulations They have inward joy amidst outward sorrows VVhen their cheeks run down with tears they have a chearful spirit something they feel of comfort coming in They have a principle of Joy within them from the apprehension of Gods love in Christ and this swallows up all sorrows One glimpse of Christs countenance will swallow up an Ocean of sorrows And this will appear in two or three Particulars 1. The work of Humiliation hath the melting work of the Gospel The Law breaks but the Gospel melts the heart No such kindly working upon the heart as mercy bowels opened and the goodness of God To sin against these will deepliest affect the heart When a soul is humbled for sinning against mercy and goodness and the heart is melted and dissolved into tears there must be pleasantness and sweetness in these because they proceed from such a Principle even the Principle of the melting work of the Gospel and this cannot have much bitterness in it 2. The Soul in the work of Humiliation melting before the Lord easeth it self of abundance of sin We say Leves curae loquuntur Sen. Trag. ingentes stupent When people can shed tears thereby they ease their heart but when the heart is so opprest as the eyes cannot shed tears the sorrow or passion of the heart is greater and more dangerous By weeping for sin thou dost ease and rid thy self of abundance of sin thy heart feels some joy and draws and sucks some sweetness out of these bitter herbs 3. In the work of Humiliation there 's much delight because the soul hath much delight in looking back to that sorrow it hath had The wicked rejoyce in their pleasures the godly rejoyce in their tears Epaminondas went sad about the City when the Thebanes were a revelling when others have been in May-games and Merriments and lascivious Enterludes it will cheer up thy spirit that thou hast been sorrowing for thy sin Object 3. But thirdly it 's Objected That godliness puts us upon hard services we shall meet with many scandals great sufferings and persecutions for the name of Christ we shall meet with sore temptations and tryals Peradventure we may be brought to fry at a Stake for Christ How then can the ways of godliness be ways of pleasantness A. Notwithstanding the hardest sufferings that the heart of a godly man shall meet withal yet there 's that delight in the ways of godliness as to uphold the heart under all sufferings and carry it on sweetly How much did the Martyrs rejoyce They kist the Stake welcomm'd Fire and Fagot some of them leapt for joy wrote singular Letters for the confirmation of their Brethren Godlyness will carry thee chearfully through sufferings It will make thee account thy Chains as Ornaments thy Prison thy Palace thy Dungeon thy Paradise Gods people suck sweetness out of the bitterest hearbs They finde an Honey-comb in the carcass of Lyons They never see so much of God in prosperity as adversity Never do they feel more inward comforts then amidst outward sorrows for then God settles the tranquility of their spirits and the serenity of their consciences Christ appeared to Mary weeping to Jacob at Bethel to Elias after forty days fasting God brings forth his Cordials to his people in their forest tryals so that whatever sorrows hardships and troubles they meet withal abroad yet they have joy at home and though they may make many a hard meal yet a good conscience is to them a continual feast There 's one Objection more which I shall answer and then proceed Object 4. Some object from common experience When people come into the ways of godliness they do not finde that delight and joy as they had before The world observes them to be more melancholy and of a heavy dumpish spirit This is a meer calumny of the Devils raising to keep men off from the ways of God This is a great pull-back and Remora to the conversion of many souls I shall give a more full and I hope satisfactory Answer to the Objection in these following Considerations 1. Religion denys not civil courteous and affable behaviour Consid 1. Religion denys not civil behaviour Religion forbids not a chearful disposition Nay there 's a Judgement threatned to the contrary Deut. 28. 47. Because thou servedst not the Lord thy God with joyfulness and with gladness of heart therefore shalt thou serve thine enemies saith the Lord. A churlish Nabal is a dishonor to Religion Take heed therefore of discrediting the Gospel by your sad melancholy spirits lest the world bring an evil report upon the ways of godliness None have such chearful spirits as true Believers Their heart is full and must have a vent their tongues countenances carriages will shew that they have comfort in God But secondly consider thou maist mistake Gods children Thou Consid 2. Gods children are serious accountest that sadness and sorrow which is seriousness gravity and a stay'd compos'd carriage The carriage of Gods children must be sober and grave their words serious season'd with salt and their whole conversation must be such as may adorn their profession Phil. 1. 27. Onely let your conversation be as becometh the Gospell of Christ 3. Consider Gods people may appear sad because they are out Consid 3. Gods children are sad when out of their element of their element When the Fish is out of its element of Water it cannot enjoy it self Birds do not ordinarily sing upon the ground
in Prayer What sweetness in Hearing What activity in Meditation Are your affections on the wing soaring aloft to Heaven Doth this joy quicken your spirits to a chearful performance of duty and make the Chariot Wheels of your souls move swiftly Then this is a spiritual joy Whereas natural joy makes a mans heart dead in spiritual things When men are full of worldly joy if you interpose some savory discourse of God and his ways those men who had fluent tongues before can say nothing they are as it were dead men their hearts are as Nabals as a stone within them Sixthly and lastly Spiritual joy will support the spirit and bear up Qual 6 the heart in the want of all outward joy and pleasantness Hab. 3. 17 18. Although the fig-tree shall not blossom neither shall fruit be in the vines the labor of the olive shall fail and the fields shall yield no meat the flock shall be cut off from the fold and there shall be no herd in the stalls yet I will rejoyce in the Lord and joy in the God of my salvation A soul that hath onely natural pleasantness is all amort and quite cast down when any affliction befalls it But a soul that hath spiritual pleasantness amidst all sorrows findes comfort in God to swallow them all up When crosses and afflictions befall a childe of God then is the time for tryal of his joy Rom 5. 2. By whom also we have access by faith into this grace wherein we stand and rejoye in hope of the glory of God He kisseth the rod Amidst outward sorrows he feels inward consolations an exchange of worldly for spiritual joys The fourth Use shall be for Direction you will ask How shall we Vse 4. For Direction carry on the work of God chearfully A. 1. Take heed of allowing thy self in any secret sin A secret sin allowed of will dash all thy mirth I told you before aâ— saying of Luther for its excellency I reminde you of it again Vnaguâ—tula malae conscientiae totum mare mundani gaudii absorbet No way in the world so conducible hereunto as the purging out thy corruptions the exterminating of sin out of thy soul The fewer sins the more will be thy joy as I may instance in David who complain'd of broken bones and Prayes Restore unto me the joys of thy salvation that the bones which thou hast broken may rejoyce 2. Study seriously and frequently all the ways of godliness The more knowledge thou hast of the ways of God the more delight wilt thou take in them The saying is Ignoti nulla cupido Principle thy heart therefore aright in the ways of godliness and labor for more knowledge of them Labor to know the beauty and excellency and incomparable riches of Christ The ignorant people ask What is thy beloved more then another beloved Labor to comprehend with all Saints the heighth depth length and breadth of the love of God Be not content with that measure of knowledge which thou hast already attained but get accessions and additions to it Psal 9. 10. And thâ—y that know thy name will put their trust in thee for thou O Lord hast not forsaken them that seek thee 3. Put in practice the Divine Art of Meditation This is the spiritual digesting of the Food of Heaven O what abundance of comfort do Christians feel by Meditation Meditation is Animae vehiculum it carrys up thy Devotions to Heaven To go to duties with a barren dull spirit there 's no delight but to go to them after spiritual Meditation this is sweet and pleasant indeed Thus Isaac meditated in the fields Mary pondred Christs words in her heart Sequester therefore your souls apart from all worldly intanglements and meditate of the riches of Christ of the excellency of his ways and by this means your spirits will be elevated and you 'l perform duties with more vigour and alacrity of spirit Fourthly and lastly Be sure to walk uprightly Get an upright heart and thou mayest take comfort in whatsoever thou doest Pro. 10. 9. He that walketh uprightly walketh surely but he that perverteth his way shall be known Many complain I cannot do as others do I want those joys they have I cannot perform duties as well as they I direct thee to be sure that thy heart be upright that what thou doest is in sincerity and God will accept sincerity in lieu of perfection Is then thy heart upright Is it the desire and endeavour of thy soul to close with God Dost thou not willingly allow thy self in any sin be of good comfort It becometh the upright to be joyful I have one Use more for consolation to the people of God who Vse 5. For Consolation by experience subscribe to the truth of the Doctrine That all the ways of wisdom are ways of pleasantness To these comfort appertains as their peculiar right and interest They find comfort coming in amidst all their religious services amidst their tears and sorrow for sin they feel joy coming in they have tasted and felt how sweet the Lord is And if there be now such comfort in via what will there be in patria Si adeo dulcis quaerenti saith a Father quid invenienti You therefore that are acquainted experimentally with these truths That the ways of godliness are ways of pleasantness I beseech you manifest the truth of these things Tell and discourse to one another speak what good God hath done for your souls Many are kept back from God hy reason of scandals and calumnies that Religion makes men of melancholy and dumpish spirits Confute therefore these mistakes both by your words and actions Tell others and strive to win them to God and allure them with the narration of the delights and soul-ravishing comforts that you have found in these ways O â—abor to comfort others with those comforts wherewith you your selves have been comforted in particular And so walk in the ways of God Let your actions be so carryed and the whole frame of your soul so ordered that it may appear to the whole world That all the ways of wisdom are ways of pleasantness Rejoyce therefore in the Lord. Delightfulness in the ways of godliness put a beauty upon them We have a sweet promise Isa 65. 18. But be ye glad and rejoyce for ever in that which I create for bâ—hold I create Jerusalem a rejoycing and her people a joy A joy in the abstract and it 's Gods work of creation You therefore to whom God hath darted the beams of his reconciled countenance I counsel in the language of our Saviour Sons and Daughters be of good comfort and go on chearfully Let your hearts as Jehoshaphats was be lifted up in the ways of God When the Spirit of God witnesseth to your spirits that ye are the children of God there must needs be abundance of joy in your souls And here 's your ground of rejoycing that your names are written in the Book of
reconciliation The soule cannot feed on gold you may as easily fill a bagge full of spirituall graces as satisfie an immortall soul with the world The riches pleasures c of the world are no way suitable noe way satisfying not in the least measure commensurate to the vast and boundless desires of an immortall heavenly-borne being soul The high-Priests money could not satisfie Judas as soone as conscience pricked him he could keep the money no longer Honours could not satisfie Haman What doth all this availe me c The foole in the Gospel could not be satisfied with the barns he already had he must have bigger It is not within the sphere of the activity of any sublunary thing to satisfie an immortal soule 6. The world is unhelpful and unprofitable in the evil day There Aggrav 6. The World is unhelpful in the evil day are 4 evil dayes wherein the world cannot help 1. In the day of affliction losse of husband wife children what can the world doe thee good In the day of a tormented conscience all the worlds goods cannot pacify a tormented conscience 2ly In the day of death The world cannot bribe death 4ly In the day of judgment no help no comfort from the world A friend we say is known in adversity it plainly appeares that the world is a very false perfidious enemy because it serves thee as Absolom's Mule served him left him helpless in a time of misery hanging between heaven and earth 7 And lastly The world in all it's bravery in it's greatest estate and Aggrav 7. The World is momentany confluence is but momentary transient it cannot help beyond this life it canot carry us to eternity It passeth away 1 Joh. 2. 17. The ambitious mans honours promotions high places cannot follow him to another world An ungodly great man noble and honourable in the world when he dieth he shall be degraded of all His honours will not follow him to hell he shall be there base ignoble inglorious The riches of the covetous Mammonist shall not goe to bell with him they cannot corrupt the flames nor bribe the tormentours The voluptuous man's haukes and hounds cards dice cups shall not goe to hell with him as soone as death surprizeth him all these leave him What distinction can be given between the rich man's skull and the poor man's What difference doth death make between the noble and ignoble rich and poore Death cuts down all with it's sithe It 's mercy and free grace that makes all the difference Those 4 Summa Imperia were dissolved Sic transit gloria mundi The world is a Jonah's gourd like a vapor a bubble transient momentany uncertaine of short continuance Now weigh these together the excellency of the soule and vileness of the world as I have represented them in severall particulars Wee know Contraria juxtase posita magis eluccscunt And upon serious premeditation give in your verdict which would your rather have Oh! that God would move and perswade your hearts to make the better choice to prefer your pretious soules before all the kingdomes of the world and the glory of them Thus much for the doctrinallpart of the Text. The doctrine being thus proved and cleared by the forementioned comparison it now remaines that I should make the best improvement of it and set it home upon your consciences by particular Application I shall hold forth a sixfold use of this Doctrine which I shall endeavour to set home upon your consciences for Terrour Expostulation Exhortation Examination Direction and Consolation The first Use is a word of terrour and commination it speakes heavy tidings to all those who preferre the pomp and glory of the world 1 Vse for Terrour before their pretious soules how many preferre a base lust before their soules a penny profit before an immortal soul This is the condition of thousands the farre greater part even of the Christian world Now because every one will plead not guilty I l'e single out particular persons notoriously guilty 1. Ignorant persons who know not the excellency of a reasonable soule and Ignoti nulla cupido Discourse of the dignity of their soules and tell them of the infinite price pay'd to redeeme the soules of the elect they plead ignorance they are not book-learned But will this plea lick thee whole If thou art not book-learned yet thou must be heart-learned No kind of ignorance can acquit thee â toto though it may à tanto A sinne of ignorance in the Leviticall law had a trespasse offering An invincible gross ignorance amongst blind guides and blind corners where there hath been wanting a teaching ministry is lamentable but not excusable They shall be punisht with fewer stripes Hell shall not be heat so hot for them as for presumptuous sinners who sin against illumination of judgment and the bright shining light of the Gospel But they that suffer the least paines in hell shall suffer enough Doe not then plead thy ignorance that 's to purge one fault with another Now if a bare ignorance Ignorantia purae negationis an invincible crasse ignorance where meanes are wanting which wee have and enjoy if this be damnable and no excuse for a sinner for Rom. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's enough to leave any without excuse what shall we say of an affected ignorance which is Ignorantia pravae dispositionis a shutting of the eyes against the light to be ignorant of the worth of Christ and the soule in these days when knowlege aboundes as the waters cover the seas when as for the time and meanes they might have been teachers when notwithstanding such a marvelous light shining brightly yet they are in darkness notwithstanding sermon upon sermon c a constant powerfull ministry shining lampes yet still people are ignorant they know not God what shall I say of them Let me tell them that they are under a dreadfull curse as Jer. 10. 25. 2 Thes 1. 8. Thou hast a pretious soule and knowest not of it notwithstanding so many warnings and admonitions by the messengers of God whose fault is that thy own questionless thou maiest know O! desperate damnable ignorance 2. Negligent persons are to be reproved these are heedlesse and 2. Negâ—gent persoâ—s carelesse what become of their soules For their bodies and estates they turmoyle and vexe themselves rising early c. For a gainfull bargaine for increasing their estates for boone joviall company they can find time enough but presse them to the practise of religious duties they plead want of time They want not time but good hearts Manna is even ready to drop into many mens mouthes and yet they will not take paines to gather it Many are so supine and lazy that they will not step over the threshold to heare a Sermon Many have gifts and good abilities but let them lye rustie for want of using slothfull persons shall be cloathed with ragges The fountaine is opened people are not
care above all other things is imployed for their soules whose businesse and labour it is to worke out their salvation with fear and trembling Oh happy people whose hearts are lifted up in the waies of God whose maine design is to storme heaven and take it by violence who whilst others labour for pelfe and muck of the world they labour for the salvation of their soules Whilst others adorne and beautifie their bodies i. e. the outward man these labour to adorne the inner man i. e. their immortall soules Others labour to be rich and great in the world these labour to be rich in grace and great in the Favour of God Others not knowing nor understanding the worth of their soules preferre earthly treasures before them but true Believers set a higher rate upon their soules than all the Treasures under the Sun Oh happy people that make it their businesse to beautifie their souls with all the saving graces of the spirit As they have sown so they shall reap In this world they shall reap the first fruits but in heaven the full harvest There they shall attaine unto the end of their faith and hope even the salvation of their soules unto all eternity THE END OF THE FIRST DECAD A SECOND DECAD OF SERMONS Preach'd to the UNIVERSITY AT St. MARIE'S OXON BY HENRY VVILKINSON D. D. Principall of Magdalen-Hall Oxon. 2 Tim. 4. 2. Preach the Word be instant in season out of season reprove rebuke exhort with all long-suffering and Doctrine OXFORD Printed by A. LICHFIELD Printer to the University for THO ROBINSON M.DC.LX To the Christian Reader I Conceive it altogether impertinent and forreign from my Work in hand either to prefix an Epistle by way of Apology or detain thee any longer with a praeliminary discourse Onely be entreated Courteous Reader to take notice that this Second Decad of Sermons agrees in the same stile with the other two I know not wherein I vary from my self but pursue one and the same Method both for Matter and Form endeavouring to my best apprehension to declare all the Act. 20. 27. counsell of God Insomuch as comparing Sermon with Sermon notwithstanding the revolutions of times and various dispensations one and the self same Author may be easily discerned Sic oculos sic ille manus sic ora ferebat I purposely wave all along and abhorre all uncouth 2 Cor. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unscripturall Phrases and affectation of words coyn'd at the Mint of counterfeit Teachers My endeavour is to use plainesse of speech and as the Apostle exhorts to hold fast the form of sound words What censures I may incurre from such as have as was said of Bolsecus Religionem Ephemeram I value not nor of others who kick and winch because they are rub'd on the gall'd sore I heartily wish their amendment and then they will be of another mind and like that afterwards which they mislikt formerly Although I Preach'd these Sermons to a Learned Vniversity yet what at first I had in design through Christ that strengtheneth me I endeavour to carry on to this day and so hope to doe alwaies i. e. to make it my business to affect the hearts and speak home to the consciences of my Auditors by reproving and exhorting without partiality not in the least to gratifie tickle the phansie of any wanton wit of Athens or any itching Auditor whose phansie outruns his judgement How plain soever these Sermons may seem I am no whit discouraged hoping the plainer they are the better may be the successe because where least appears of Man God usually doth great things That no flesh may 1 Cor. 1. 29. glory in his presence but that the praise and glory of all may redound unto God alone Neither may I conceal such a mercy for which I can never be enough thankfull that I have been informed by severall persons who profest to me that they had received much good by severall of these Sermons Wherefore though when I have done the best I am but an unprofitable servant I am the rather encouraged to make these Sermons of Publick Use hoping that through the blessing of God they may doe much more good for the future and help people forward in the narrow way to life and give them a lift to Heaven As for my own failings for which I desire more and more to bee humbled I shall thanke him heartily who shall in a brotherly way discover them unto me It was Davids desire and may mine ever run parallel with his Let the righteous smite me it shall be Psa 141. 5. a kindnesse and let him reprove me it shall be an excellent oyle which shall not break my head If these labours such as they are be any way instrumental for the advancing of the Kingdome of Jesus Christ or if but one poor soul be by them as instrumental means begotten unto Jesus Christ I shall conceive that Eternity it self will he little enough to praise God for so great a mercy I often consider how God brings great things to passe by weak means as by empty Pitchers the Midianites were discomfited and at the sounding of Rams Judg. 7. 20. Josh 6. 20. 1 Cor. 1. 21. 2 Cor. 8. 12. horns the walls of Jericho fell down And by the foolishnesse of Preaching to save them that beleeve And I likewise consider that a willing mind is accepted Badgers skins Goats hair were accepted when with a willing mind dedicated to the Tabernacle the Widdows two Mites were accepted and Abrahams reall intention of Heb. 11. 17. offering Isaack was accepted for the deed What I shall adde further is this that I have offered these Labours according to my ability and should rejoyce if I could bring better and shall entreate thee Reader to help me with thy prayers and counsel that these may not lose their desired successe nor if God give life what I intend hereafter for publick view in a Decad of Practicall ireatises In a word be perswaded whilst ' its day to set a high estimate upon all the means Joh. 9. 12. of Grace put into thy hand as so many prices to get Wisdome withall Neglect not the great salvation tendred in the Gospel Lye at the Posts of Wisdoms gate and labour to digest what thou hearest and make thy own by Prayer Meditation and particular Application Dr. John Reynolds Presâ—dent of C. C. C. By every Sermon thou mayst reap some good if thou beest not wanting unto thy self * One of the most eminently Godly and Learned Divines that ever I read of since this was an University often profest that hee could get good by every Sermon he heard As he was a constant hearer of Sermons so he made charitable constructions of what he heard and was a ready counsellor and encourager unto Preachers I shall adde no more but entreat thee Reader to lay aside all prejudices and
meditatur Sanctius in Loc. quia eum recentium peccatorum non morderet cruciaretque conscientia c. As if Job had not been conscious to himself of late sins therefore he conceives that he now suffers for former sins thus some conâ—ecture as Sanctius observes on the place But this savors not of Jobs spirit though he was exemplary for holiness yet he was sensible of daily sins he knew himself to be a daily sinner he knew what a sinful nature he had full of pollution yet his youthful sins carryed the greatest filth and guilt in them which in his apprehension made the greatest gashes and wounds upon his conscience he knew that his youthful sins had most aggravating circumstances in them that a Bill of Indictment drawn up against them would be blackest and charge him homest Where upon Judicious Mr. Calvin gives two reasons why he speaks of the sins of his youth one is Because in that age lusts are most predominant the Calvin in lâ—cum nature of a man which is sinful doth then cast up his greatest froth the passions are most violent and therefore that age hath need of the strongest Bridle Another reason is Because Job meant to declare that God brought all his sins to remembrance as if he should frame an Indictment against him of all that he had done ever since he was a childe And herein he seems to complain of rigor seeing thou hast pardoned them wherefore dost thou lay them before me But we may not finde fault with God he punisheth less then we deserve The Lord is righteous we have sinned against him A fourth Query is what is meant by possessing the sins of Q. 4. Hieronymi translatio Chald. Parap Jun. in Loc. youth Jerome reads it consumere vis youthful sins may bring Consumptions upon old Age. The Chalde Paraphrase reads it Me haereditare facis Thus Junius interprets Efficis ut possideam haereditario jure As if elder years did inherit youthful sins Gray Hairs even old persons gray headed in sins receive the punishment of their youthful green headed sins for their inheritance It 's an observable note of Pineda on the place * Punishment is the Poena est quasi culpe prognata filia atque adeo ipse homo grandevus senex succedit sibi ipsi puero Adolâ—sâ—â—nti Pineda in Loc. Daughter of sin An old man is successor to himself a young man There is as it were a natural succession and derivation of sins committed in youth to become the inheritance of old age So that a sinner becomes his own Heir the old sinner the young mans Heir The meaning is A man that runs on in a riotous ungodly course following his swinge and full career in wickedness in the days of his youth shall feel the smart and bitterness of his sins in his old crasie bones We render the word in the Text ordinarily to possess and that is Emphatical A man that hath present possession of his Inheritance hath most points in the Law The right next Heir hath a legal Title Now when the Heir hath possession of his Inheritance this adds to the strengthning of his right Now an old sinner doth inherit and take possession of his youthful sins and this is a sad possession to possess the inheritance of sin It was charged upon Ahab for killing and taking possession there is the killing of the soul when there is possession took of sin He then may be said to possess the sins of his youth who feels the smart and pain of them who suffers bitter sorrows for them when the sins committed in his youth even breaks his bones when he comes to be old I have one Query more to propound How is it since Job an holy Q. man whose sins were pardoned yet complains of such an hand-writing against him charging upon himself youthful sins For answer you must know 1. That sins repented of and pardoned A. may yet prove gall and wormwood to the soul They that have repented must renew their repentance The remembrance of the wormwood and the gall the bitterness of sin will cost Gods people many a salt tear 2. Though sins may be pardoned yet the soul may not be able to read that pardon it may want the manifestation of the pardon though there may be a pardon sealed an acquittance a white stone in the Court of the Judge yet it may not appear so in the Court of a mans own Conscience 3. We are to know that Fatherly chastisements are the lot and Heb. 12. 5 6. Rev. 3. 19. portion of Gods dearest Children as the Scripture plainly sheweth There is a Judgement of Revenge and a Judgement of Chastisement Judgements of Revenge are the portion of the wicked Judgements of Chastisement are incident to the generation of the righteous As a Judge God will not pass an eternal Judgement against his people They are the beloved of his Soul and he loves them to the end but as a Father he may and doth pronounce many temporal Judgements as Chastisements against them The fruit whereof is to take away their Dross and Tin and to make them partakers of his holyness 4. It is wisdom in a godly man when present sufferings are upon him to call former sins to remembrance Afflictions brings sins to remembrance Job lookt back upon his former failings he was not unmindeful of his present failings but his former in an especial manner might call for a rod of correction to whip out his folly When afflictions befall us we should inquire into the cause and search out our sins and be humbled for them So Josephs Brethren when distress befell them in Aegypt called to minde their Gen. 42. 21. cruelty against Joseph many years before committed Thus you have heard the Explication of the words from which I 'le draw one Point of Doctrine which I take to be the fundamental Doctrine of the Text That sins committed in our youth will cause much smart and bitterness Doct. in our elder years This Point lies plainly in the Text I shall make it the ground-work of my ensuing Meditations In the prosecution whereof I shall pursue my plain and accustomed method by proving the Point from Method of handling the Doctrine Scripture confirming it by evidencâ— of Reason and reducing all to point of practice by way of Use and particular Application For Scripture proof Job speaking of the momentary joy of wicked men cap. 20. v. 5. sets forth his judgement v. 11. His bones are full of the sins of his youth Hos 12. 14. He shall leave his blood upon him as Diodate and others observe God will not pardon him his sin nor cleanse him from it but will keep it still in remembrance to punish him for it at his appointed time God makes a grievous complaint against Samaria and Jerusalem under the names of Aholah and Aholibah Aholahs youthful Whoredoms are charged upon her Ezek. 23. v. 8. And likewise the same charge
is given in against her Sister Aholibah v. 19. See their doom v. 33 34. The cup of astonishment and desolation should be their portion David being sensible both of the sins of his youth and riper age how heavy they would be upon him if God call'd them to remembrance prays earnestly That God would not remember them against him Psal 25. v. 7. Though he was a potent King and an excellent Musitian a Man of a sanguine complexion and such naturally are most chearful yet after he had committed those two scandalous sins Murther and Adultery he lost his former chearfulness he complains of broken bones Psal 51. 8. of restless bone Psal 37. 3. of diseased bones Psal 6. 3. His sad condition is fuâ—ther aggravated Psal 6. 6 7. 38. 1 2 3 4 5 6 7 8. You know by experience that some sprains and bruises that you have got in the heat of your youth afflict you sore in your old age old men feel some blows some aches and pains which they have got many years before some over-strain themselves by running wrestling or such like violent Exercises and they feel the smart thereof in their old bones So likewise the sins which young meâ— venture on their Whoredoms Voluptuousness Carousing and Gaming which they make light of now may lie heavy upon their spirits in old age so that when green sins and gray hairs young sins and old bones meet together there will be more bitterness in the remembrance of them then ever there was pleasure in the commission of them The Devil will let a man alone a great while whil'st he is young and follows his Voluptuousness The Devil thinks he is sure enough of him But when old age comes and a sinner then is awakened from his security then the Devil bestirs himself all that he can bringing all his sins to remembrance and tempting him to dâ—speration It 's a good note of Estius Estius Insidebit calcaneo The Serpent will be most busie to do us mischief in the end of our life So then take it which way you will when God comes to reckon with sinners there will be bitterness Sin it self is a bitter thing Affliction is the punishment of sin and that is a bitter thing and Repentance which is the instrumental means prescribed is no pleasant potion The issue is indeed sweet because they that sow in tears shall reap in joy Yet the Scripture sets forth Repentance by breaking the heart afflicting the soul going mourning all the day long like the mourning for an onely Son Zech. 12. 10. Sin will cause bitterness in the end That this may appear more evidently I will give in the demonstration of the Point by evidence of Reason The first shall be drawn from the rule of Equity and Justice There is a Commutative and a Distributive Justice in the Commutative R. 1. Drawn from the rule of Equity Justice Justice Inter vendenda emenda equity and good conscience must take place the Commodity sold must be worth the money given and the money given must be worth the Commodity this is most true yet not in that sence which I drive at this present But there is a distributive Justice and the rule thereof is suum cuique Tribuere this serves for my purpose It 's just with God to give a sinner his own to pay him in his own coyn to let him reap what he hath sowed That as in his youth he hath sown the seeds of wickedness so in his old age he should reap the fruits of sorrow and bitterness It 's Eliphaz experience Job 4. 8. They that plow iniquity and sow wickedness reap the same youth will have its swinge No bands will hold them no bounds will keep them in they will have their own ways and its just with God to let them be filled with their own ways Prov. 5. 22 23. His own iniquity shall take the wicked Prov. 5. 22 23. himself and he shall be holden with the cords of his sin he shall die without instruction and in the greatness of his folly he shall go astray Isa 3. 10 11. Rom. 6. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro stipendio quovis salario accipitur Piscut Compare those two different Sentences together Isa 3. 10 11. Sin hath a voice it cries aloud for it's wages and that is a dead pay Rom. 6. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Young men rush into sin with greediness but they take not into their thoughts the consideration of a day of an account There will come a day of visitation a day of recompense when God will reckon with thee for thy most delightfull sinnes In thy elder age thou must feel the smart of them and possess a bitter inheritance Read that sacred Irony of the wise man Rejoyce O young man c. Eccles 11. 9. Reas Second drawn from the nature and quality of Sinne. A Second Reason shall be drawn from the nature and quality of sinne every sinne is a pollution a defileing of the conscience there is an abundance of filthiness in every sinne this the Psalmists question implyes wherewithall shall a young man cleanse his ways Psal 119. 9. Sinne in Sctipture is called lewdness folly perversness uncleanness compared to a menstruous cloath to dung vomit mire poyson c. There is nothing so loathsome in our eyes as sinne is in the pure eyes of God sinne is the poyson of the soul sinne is worse then hell then the Devil more black more ugly then either of them Quod efficit tale est magis tale There would be neither hell nor devil were it not for sinne Now then if every sin be thus filthy what shall we say of youthfull sinnes which are committed with vigour greediness alacrity when men sell themselves to work wickedness and spend their marrow and strength in the devills service these though they litle think of it will one day feel the smart of their youthfull vanityes if God open their eyes to see the filthiness of their wayes and to loath themselves their sinnes will cost them many a salt tear Hence will follow an holy self-confusion self-displacency and abhorrence Jer. 13. 19. Job 42. 6. as was iâ— Ephraim and Job Though they wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore witt It s a great mercy if they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after wit A Third and last Reason shall be drawn from the severall aggravations of those sinnes which are committed in the dayes of our youth Reas Third from the aggravations of youthfull sins 1 Aggravat because youthfull sins are committed with greater violence Job 11. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arist Eth. l. 1. â— 1. 1. They are commited with a great deal of impetuousness and violence Though the story of Phaeton be fabulous and I purposely wave Poeticall Fictions yet the morall is sound that rash young men may set all in a combustion Job hath a full comparison A young
sins with delight which in their elder age will prove Gall and Wormwood even Gravel as Solomon speaks Prov. 20. 17. Give me leave out of love to your souls to deal plainly with you and to be your Remembrancer of some peculiar reigning sins which upon observation I finde more ripe amongst young men I exclude not nor excuse them from other sins for who can say his heart is clean whose heart is not a Womb to bring forth the most hideous Monsters whose heart is not a Garden to bring forth the most rank poisonous weeds whose heart is not a sink to entertain the most noisom carrion but that Grace preventing renewing and sanctifying Grace steps in and keeps a soul from such foul acts â—ut I say upon grounded experience these sins amongst young men are most notorious for which there is exceeding great cause of humiliation The first sin I shall mention is Voluptuousness Young men 1. The sin of Voluptuousness are all for their pleasures addicted to their sports and vanities It 's lamentable to consider what a great deal of precious time is thrown away in vain pleasures by some young men I wish there were none such within our Walls What abundance of time is spent I say mis-spent by many young men in Ball-courts Cards Dice Tables with Hawks Hounds one of which hours cannot be recalled I have read the Story of John Husse whom Luther calls Sanctissimum Martyrem when the Bishops put a ridiculous Crown upon his head to make him their Ludibrium he made this Answer My Lord Iesus for my sake did wear a crown of Thorns why should not I then for his sake wear this lâ—ght crown be it never so ignominious Truly I will do it and that willingly You know saith he In my younger years which grieveth me now I have dâ—lighted oftentimes to play at Chesse have neglected my time and have unhappily provoked both my self and others to anger many times by that play You may make good use of the words of this Holy Martyr which were the words of a dying Man and an eminent Martyr for Christ I shall not dispute at present the lawfulness or unlawfulness of that Play Be it never so innocent never so indifferent where those ill consequences are produced viz. Loss of much time and provocation to much anger it s the safest way to lay it aside and the like may be said for other Games which Cicero are doubtful disputable Abundans cautela non nocet Aristotle by no means will have happiness to consist in pleasure He calls voluptuous persons Slaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lead a life more beseeming a Beast then a Man The best of Orators gives this character of Pleasure That it is esca omnium malorum and looks upon a voluptuous person as one that hath un-manned himself and not worthy the name of a man It was a famous Speech of Titus Caesar That he had lost that day wherein he had done no good Consider of O amici perdidimus diâ—m Tit. Caes this that day is lost wherein you have done God no service when you have wasted your time in idle Company Drinking Gaming Carowsing What comfort can you take when you come to die What good will your boon Companions do you They will prove as miserable Comforters as the High Priests to Judas Matth. 27. 3. They said What 's that to us see thou to that O this sin of Voluptuousness reigns thorowout the Land How many make their Recreation their business their imployment eating and drinking and rising up to play with the Idolatrous Israelites Believe it my Brethren mis-spent time will lie heavy upon your consciences when you come to die Then thou wilt cry Call time again call time again as some have done on their Death-beds Then what promises would'st thou make if thou might'st live a little longer Thou would'st redeem every vanity with an age of preciseness O how thou wilt curse those prophane Companions that called thee from thy Study to the Tavern that inticed thee from a Sermon to a Whore-house Then thou wilt finde by experience that thou hast been mistaken all the while and that there is no solid real pleasure in the ways of sin May these considerations disengage and wean your hearts from sensual Pleasures Neither do I cry down all Pleasures this day onely I perswade you to make the best choice to turn the stream of Carnal and Sensual into Spiritual and Heavenly Pleasures Would you have Pleasures follow Wisdoms Tracts Prov. 3. 17. Are you all for Delights Delight your selves in God Psal 37. 4. Are you for Joy rejoyce in God The joy of the Lord is your strength Neh. 8. 10. A Second sin I shall name is contempt of superiours Young 2. Contempt of Superiors men would gladly have the reynes of government let loose they will fain be lawlesse left to their own liberty every one to doe that which is good in his own eyes no Bonds will hold head strong refractory spirits they joyne with those in their resolution to breake of all bands Psal 2. 3. I could wish heartily those complaints were not verified of our times Isa 3. 5. Lam. 5. 12. Lam. 4. 16. I am sure the 5th commandement is obligatory so is the precept Heb. 13. 17. God is the God of order and not of confusion if the order primi secundi be not observed If there be not governing and obeying But if Levelling designes of a rude multitude that bellua multorum capitum take place there will be a dissolution of the continuum and we shall be reduced into the first Chaos Therefore to you my Elder Brethren I addresse my exhortation to keep up that authority that God hath put into your hands Let no man despise you Keep up good discipline Set up Catechising in all your houses Teach those under your charge their particular dutyes season them with the knowledge of God in their youth and train them up in their duty and when they are old they will This I heard Mr. Herbert Palmer preach at Aldermanbury never forget it I have heard that in the beginning of that horrid Irish rebellion some Servants cut their masters throats and told them they should have taught them better Were there better Masters there would be better servants You that are Tutors and have the inspection of others look upon your selves as Pro-parents and be faithfull in your trust Doe you read diligently to them I wish you all did else Take heed of sloathfulness of hiding your Talents in a Napkin But let me ask you plainly you that find young men licentious head-strong and refractory doe you pray frequently with them and for them Doe you Catechise them Doe you teach them knowledge in Aristotle and doe you not much more teach them knowledge in Jesus Christ Let us then all in our places and capacityes look to our charge and doe our duties with diligence and fidelity
be such a bitter sorrow for sin as for the losse of a first-born like the mourning of Hadad-rimmon in the valley of Megiddo Peter denyed shamefully and wept bitterly David watered his Couch with his tears Mary Magdalen out of whom Christ cast seven Devils washt Christs feet with her tears and wip'd them with the hair of her head Let it be bitter to remember that thou hast been so undutiful to so gracious a God that thou hast provoked such a merciful God to wrath whose nature is to shew mercy O how this consideration should melt thy heart into a soul-reforming sorrow Sins may be compared to the waters of Marah so bitter as none could drink of them Sin is a very bitter thing it produceth bitter effects But God shewed Dir. 2. Look through all Humiliations unto Jesus Christ Moses a Tree which made the Waters of Marah sweet The bitter Tears of Repentance and the most bitter afflictions which sin produceth will end in joy to those that are truly penitent 2. Though thou must be humbled and he that was never humbled never truly believed yet thou must not rest in thy humiliation but look unto Jesus Christ for a cure Thou must be sensible of the stings and wounds of sin and look unto Jesus Christ by the eye of Faith for a cure He is our peace Eph. 2. 14. No reconciliation but by him 2 Cor. 5. 19. No way to get healing pardon salvation but by him sue then out a Pardon sealed by the Blood of Christ O pray that be would cancel the hand-writing against thee and that by his Blood he would Justifie Sanctifie and Save thee No name no Mediator no Blood can make an Atonement for thee but this Blood of Sprinkling which speaks better things then the Blood of Abel 3. Having got a pardon through the Blood of Christ walk Dir. 3. Walk circuâ—â—spectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui exacte vivunt nolunt vel in minimis deficere cedere solent enim vel minutissima observare Favorinus circumsâ—ectly in thy whole conversation Eph. 15. 5. There is an Emphasis in the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids be watchful and circumspect take heed of re-acting thy youthful sins â—ill be renewing thy repentance and pray for more manifestation of Gods love unto thy soul 4. And lastly To conclude here is one word of comfort unto those upon whom God hath poured the Spirit of Repentance Old people that have truly repented of their sins shall have them imputed unto Christ and Christs righteousness unto them for Justification and let them read their blessedness Psalm 32. 1 2. Happy are they whose souls are washt white in the blood of the Use 4. For Consolation Lamb You that mourn for sin you shall be comforted You that bewail your sins and hate them and endeavor to walk closely with God in a holy conformity to his will you shall have this hand-writing blotted out And whether your sorrow be right and genuine you must try it by those Apostolical Characters 2 Cor. 7. 10 11. Let no man apply comfort to himself but upon Gospel terms And to you that are young upon whose hearts God hath wrought saving Grace in your tender years I must pronounce comfort to you Happy is it with you that God hath begun with you betimes and hath planted his fear in your hearts betimes You have heard how dear youthful sins cost many in their elder years O now be advised take warning fly youthful sins labour to be grave and serious in your carriages God hath done much for you what will you do for him speak good of his name advance his glory incourage your fellows to come unto God Remember that counsel which Christ gives Peter When thou art converted streng then thy brethren I beseech you all in the fear of God in the close of my Sermon to beware of youthful levity There is Mr. Jeremy Burroughs a great deal of frothy with amongst young men A Reverend Divine now with God used to pray That of all spirits God would be pleased to deliver him from a frothy spirit Beware of foolish Jesting Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be allowed in Aristotle yet it is condemned by St. Paul Eph. 5. 4. Let young Timothy be a patern for your imitation of whom Paul had such confidence And always labor to cleanse your ways according to that rule which I shall leave with you for a close of all Psal 119. v. 9. By taking heed thereto according to the word Iudgement and Mercy Set forth upon Gen. 6. 3. And the Lord said My spirit shall not always strive with man for that he also is flesh yet his days shall be an hundred and twenty years IN the precedent Chapter you have the Genealogy of the long Serm. 2. At St. Mary's Oxon. Jan. 12. 1652. Gen. 5. 27. liv'd Patriarchs of the old World It 's observable that every ones particular age is exactly reckon'd and though they lived some more some fewer years yet every one agrees in the same conclusion And he dyed Methuselah who lived the longest of all lived nine hundred sixty and nine years and he dyed The longest livers saw death and could not deliver themselves from the hand of the Grave These ancient Fathers though dead may be said to live in their Posterities They left behinde them a numerous off-spring the Earth is full of people and mankinde is now multiplyed into multitudes v. 1. And as the People so their wickednesses are multiplyed The more people the more sinners O stupendious ingratitude God multiplies their off-spring and revives their memory in the fruit of their loyns For what are Parents of many Children but themselves so much the more multiplyed yet these wicked Wretches by how much the more God encreased and multiplyed them in their Posterity by so much the more they encreased and multiplyed their wickedness against him their Creator And now their abominations are come to the full and they are ripe for destruction The Lord exercised Mercies bowels of Mercies patience long-suffering towards them waiting upon them many years Preaching to them by the Patriarchs calling them to Repentance and notwithstanding all the loving kindnesses forbearances patient expectations of a gracious God yeâ— they remain obstinate refractory incorrigible whereupon the Lord will not suffer his patience to be abused any longer his Servants and Ministry to be contemned his Holy Spirit to be grieved v. 7 8. The Creatures were made for the service of Man both he and they should be took away together Man was the Lord over the Creatures and when he was took away what use would there be of them as Chrysostome observes Man had abused the Creatures over which he had dominion Master and Servants both fall together thus the whole Creation groâ—neth by reason of mans Apostacy from God As the Beasts were made for Man so they became subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod
and the Lord in judgement left them to their choice and in their extremities bade them goe to their gods and see whether they would deliver them The Lord punished contrariety with contrariety If ye will not be reformed by these things Lev. 26. 23. 24. but will walk contrary unto me then will I also walk contrary to you and punish you yet seven times for your sinns And when we refuse to hearken to him when he calls he will refuse to hearken to us in our greatest extremities when we call upon him It 's a broken but a very pathetical speech of Christ to Jerusalem O that thou hadst Luke 19. 4â— known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes There is a Critical day set down there is a dreadfull judgement upon those that brought not the Lords offering in its season The man that is clean and is Numb 9. 13. not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people because he brought not the offering of the Lord in his appointed season that man shall bear his sinne The old world gave no heed to Noahs Preaching they neglected the time that God allowed them for repentance No moâ—e time was Matth. 25. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowed when that was once expired a deluge overwhelmed them The five foolish Virgins slâ—mbred and slept when they should have been preparing of their lamps they went to buy oyle and in their absence Christ came and perpetually shut them out Esau sought Heb. 12. 17. â—enedictionem illam exquisissâ—t Beza the Blessing carefully with rears yet hee was rejected hee came when it was too late How many mischiefs befall men for neglecting their opportunities All these considerations should be as so many warning-pieces unto us and as so many prevalent incentives to cherish the whispers of the Spirit to take the benefit of the season Now whilst the Lord bids us seek his face our hearts must eccho back Thy face Lord we will seek Let us hearken to the motions of the Spirit and the checks of our conscience let us make much of the Spirit let us take heed of quenching and grieving of the holy Spirit whereby we are sealed unto the day of redemption An Angel swears in the Revelations There shal be no more time How soon Revel 10. 6. â— time may cease the Spirit cease working we cannot tel and time may be swallowed up in Eternity And therefore take this Caution as a word spoken in due season Beware of sadding the Spirit drive him not away from you for once having a repulse for ought you know he may come no more And thâ—â—â— have dispatch'd three Heads propounded of my Method I have asserted the truth of the point from Scripture â—eâ—timonies plainly evidencing the greatnesse of the Judgement when the Spirit of God departs from and will strive no longer with a people I have shewed how many wayes the Spirit usually strives with a people I have given in the reasons for the confirmation of the point In the next place it remains that I should reduce al home unto point of Practise by way of Use and particular Application This Doctrine affords six special Uses For Information Exhortation Reprehension Examination Direction and Consolation In the first place this serves for Information what a dreadfull Vse 1. For Information judgement lyes heavy upon any person whatsoever with whom Gods Spirit will strive no longer Was it not an heavy judgement when Gods Spirit left Saul and an evil spirit was sent to torment him Was it not an heavy case and dreadfull when the Philistines made war upon him and the Lord was departed from him And Samuel said to Saul why hast thou disquieted me to bring me up 1 Sam. 28 15 And Saul answered I am sore distressed for the Philistines make war against me and God is departed from me and answereth me no more neither by Prophets nor by dreames therefore I have called thee c. When Gods Spirit quite leaves a soul then the evil spirit takes possession of it Satan entred into Judas his heart and set him on work to betray Christ and when conscience gave him a bang and made him throw down the mony he felt Hell-fire flashing in him and betook himself to a desperate remedy to be his own executioner So I have read of Julian after he had departed from God and turn'd Apostate he had in his conscience more blows and butcherings Plures ictus laniatus At last when a dart hit him and gave him his fatal wound no man knowing from whence that dart came for it was a signal blow from heaven and was indeed the immediate hand of God at last he confest Thou hast overcome O Galilean thou hast overcome Vicisti Galilaee vicisti Now a little to set forth the greatnesse of the judgement upon those with whom Gods Spirit will strive no longer I le represent it you in these ensuing aggravations When God takes away his Spirit he usually takes away his Ordinances Whilst the Palladium remain'd with the Trojans they Aggrav 1. When God takes away his Spirit he usually takes away his Ordinances thought themselves secure The Jews put great confidence in the Ark they fet the Ark and went to battle with it against the Philistines and afterwards cryed up the Temple of the Lord the Temple of the Lord Herein they were superstitious they fâ—iled in putting too much confidence in the Temple They were Idolaters and followed Baal and Ashtaroth and thought the Ark would secure them The Ark would no more shelter prophane idolatrous people than the horns of the Altar would secure and shelter a Murtherer Yet questionlesse the Ark of Gods presence was a very great mercy and priviledge The Ark was kept away twenty yeares and they thought it long and the Text saith all the house of Israel lamented after the Lord. The sad report of the losse of the Ark brake Elies heart first and he fell down backward and his neck brake He heard 1 Sam. 7. 2. of the death of his sonnes their death went near but the losse of the Ark went nearer and Phinehas his wife named the child Iâ—habod saying the glory is departed from Israel because the Ark of God was taken She fell in travel upon that sad news and dyed presently 1 Sam. 4. 18 21 22. The taking away Ministers Ordinances Sabbaths are dreadfull judgements upon a people This the Prophet Amos foretels of Behold the daies come saith the Lord that I will send a famine in the Amos 8. 11. land not a famine of bread nor a thirst for water but of hearing the word of the Lord. And Christ himself threarens The kingdom of Matth. 21. 43. God shall be taken from you and given to a Nation bringing forth the
as quench the Spirit which is forbidden 1 Thess 5. 19. such as deride praying by the spirit such as slight and scorn men of the spirit I mean such as are of a pretious annointing in whom the Spirit of Christ dwells O how sad will their Audit be 2. It reproves barren and unprofitable hearers who notwithstanding all the strivings wooings and waitings of Gods Spirit by the Ministry of the Word yet remain barren and unfruitful The Apostle tells their doom The earth that drinketh in the rain that Heb. 6. 7 8. cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth a blessing from God but that which beareth thorns and bryars is rejected and is nigh unto cursing whose end is to be burned When Christ found nothing on the Fig-tree but leaves he said unto it Let no fruit grow on thee henceforward for ever and Matth. 21. 19 Luke 13. 7. presently the Fig-tree withered away And the Vine-dresser said Behold these three years I come seeking fruit on this fig-tree and finde none cut it down why cumbreth it the ground 3. It reproves secure persons setled on their Lees Let Gods Spirit strive never so often it is all in vain They think all is well with them they conceive their Estates very good Multitudes now adays are possest with a spirit of slumber and drousiness and this is a dreadful sin and a judgement both Rom. 11. 8. God hath given them a spirit of slumber eyes that they should not see and ears that they should not hear to this day Is not he a desperate fool that dares sleep upon the top of a Mast Is not he much more that notwithstanding judgements threatned in Gods Word against rebellious sinners yet is secure heedless and satisfied in his present condition This is that carnal security mentioned which is under such terrible woe Deut. 29. 19 20. It shall come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his name from under heaven 4. And lastly This reproves all impenitent persons who notwithstanding all the Sermons they hear notwithstanding all the reproofs admonitions wooings knocking 's of Gods spirit yet remain impenitent Impenitency is that great soul-damning sin Christ tells us Rev. 3. 20. Behold I stand at the door and knock Rev. 3. 20. Ezek. 18. 31. if any man open to me I will come in and sup with him And the exhortation of the Prophet runs Cast away from you all your transgressions for I have no pleasure in the death of him that dieth wherefore turn your selves and live So God expostulates the case with them Though by our own strength we cannot stand not by our own poweâ— will any good thing yet we may doe much more good then we do Can not the same legs carry a man to the Church which carry him to an Ale-house oâ— Tavern It s want of a good heart and love to the Ordinances of God that make men so negligent of the good of their souls Who forceth thee to swear thou saist thou canâ—â— not leave it custom is become another nature Is it not thine own corrupt heart that causeth corrupt communications The Devil cannot compel to sin he perswades and enticeth neither doth God tempt any man Jam. 1. 13 14 15. But every man is tempted when he is drawn away of his own lust and enticed then Jam. 1. 13 14 15. when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Tremble and stand amazed thou impenitent person that resisteâ—â— so many strivings of Gods Spirit so many checks of conscience so many warnings from the word O that thy heart might be touched with remorse and repentance for thine impenitency yet thou livest under the sound of the Gospel who knoweth but the spirit may this day once more move woe and beseech thee to be reconciled O do not refuse O do not slight these invitations A City besieged as we read Deut. 20. 11 12. If it make thee answer of peace and open unto thee thea the people that are found therein shall become tributary unto thee but if it will make no peace with thee then thou shalt besiege it and smlte every male with the edge of the sword Just so now the Lord besiegeth thy heart offers thee peace intreats thee to repent of thy Oathes Sabbath-breakings contempt of the Gospel Drunkenness Uncleanness If thou wilt not receive such a gracious offer of peace to thy peril be it thou art the murtherer of thine own soul 4. I proceed to a fourth Use which is for examination Three Vse 4. For Examination Q. 1 Quaeries by way of tryal I shall propose and answer Q. 1. How may we distinguish of the strivings of Gods spirit from a spirit of error and delusion I answer in this wise 1. Gods Spirit strives by the Ministry of the word and directs A. 1 1. Gods spirit strives by the Ministry of the word us according to that rule Gal. 6. 16. As many as walk according to this rule peace be upon them and mercy and upon the Israel of God But a spirit of delusion deviseth ways of its own and is wise above what is written whereunto a curse appertains Gal. 1. 8. Though we or an Angel from heaven preach aâ—other Gospel then that which we have preached unto you let him be accursed 2. Gods Spirit leads into all truth It is a sâ—irit of truth But 2. Gods spirit leads into all truth the spirit of delusion leads us into all errors God will send strong delusions that they shall believe a lie 2 Thess 2. 11. 3. Gods Spirit makes us humble meek gentle A spirit of delusion 3. Gods spirit makes usâ— humble and meek makes us to swell with pride and pride and passions Gods Spirit meekens our spirit An Antichristian deluded spirit makes us boysteroâ—s inoâ—dinate in our affections But secondly The Quaery will be How we may distinguish the Q. 2 strivings of Gods Spirit from the strivings of our own spirits or natural conscience I answer thus 1. A natural conscience acts from a principle of A. 1 A natural conscience acts from a principle of fear fear of punishment and upon legal convictions hence come many torturings and strivings in natural mens consciences as in Ahab c. Herod feared John Baptist But Gods Spirit strives and moves the soul to act from a principle of love to Jesus Christ when the love of Christ constrains to duty that is genuine altogether 2. The striving of a mâ—ns own spirit and a natural
1 Joh 3 3. Jam. 14 8 thy self to cleanse thy hands and purifie thy heart this is a needfull study its time well imployed in searching our hearts in washing and purifying of the inward man 3. Be much exercised in divine meditation Meditate frequently Rule 3. Be exercised the divine in art of meditation of the four last things Death Judgement Hell and Heaven Entertain frequent and serious thoughts of â—ternity It 's a poynt of understanding and wisdome to consider our latter end Meditate what a holy place heaven is what holy company and what holy employments aret here Nothing that defileth shall ever come there Get up into the Mount with Moses let thy affections soare aloft being carried aloft with the wings of heavenly meditation This was Isaacs practise Davids and Pauls Were you acquainted with the singular benefit of Meditation you would not lye groveling here below your words thoughts whole conversations would bee in heaven 4. Consider the omnipresence and omniscience of God whither Rule 4. Consider Gods omnipresence canst thou goe from his presence how canst thou escape his knowledge If I sinne saith Job he marketh me Job 10. 14 15. God seeth thy secret sinnes hee knoweth all thy reservations and cunning conveyances All things are naked unto him with whom thou hast to deale and without holynesse thou shalt never see the face of God with comfort The serious consideration of the Omnipresence and Omniscience of God through the grace of God may prevaile with us to a circumspect and holy conversation 5. Set an high estimate upon and frequent diligently the holy Rule 5 Consider Gods Ordinances Ordinances of God They are called The beauties of Holynesse Psal 110. 3. There is a cleansing virtue in the Word of God Psal 119. 9. Gods face is beautifull his holynesse is his beauty Now by the face of God Calvin understands the Ordinances of God Psal 27. 8. Wait then O Christian at the posts of Wisdoms gate lye in the way where Christ comes by tarry at these Bethesdaes The Ordinances are the golden Pipes to conveigh the golden Oyle take heed of sitting loose from them Blesse God that your eyes behold your Teachers and that your Gospel is not driven into corners Improve these prices and spiritual advantages for the good of your precious souls 6. And lastly associate your selves with holy company Love Rule 6. Associaâ—e your selves with holy company where God loves now the Lord loveth his Saints It was Davids profession that his delight was in the Saints Psal 16. 2 3. Bee a companion to those that fear God If a dead coale be neare a live coâ—le it may be inkindled by it but if two live coales be together what abundance of heate will they give We read Mal. 3. 16. That they that feared the Lord spake often one to another Let not Christians be strange and shie of one anothers company But let 's unite as one man to conserre all our interests to give each other a lift to heaven Make them thy companions on earth whom thou hopest to enjoy in heaven to all eternity The last Use and so in a few words to conclude is a word of Use 5. For Consolation Consolation unto holy persons true beleevers the adopted sonnes and daughters of God when the day of Judgement comes and the whole world is in a flame they shall bee of good comfort That day which will be a day of terrour and revenge to the wicked shall be a day of refreshing and restitution unto them The Saints that sleep in the grave shall be awakned at the sound of the Trumpet and their bodies and soules shall bee reunited and they shâ—ll receive the consummation of their happynesse The Saints that are alive shall be caught up together with those that are dead in Christ in the cloudes to meet the â—ord in the air and so shall be ever with the Lord. The inference the Apostle makes should be ours wherefore 1 Thes 4. 18. comfort one another with these words O but I cannot see this in me I would be holy yet I cannot find this growth of holynesse in me Is this thy case goe thy way to God challenge him with his promise put his bond in suit Hee commands make you a clean heart but doth he not promise to give it Ezek. 36. 25. Comfort thy self with Christs praier to the Father He prayes Father sanctifie them through thy truth And know there may be grace where feeling may be wanting It s an excellent Joh. 17. 17. Eph. 1. 13. saying of Mr. Greenham We hold Christ by faith and not by feeling Feeling is an after thing After ye beleeved ye were sealed with that holy spirit of promise Is it the desire and endeavour of thy soule to be holy Notwithstanding infirmities yet is thy heart single and without guile be of good comfort thou shalt hold up thy head with comfort at that great day of accompt when the wicked shall wish that the mountains might fall upon them and the hills cover them from the face of the Lamb thou shalt behold Christ in the face with comfort when all these visible things shall be dissolved and the elements shall melt with fervent heat thou shalt be glad and rejoice at that day and enjoy eternall felloship with the blessed Trinity in whose presence there is fulness of joy and at whose right hand there are pleasures for evermore Did we but seriously consider of Psal 16. 11. these things wee should desire to bee dissolved and to be with Christ we should cry Come Lord Jesus come quickly we should have the Moon under our feet we should negotiate for the great things of eternity May all things that have been said make deep impression upon our spirits and prevaile with us to the love and practise of holynesse looking for and hasting unto the comming of God Though at that day the world be on fire we shall be safe though there shall be a general Assize wee shall be acquitted and that day of Judgement will be the Saints refreshing day Christ is their Redeemer and Intercessour VVho would not now be in love with holyness holyness will be holyness indeed at that day Only holy persons shall hold up their heads with comfort they only shall be able to stand in judgement God onely that made the heart can cleanse it Christ doth love and wash his people Le ts therefore pray for holynesse follow after holynesse Thus our fruit being unto holynesse our end will be happynesse The Necessity of the Knowledge of Regeneration Discovered from Joh. 3. v. 10. Jesus answered and said unto him Art thou a Master of Israel and knowest not these things THE report of Christs Miracles being famous every where Serm. 5. at St. Maries Oxon. Aug. 14. 1654. v. 1. insomuch that multitudes followed him at last one of an eminent Rank comes to visit and conferre with Christ v. 1. By degree he
was a Doctor by his Sect a Pharisee by his place and calling a Ruler as is supposed an Ecclesiasticall Governour one of the Jewish Sanedrim his name was Nicodemus The time when he came to Christ was by night VVhat a Tenebrio a night Bird surely he was afraid to be seen or known by his fellow Pharisees He had riches honours dignities to lose and therefore he would carry his designs with all privacie for feare of being put out of the Synagogue Thus preferments riches degrees Joh. 9. 22. dignities fear of men are oftentimes as so many fetters and shackles to clog men and keep them off from comming unto Christ Now followeth a Dialogue between Christ and Nicodemus First Nicodemus makes a declaration of his faith in Christ grounded upon v. 2. v. 3. the great Miracles that he wrought v. 2. Christ giveâ— him an answer concerning Regeneration A Sophister would cavil as if this answer had been impertinent and not suitable to what Nicodemus spake but indeed it was the most pertinent Answer that ever was given For Christ spâ—ke to the spiritual necessities and wants of Nicodemus Hee knew wherein this Learned Doctor was ignorant and therefore Christ teacheth him his A B C the Llements and first â—udiments of Christianity Christ took the Doctor out of the School of the Pharisees and he himself becomes his teacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Here is a vehement asseveration in a matter of highest importance It s said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From above some Beza Erasm reâ—d it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Heaven Beza and Erasmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again and the second time come to the same pass all which produce this fundamental assertion No Regeneration no Salvation Now Nicodemus proposeth an ignorant and un-doctorlike question v. 4. concerning entring the second time into his mothers wombe Christ takes yet more paines to instruct him v. 5. of being born of water and of the Spirit The Spirit of God is the sole Author of our Regeneration The Spirit sanctifieth and worketh like water As water washeth away the filth of our bodyes so the Spirit besprinkleth us with the blood of Christ and washeth away the filth from our soules This washing of water is mentioned Ezek. 16. 9. Hence some understand these expressions of Water and the Spirit of Spiritual water opposed to the ceremoniall washings of the Pharisees to which Nicodemus ascribed too much or else which is in effect all one to the Spirit working like water and thus Calvin and Musculus understand the words Aqua nihil aliud est quam interna Spiritus Sancti purgatio so Calvin Calvin in loc Musc in loc Omnis regenerationis operatio est Spiritus Sancti so Musculus Aqua tanquam operationis Sancti Spiritus Symbolum ac Signum adhibetur Further Christ confirmes his assertion in 2 Propohtions v. 6. That which is born of the flesh is flesh and that which is born of the Spirit is Spirit By Flesh we are to understand the corruption of our nature by reason of original sinne by Spirit the renovation of our nature by the holy spirit of God Here Christ distinguisheth of a two fold birth Natural and Spiritual to instruct Nicodemus who though a Doctor of the Law and had read Jeremy Ezekiel and other Scriptures speaking of a new heart a heart of flesh and circumcising of the heart washing of the heart yet understood not at all what those Scriptures meant and was altogether ignorant of the distinction of a naturall and spirituall birth Christ leaves not his Scholar suddenly but takes more paines yet to teach him to understand so hard a lesson v. 7 8. Christ sets it out by a similitude of the wind Motum scimus modum nescimus a man may be regenerate and yet not know how and when he came to be so How a man is made in his mothers wombe who can tell How a man lives may be told by the effects and so we may tell we are regenerate by its effects and operations as the tree is known by its fruit Som know how and when they came to be converted so Paul Lydia others say as was said of the blindman we know he was born blind but by what meanes he now sees we know not Notwithstanding all that hath been said Nicodemus is still ignorant and cannot by his reason Joh. 9. â— 21. understand these things though he cannot gainsay and disprove what Christ said yet he holdeth his conclusion and proposeth a question full of doubting and unbeleife v. 9. How can these things be Now Christ deals roundly with him and sharply rebukes him him that was a Doctor of the Law an Interpreter of Moses and the Prophets a man ocherwise of great learning and yet unlearned in the main fundamentall doctrine A man that was a teacher of others and yet one that needs a great deal of teaching himself in the maine principle of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which words contain a person reproving a person reproved and the Crime for which he was reproved 1. The reprover is Jesus Christ the great Prophet and Teacher Division 1. The Person reproving Christ. he that spake as never man spâ—kâ— He is a reprover and an Instructor both to Nicodemus Christ knew with whom he had to deal with a Pharisee one that stood upon outward righteousness and legall ceremonies one that was a teacher of others and yet had need of teaching himself 2. The person reproved is Nicodemus described by his degree and imployment The Article presixt is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Persons reproved Beza in loc ille Doctor hoc loco videtur Articulus suum pondus habere quo significatur Nicodemum non modo pro doctore sed etiam pro excellenti Doctore habitum fuisse ab Israelitis So Beza Nicodemus was the Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctor of the greatest repute and eminency among the Jewes he was not a Disciple but a Master the renowned teacher of all Israel as if all Israel had been his Scholars and yet this great Schollar must goe to School to Jesus Christ He Jun. in loc that was ille doctor Israelis tanta authoritate existimatione as Junius observes yet was ignorant in the maine things 3. For what was Nicodemus reproved Ans For his grosse ignorance 3. The things reproved and that not in circumstantialls but in Fundamentalls not in smaller matters but in the greatest of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. knowest not thou these things concerning regeneration this birth from heaven the new and second birth this being born of water and of the spirit Tu es ille magister Israelis magister insignis ad Israelitas verbo Dei erudiendos Praefectus ideoque indignissimum est c. so Calvin on the place Because the Scripture so often inculcats Calvinus in lâ—c this doctrine
It 's Arg. 5. Dâ—awn from the generall Resurrection of the Saints derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videri it signifieth the looking for something with the lifting up of the head or strerching out of the neck with earnest intention and observation Thus doe the Saints long for the appearance of Christ Heb 9. 28. it 's not an ordinary looking for it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Saints cry Rev. 22. 20. Come Lord Jesus The Saints looke for a better life 2 Cor. 15. 10. a howse not made with hands Their desire is to be dissolved and to be with Christ and when their bodies are in the grave their souls are in heaven They wait for a glorious resurrection and at the day of judgement it will be known who are Saints who are not Many that the world accounts hypocrites will prove reall Saints then Many that the world accounâ—eâ—h Saints will then appear to be painted hypocrites Those whom the world hath falsly condemned shal then be acquitted and those whom the world hath unjustly acquitted shal then be condemned That Tribunal is impartial and just no false judgement can be given there no unjust sentence no wrong Verdict shall be given by that Judge wherefore the Saints long for that day they earnestly desire the appearance of Jesus Christ And these breathings and longings are not invain for the elects sake Christ hath promised to shorten these dayes of sin and misery The 6 and last argument shall be drawn from Gods glory To Arg. 6. Drawn from Gods glory this purpose was man created to glorify his maker unto all eternity Now God will be glorified either in our salvation or damnation God hath ordained mankind to an eternal condition either of happyness or misery Now God will glorify himself in the fight of men and Angels in an eminent manner at the day of judgement when Christ shall passe a sentence of eternal absolution and say Come ye blessed of my Father c. Then will be glorified the mercy of God when he shall say go yee cursed then will be glorified Gods justice Thus you have heard the Doctrinal part of the Text proved by Scripture and reason It now remains that I should improve all unto our consciences by some useful Application A 3 fold Use I shall now make of this Doctrine for reproof Instruction and consolation 1 Use For Reproof 1. For Reproof This brings heavy tidings to all ungodly persons who live as if there were neither death nor judgement heaven nor hell Because this great day is not yet come they put it far from them How soon a particular judgement may befal them as it did Korah Dathan and Abiram Sennacherib Herod and others none can tell And how soon the general judgement may come is a secret locked up in Gods Cabinet As for Prognosticators and Wizards who determine the time when we are not to put the least confidence in such presumptuous persons who are no better then the Devils Chaplains But here 's the great wickedness that people consider not how soon they may be surprized They have not this day in their thoughts drunkards swearers adulterers oppressours voluptuous persons they run on in their mad careere and think not of this day Flagitious profligate sinners adde iniquity unto iniquity and treasure unto themselves wrath against the day of wrath and the declaration of the righteous judgement of God against them What shall we say of hereticks and blasphemers who like that horne which was Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 8. 12. which cast the truth to the ground Desperate hereticks are broke loose Socinians Familists Enthusiasts swarm like those flyes of Egypt and make the whole land to stinke But there will be a day of visitation a day of recompence all their varnishes pretexts and dissimulations willâ—ly open to the sight of men and Angels Manes Arrius and others met with dreadful particular judgements in this life However at the general judgement Macedonians that deny the Diviny of the Holy Ghost Arrians that deny the Divinity of Christ Circumcellians whose apes the Quakers are now adays and tread their steps all these shall appear before that judgement seat which they now dread not that God whom they now vilify shall judge them What shall we say of loose Libertines Jovialists Epicures dissolute livers who are mighty to powre in strong drink game and carouse away many pretious hours what shall we say of hypocrites who dawb juggle dissemble whose words are smoother then butter but within are sharp swords What shall we say of Apostates that desert their profession and relinquish their Principles and fly from Christs colours and fight under the banners of Arrius Macedonius Donatus or some of the same bran What shall we say of abominable livers Antinomians Athists and who overthrow Laws Rule Government and live as they list who run into all sorts of lasciviousness and follow sin with greediness Let me tell all such that they are already dead dead to God and goodness they are dead in sins and follow Satan their chief commander they dance after his pipe go when he bids go come when he bids come But a day of judgement will come then thou wilt be called to account for those cups which thou hast been mighty to poure down thy own throat and for those which thou hast forced on thy brother Then thou wilt be called to an account for thy secret whoredomes and abominations committed in the darke Then thou wilt be called to an account for those Sermons which thou hast scoffed at and gave no heed unto for those Sabboths which thou hast profaned and for all thy mispent time for all those precious seasons which thou hast squandred away All the creatures will bring in their Indictments against thee Imprimis For gluttony and drunkennesse thou hast eaten not for health but gluttony drunken not for strength but drunkenness The cloaths thou wearest will come against thee Thou spendest more for superfluities then would cloath many poor servants of Jesus Christ Thou followest thy fansy the Garbe and fashion of the time these thou art curious to observe and thou harkenest after all the new fashions but in the mean time considerest not how many of Gods children want cloaths for their nakedness All thy books in thy study shall come and witness against thee such great helps thou hadst such prices were put into thy hands but they were prices put into the hands of a fool for want of a heart to improve them All thy parts and gifts shall witness against thee thou hast hidden all thy talents in a napkin thou hast let thy gifts lye rusty for want of using All the Sermons Sabboths exhortations admonitions waytings treaties and striveings of the Holy Spirit will come and preferre a black bill of Indictment against thee who notwithstanding these pretious means yet didst not regard thy
from our bodies Yet a little while and grisly death the King of terrours will seize on us Here then must we be inquisitive what will become on our souls afterwards We see God writing vanity on all sublunary things and they are full of vexation The greatest riches are uncertain and perishing All the honours and riches in their greatest estate and confluence cannot helpe a man in the evil day nor satisfy an immortal soul nor bring a man to eternity Wherefore our great care and wisdome should be to get an endureing substance to get assurance of the love of God in Christ and his love isan eternal love We should be exhorted in the language of the Apostle Col. 3. 2 3. Set your affections on things above and not on things below For ye are dead c. Let me in a few words to press upon you the study of eternity adde these Moving considerations 1. This study of eternity is an honourable study It 's a most sublime noble study suitable to the soul The understanding of 1. Consid This is an honourable study man is a noble faculty of the soul and what more suitable for such a noble faculty to contemplate then the thoughts of eternity God and Christ and Glory the blessed vision communion with the Father and the Son these are objects fittest for the contemplations of an immortal soul What a degenerate sordid thing is it for Princes children to converse with base persons All Gods children are children of the great King of Heaven and Earth and for such to have their thoughts stuffed with trash and pelfe of the world O how unsuitable and unworthy is it The Lapwing is accounted an embleme of infelicity because she feeds on dung though she weares a Coronet upon her head Shall then our heavenly-born-being soules be prostituted to Mammon shall our thoughts be low and creeping Our thoughts and negotiations ought to be on life and immortality even the great things of eternity Our studyes and meditations should be on the things above heavenly treasures an inheritance that 's immortall undefiled that fadeth not away This is that noble that honourable study wherein we ought to be imployed 2. This study of Eternity is a most sweet delightsome soul-ravishing 2. Consid This study is sweet and delightsome study Job on the dunghill was comforted with the consideration of a better life and a glorious resurrection Job 19. 25 26 27. For I know that my redeemer liveth and this comforted Stephen when by the eye of faith he saw Christ even when the Acts 7. 55. stones were about his eares his temporall life was then a going away and he was hastening to a better That life was transient this permanent Oh! how sweet is the meditation of a God reconciled of a crowne of glory the price of our high calling This makes the Saints desire to be dissolved and to be with Christ The consideration of heavenly consolations sweeten the bitterest pills of afflictions For one moment in heaven will abundantly make amends for all our sufferings and sorrows on earth This serious consideration of Eternity will be a cordiall in all troubles I have read that Q. Eleanor suck'd the poyson out of the wound of the King her-husband I am sure the meditation of our everlasting estate will suck the poyson out of those wounds which affliction bring Oh! how delightfull is the thought of a haven to such as are tost up and down with stormes and tempests This world is a tempestuous sea rough and troublesome how delightfull is this meditation to a child of God to think I am passing through the rough sea of the world to an eternall Harbour 3. This is a most profitable study We read of treasures crowns 3. Consid This is a most profitable study high places inheritances layd up for the saints In this world riches fail in heaven is an induring substance In this world honours lie in the dust many are degraded in Heaven no degradation That honour is permanent Godliness hath the promise of this life and that which is to come 1 Tim. 4. 8. Wherefore then should we carke and care and turmoile for the pelfe of this world and in the mean time neglect eternal riches What a doe What a hurry What sollicitous turmoyling is here to get estates in this world What projecting torturing of mens braines complying with men and times to get honours and riches in this world Whereas all these things are not bread they are not the true treasure nor abideing substance But in the mean time how few are there that labour for spiritual riches and lay up their treasures in heaven No treasure like this this onely inricheth the owners 4. And lastly this is a seasonable study What are our life 's but Consid 4. This is a most seasonable study a blast Our breaths soon depart and then all our thoughts vanish every affliction every disease puts us in minde that here is not our rest here we have not an abideing citty Revolutions of Providence read Lectures to us of the changeable condition of the world What then more proper and more seasonable then to have our hearts took off these transient things and fixed upon permanent things There is no certainty here but there is in another world The world with all it's bravery passeth away And there shall be a dissolution of this frame visible to our eyes How nearly doth it concerne us and how seasonable a duty is it to minde heavenly things to fix our thoughts meditations totum hominem totumque hominis upon those excellent things of eternity Let 's study this subject more then ever and let us make more diligent inquiry after our eternal condition THE MALE IN THE FLOCK OR The best must he offered to God Unfolded from Mal. 1. 14. But Cursed be the deceiver which hath in his Flock a Male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord of Hosts and my Name is dreadfull among the Heathen THe first word But imports a Connexion on what went before Serm. 9. at S. Mary's Oxon Octob. 21. 1657 1 Gods love 2 The peoples ingratitude 1. Wherefore I hope it will be time well spent to premise a brief Analysis upon the whole chapter before I fall upon the words of the Text The whole chapter may be divided into two parts The former whereof containes a Protestation of Gods abundant love unto the people of the Jewes The latter containes a sad complaint and charge against them for their stupendious ingratitude Then here 's abundantly declared Gods singular love unto them and to their father Jacob v. 2. I have loved you saith the Lord yet ye say Wherein hast thou loved us was not Esau Jacobs brother saith the Lord Yet I loved Jacob and I hated Esau Jacob was elected and Esau was reprobated Neither the election of the one nor the reprobation of the other
this season the Prophet tels us Is 55. 6. And the Apostle 1 Cor. 6. 2. Now is the season to come in and close with God â—now to agree with thine adversary quickly whilst thou art in the way with him so we are exhorted Mat 5. 25. You that are youngest ought to offer your Male to God your marrow vigour best strength even all Consecrate your fresh green years to the service of the Lord Eccl. 12. 1. Remember now thy creator in the daies of thy youth while the evil daies come not nor the yeares draw nigh when thou shalt say I have no pleasure in them and Micah 7. 1. Woe is me for I am as when they have gathered the Summer fruits as the grape gleanings of the Vintage there is no cluster to eat my soul desired the first ripe fruit O that from your childhood with Timothy and Samuel you would labour to know and fear the Lord You that are old give your old age to God and be more serious bewaile with teare of blood your youthfull sinnes In good earnest seek the Lord now though it be the eleventh hour come and work in the Vineyard and because you have delayed the longer which is your great wickednesse you had need for the future work the harder And O! that your last daies might bee your best daies It s an observation of a Reverend Divine That a Greenham young man should honour God with his youth a middle aged man with his strength an old man with his wisdome Wherefore lay aside all delayes demurres apologies and vain excuses and now take the benefit of the season now lay hold on the golden opportunity and labour in this thy day to entertain serious considerations of those things which concern your everlasting peace 3. We must make Religion our businesse Let this be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of works to serve the Lord. The service of God must be Charact. 3. Wee must make Religion our businesse performed seriously and supreamly Mat. 6. 33. Doe not make an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in matters of Religion All other things must bee subordinate and subservient unto the Worship of God Wherefore be exhorted to give God the morning and evening sacrifice Seven times a day saith David I will praise thee Daniel prayed three times a day Let 's not deale so contemptibly with God as to leave the worst of our time that part of the day for God when we are most indisposed for service shuffling over a few prayers between sleeping and waking as if such sleight services would be sufficient Be not deceived God is not God will not be mocked God requires the best of the Flock I have often been offended and it hath been sad upon my heart to hear mock prayers of Beggars from door to door mumbling over a few prayers And I have ever thought it a a shame that such vile wretches should be suffered so to prophane the Ordinance of Prayer and take the Name of God in vain But much more are such to blame who have gifts and abilities and yet content themselves with a formal service and a lazie easie way of worship such tye themselves to forms and prescriptions of Antiquity and will force themselves to crutches not making tryall whether they can goe without The Spirit is worth the asking for and there 's a comfortable promise that God will give the Spirit to those that ask him Luke 11. 13. God promiseth good things to those that ask him Mat. 7. 11. and questionlesse the Spirit of God is a good thing 4. Whatever we doe we must do in Faith if we pray we must Charact. 4. Wee must doe all in faith pray in Faith Jam. 5. 15. If we hear we must hear in Faith What 's the reason of barrennesse and unfruitfulnesse in hearing of the Word It proceeds from the want of Faith Heb. 4. 2. If we receive the Sacrament we must receive in Faith for Faith is the maine qualification in a Receiver The Scripture compares Faith to an eye Zach. 12. 10. to a hand Joh. 1. 12. If we want Faith we have neither eye nor hand Christs body and blood is meat and drink indeed to the Faith of a worthy Communicant Now if Faith be wanting there 's a mouth wanting to feed on Christ The Apostle tels us Heb. 11. 6. That without Faith it is impossible to please God and whatsoever is not of Faith is sinne No services of an unbeleever are accepted in the eyes of God 5. Whatever we doe we must do in the Name of Jesus Christ Charact. 5. All must bee done in the name of Christ Faith makes not God to be ours but in Christ Christ is the object of our Faith the author and finisher thereof No services can bee accepted but in Christ for God will no other way shew mercy but through Jesus Christ 2 Cor. 5. 19. Christ is our peace Ephes 2. 14. He is the Mediator between God and Man He alone hath trod the Winepresse of his Fathers fury Christ is that brazen Serpent to whom we must look with the eye of Faith else we shall never bee cured of the stingings of the fierie Serpent Christ was typified by the dead Bird the living bird must be dipt in the blood of thâ—â— dead bird otherwise no atonement could be made Christ is that tree whose leaves convey healing to the Nation the fountaine opened for sinne and for uncleannesse Christ is that Shiloh Jacob prophesied of that Star Balaam mentioned that Messias prophesied by Daniel that great Prophet foretold by Moses Christ is that great brazen Altar before the Throne whereon all our Sacrifices ought to be offered Christ is the beloved Son in whom the Father is well pleased He is the new and living way He is the way the truth and life I insist the longer on this and am your Remembrancer of these things though ye know them already and the rather to settle you in the truth against those wicked opinions of some who phansie a Platonick Christ and of others who tell us of a Postern-door for Heathens and are so lavish in their charity as they will bestow a Dowry upon Pagans I shall urge onely two Scriptures for confutation Act. 4. 12. Joh. 17. 3. 6. And lastly let 's performe all the services of God with Reverence Charact. 6. All must bee performed with reverence and godly fear Heb. 12. 28. Wherefore we receiving a kingdome which cannot be moved let us have grace whereby we may serve God with reverence and godly fear The serious consideration of Gods Majesty and Purity should mightily prevaile upon our hearts and strike in us an awefull reverence of the great and glorious name of the Lord our God Whether it be Altar-worship Will-worship or Men-worship I look upon them all as abominable Yet notwithstanding when I cry down superstitious gestures farre bee it from me to cry up irreverent gestures in the worship of God
as a correction of the Premises saying It 's the safest way to relye only on the mercies of God in Christ Wherefore let Papists discard their own merits however they distinguish de congruo condigno to elude their consciences and let Socinians abhorre their blasphemy who conceit that their obedience without Christ merits can justify them Yet notwithstanding let us wholly betake our selves to Christs righteousnesse His robes are broad enough to cloath us His merits are of Infinite dignity and estimation The great Apostle desired not †Phil. 3. 9. Deo homines examinante probante inveniar insitus Christo ut pâ—lmes viti qui non meos ex lege Mosaica sed ex virtute Christi me efficientis fructus proferam deo gratos Arias Mont. in loc to be found in his owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith And Job that holy man propounds the Question * Job 9. 2 3. Quasi dicat frustra se defendere apud ipsum prae ipso conetur Nulla comparatio Dei hominis justitiae Mercer in loc How should man be just with God if he will contend with him he cannot answer him one of a thousand Should the holiest of men such as were Enoch Noah Moses Abraham David c. Stand upon their own righteousnesse and joyn issue with Gods Justice not one of them could be able to stand in judgment Wherefore we lay this down for a foundation and a certaine truth That all reconciled Persons account Christ their only Peace-maker their rock and refuge their Counsellour saviour their only Intercessour and * 1 Cor. 1. 30 him who of God is made unto them Wisdome Righteousnesse Sanctification and Redemption This then is the first note of triall whether we come off clear whether we throw away our own reason merits righteousnesse and venture all upon the righteousnesse of Jesus Christ He is a †Isa 27. 16. stone a tryed stone a pretious corner stone a sure foundation Wherefore we must as the Persians when the King was offended brought his Son in their Armes offer Christ unto the Father in the Armes of faith and venture all upon his meritorious satisfaction There 's no danger of miscarrying if with a lively faith we cast our selves upon Jesus Christ Secondly This foundation being necessarily laid a superstructure Charact. 2. The heart is new framed and fashioned may the better be raised on it Therefore another note of triall I shall assigne to be the new framing new moulding and fashioning of the heart For the heart of an unreconciled Person is rebellious against God As it 's recorded of Julian the Apostate that he shot up arrowes into the skie with a malicious intention to hit Christ So every naturall man that lives without God in the World would dethrone God if he could he hates God his wayes his people But as soon as the conquering power of the Spirit of God subdues the heart there is a marvelous change and alteration for the better There 's a * Rev. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to anoint the eyes So that the understanding is inlightned and those that are Gods Children are †Eph. 4. 23. renewed in the Spirit of their minde They are all men and women of a pretious anointing which is that * 1 Joh. 2. 20. unction from the holy one whereby they know all things And as for the wills of these regenerate reconciled Persons they are now yielding obedient and pliable to the will of God For instance Saul before his conversion raved in a distemper'd zeal against the Disciples breathed threatnings slaughter against the Church and through his distemper'd zeal thought he did God good service by persecuting of the Church of God but as soon as ever Christ met him in the way and threw down Horse and Man and told him that †I am Jesus whom thou * Act. 9. 5. persecutest it is hard for thee to kick against the prickes then his will was changed and he wholly devolved himselfe upon Christs will as appears by his humble answer Vers 6. Lord what wilt Vers 6. thou have me to do Further all the affections are changed These a reverend †Mr. Dyke in his book called the Deceit fulnesse of mans heart Divine in an excellent and Singularly usefull book calls the feet of the soul By these the soul is carryed along And indeed the affections are the wings of the soul to help it to soar aloft in Divine raptures and contemplations Now in a reconciled Person all his a fections are alterd for the better His love was formerly upon sin now it is placed upon God and all the wayes of holynesse So that now what God hates a true believer hates and what God love's a true believer loves It 's that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalmist gives * Psal 97. 10. Psal 97. 10. Ye that fear the Lord hate evill And the best of Orators tells us That to will and nill Idem velle ac idem nolle est summa pars amicitiae Cic. the same is the chiefest part of Friendship And as for the joy hope desire they are all changed in a regenerate man Whereas formerly they were placed upon worldly vanities now they are placed upon God and the great things of eternity In a word where a Person is reconciled unto Christ there 's a new heart and clean water is sprinkled upon it the proud heart is become humble the hard become soft so that a new vergency and bent of the heart evidenceth it selfe throughout the continuall practice of the life and conversation And this put 's me in mind of the third Character which I Charact. 3. drawn from the fruits of a Reconciled estate intended drawn from the fruits of a reconciled estate which put forth themselves in the whole carriage of the life Now we must know that the selfe same fruits which belong to a justified estate because none are justified but those who are reconciled appertain to a reconciled estate The Apostle set's them forth †Rom. 5. 1 2 3 4. His ostendit competere quaecunque plenissime justificatis in gratiam Dei reposit is tribui possunt eoque probat hac fide Evangelii Domini nostri Jesu Christi justificationem haberi consummatissime Bucer in loc Rom. 5. 1 2 3 4. Therefore being justified by faith we have peace with God through our Lord Jesus Christ By whom also we have accesse by faith into this grace wherein we stand and rejoyce in hope of the glory of God And not only so but we glory in Tribulation also knowing that Tribulation worketh patience and patience experience and experience hope Likewise the fruits of the Spirit belong to every reconciled Person and by them as a touchstone he ought to examine himselfe The Apostle names one Catalogue
Scripture For the Inlargement whereof I shall propound severall questions and give in Answers to them that shall constitute the doctrinall part of the Text which done I shall draw inferences for our instruction and practice and those shall constitute the use and application For the resuming the first thing propounded The first question is what Angells are I have read many curious Q. 1. What Angells are observations of Fathers and School-men concerning Angells which I conceive not fit to communicate being altogether unwilling to stuâ—e a Sermon with Curiosities and conjectures which tend not to edification For if Moses knowing the originall of the world had it not revealed what to write of Angels if Col. 2. 18. Demissio illa animi vitiosa parit cultum superstitiosum Monentur hoc in loco Colossenfes ne decepti ab Impostoribus tribuant Angelis cultum divinum Daven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Nuntiando Stephen who had the heavens opened saw not those orders of Angells what they were if Paul who was taken up into the third heaven saw yet so little of Angells that whosoever will teach so curiously of them he saith they be puft up of a fleshly mind to speak of things which they never saw Let no man beguile you of your reward in a voluntary humility and worshipping of Angells intruding into those things which he hath not seen vainly puft up by his fleshly mind If John in all his revelations had no such knowledge revealed of Angells then it 's a duty to be modest and sober in inquisitions to be wise unto Sobriety and to avoyd curious speculations of Schoolmen and confine our selves unto the Word of God Now what they are we shall shew from their names and Nature First from their names they are Messengers who carry a Their Name message they are Gods messengers * This name Angell is attributed unto Christ †Gen. 48. 16 The Angell that delivered me from all evill blesse the lads c. ‖ Ex. 23. 20. Behold I send an Angell before thee to keep thee in the way and to bring thee into the place which I have prepared †Nomen non naturae sed officii Aug. * Isa 63. 9. In all their affliction he was afflicted and the Angell of his presence saved them in his love and in his pitty he redeemed them and he bare them and carried them all the daies of old Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuntius Dei Steph. the Angell of his presence and the Angell of the Covenant Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seeke shall suddenly come unto his Temple even the Mal. 3. 1. messenger of the Covenant whom yee delight in This name of Angell is ascribed there unto John Baptist who came in the spirit of Elias and unto Christ also and likewise to our Ministers pastours and teachrs Rev. 2. 12. Rev. 3. 1. Angells are took for Spirits Messengers of God imployed for the fulfilling of his will and commands in Heaven or in earth And so in my Text. For their Nature Damascene giveth this definition of Angells 2. The Nature of Angells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Damasc A most pure and perfect intellectuall immateriall and immortall creature created and appointed to be Gods attendants and messengers between God and man Not that God hath any necessity of help or cooperation of his creatures but that he is pleased in his will and pleasure to imploy those Instruments So I will and so I command God only can say and we may not question what he doth But to set down their Nature more fully I 'le take notice of these properties 1. Angells are Spirits He maketh his Angells spirits and his Ministers a flaming fire In that they are called spirits that declares 1. Angells are spirits Psal 104. 4. Spiritus vox naturam declarat flammae vero â—oruÌ„ potentiam Gomarus Facit Deus instar ventorum velocissimos Ministros eosdemque facit flammam ignis hoc est celerrime instar fulgâ—ris exequendi jussa paratissimos Pareus in loc their Nature and flaming fire that shewes their power Windes and fire are swift in their motion and so are Angells God makes his Ministers swift like wind and like a flame of fire that is most ready like lightning speedily to execute his commands They are not compounded of matter and forme for Luk. 8. 30. Many Devills entred into one man and the Devills themselves were once Angells of light And though we read that they have appeared in bodily shapes yet we must know that those bodies were assumtitious They might assume a body for a time for the discharge of that particular service they went about And whereas we read of their wings faces hands and tongues all those are to be understood Metaphorically The disciples were terrified and afrighted and supposed that they had seen a spirit And he said unto them why are ye troubled and why do thoughts Luk. 24. 37 38 39. arise in your hearts Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as you see me have Angells are incorporeall and though we read of their eating and drinking as the Angells with Abraham Lot and others we must know that when they assumed bodies God might give them those faculties that belonged to bodies or they might consume the foode and work miraculously above mans apprehension 2. Angells are invisible By him were all things created that are 2. Angells are invisible Col. 1. 16. in heaven and that are in earth visible and invisible whether they be Thrones Dominions or Principalities or Powers all things were created by him and for him And they acted invisibly when they took upon them shapes and assumed bodies for a time indeed they appeared unto men but as spirits they are as Invisible as a mans soule Who hath seen a spirit at any time or the soul of man or an Angell 3. They are Immortall Good Angells are so neither can theâ— 3. They are immortall Luk. 20. 36. dye any more for they are equall unto the Angells and are the children of God being the children of the resurrection Bad Angells are so Then shall we say to them on his left hand depart from me Matt. 25 41. ye cursed into everlasting fire prepared for the Devill an his Angells 4. They neither marry nor are given in marriage Hence Chrysostome 4. They neither marry nor are given in marriage Luk. 10. 33. confutes their opinion who from Gen. 6. 2. by the Sons of God understand the Angells this must needs be a very corrupt exposition because they neither marry nor are given in marriage 5. They are most numerous a great multitude * Gen. 32. 1 2. Jacob went 5. They are most numerous on his way and the Angells of God met him
Perkins of three things 1. The nature of Man 2. The faculties of Nature 3. And corruption of both Now this distinction must be without seperation of nature from faculties or of corruption from either so as we may say truly that the nature and powers of the soule are corrupted Now this corruption consists 1. In the depravation of Gods image man was created after Gods image but by reason of sin he hath defaced the same 2. In a pronenesse to all wickednesse so that the nature of man is evill continually and the seeds of all rebellion are sowne in the corrupt nature of mankind wherefore the Lord threatens That Gen. 6. 3. his spirit should no longer strive with man for that he is but flesh i. e. he is become corrupted he hath fallen from his Creator and become fleshly and sinfull what this flesh is the Apostle tells Rom. 7. 18. Gal. 6. 8. Eph. 2. 3. 2. In the next place we are to inquire what 's meant by affections Q 2. What 's meant by Affections and lusts and lust's Ans By affections we are to understand inordinate affections which beare sway in carnall men their affections are out of order irregular immoderate and they are set upon the wrong object they love where they should hate and hate where they should love Anger is sometimes an inordinate affection and it bared sway in Cain against Abell Envy is sometime an inordinate affection and it prevailed in Saul against David Sorrow is sometimes immoderate and inordinate in Ahab when he could not get Naboths Vineyard he was heavy and displeased 1 King 21. 4. Love was an inordinate affection in the men of the last times Lovers of pleasures more then lovers of God 2 Tim. 3. 4. 2. By Lusts we are to understand inordinate and insatiable desires after the things of the world as Riches Honours Pleasures of this sort of inordinate affections are coveteousnesse pride gluttony c. 3. In the third place what 's meant by crucifying the flesh with Q. 3. What 's meant by crucifying the flesh c. its affections and lusts Ans For answer hereunto we are to distinguish of crucifying either as the action of Christ or as the action of a Christian 1. Le ts consider Crucifixion as the action of Christ and this 1. Crucifixion as the Action of Christ consists in three particulars 1. Upon the Crosse Christ stood in our Roome and bared the burthen of our sinnes and made an expiation for them in this respect we are said to be crucified with him Gal. 2. 20. 2. The second is in us when Christ conveyes the vertue of his death in us to cause the death of sinne when Christ gives us his spirit to mortify the deeds of the body Rom. 8. 13. 3. The third is in Baptisme whereby Christ sealed the two former to them that believe Rom. 6. 3 6. 2. Le ts consider crucifixon as the Action of a Christian and 2. Crucifixion as the Action of a Christian this consists in the imitation of Christ crucified after this manner Christ was attached apprehended and brought into the presence of Pilate so must we bring our selves into the presence of God Christ was arraigned at the Tribunall of Pilate so must we arraigne our selves at the barre of Christs judgment seate Christ was indited and accused so must we indite and accuse our selves Christ was condemned so must we condemne and judge our selves after sentence past there followed execution Christ was crucified so must we proceed to the execution of our sinnes and corruptions We must labour to be the death of every sinne to give every lust a mortifying blow we must not spare any Ruling sinne that was Sauls sinne in sparing Agag but we must destroy all both great and small we must not only mourne for sin but hate it not only hate it but endeavour the destruction of it But the further Inlargement of these things I shall leave to the use of Examination 4. In the fourth place it remaines that I prove the assertion 4. The Doctrine proved that those that are Christs are such crucified persons St Paul thus professeth of himselfe That he was crucified with Christ But I will prove the point by reason 1. Because the flesh is enmity against God Rom. 8. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. 1. The fleshly mind is enmity against God and naturall men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 10. Now flesh and blood corrupt nature unregeneracy the old man cannot enter into the Kingdome of God To be carnally minded is death Rom. 8. 6. and such cannâ—t please God Rom. 8. 8. now we may not spare Gods enemies The Children of Babylon were to be dasht in peices Amaleck was to be utterly overthrowne these were Gods enemies Likewise the affections and lusts of the flesh are Gods enemies these must be slaine these must be crucified 2. Because Christians ought to be conformable unto Christs R. 2. Christians ought to be conformable unto Christs death death Phil. 2. 10. Rom. 6. 5 6. As Christ died for our sinnes so we must be a mortifying of sinne sinne must not be suffered to live we are in this world in a dying condition we must never give over fighting till we returne away conquerors though we sinne as long as we be in this world and have flesh as well as spirit yet we must never give over striving for mastery over the flesh 3. God will have us exercised in a continuall warfare and R. 3. God will have us exercised in continuall warfare combat against the flesh it 's an inbred enemy and it hath many lurking holes many Apologies many pretences we must be continually resisting the flesh even unto blood striving against sinne Heb. 12. 4. Here only a deadly Feud is lawfull This must be transmitted from Generation to Generation sinne must be crucified Rom. 6. 6. Sinne must be subdued Mich. 7. 18 19. And above all sinnes we had need fight most violently against fleshly lusts they being grand enemies unto the soule 1 Pet. 2. 11. 'T is true the Canaanite will be in the Land sinne will be in our mortall bodies whilst we be in this world but we must never let it reigne never suffer it to have any peace never give it quarter but be continually resisting of and fighting against it Now to apply what hath been said particularly to every ones Applicat Conscience here are six Uses to be made 1. Information 2. Reprehension 3. Exhortation 4. Examination 5. Direction And 6. Consolation 1. For Information and that in two particulars Vse 1. For Information First Hereby we are informed what a carnall man is namely one that is carried away with some inordinate affections or some inordinate lust Herod did many good things as the Text saith he heard John Baptist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweetly yet he was but a carnall man Joh. 6. 20. for he was possest with
an inordinate love of his Brother Philips wife Saul slew many of the Amalekites but he was but a carnall man he obeyed the commandment of God too halves He was partiall in his obedience Judas was a disciple of Christ yet but a carnall man he was carried away with an inordinate lust of covetousnesse he was a Theefe and carried the bagge Joh. 12. 6. 2. Hereby we are informed what a spirituall man is he is one that crucifieth his lusts hee 's a man crucified unto the world and the world unto him hee 's a wrastler and a warrior against flesh and blood even against corruptions he makes it his businesse to give a deadly blow to them all 2. The second Use is for Reproofe of severall sorts of persons Vse 2. For Reproofe 1. It Reproves those common sort of Protestants who would be accounted Christians and Protestants but there 's no change at all wrought in their hearts nor in their lives they professe themselves Christians but they live without Christ they know not what Regeneration Adoption the new Creature meanes The old sent still remaines in them they are covetous worldly minded Sabbath-breakers swearers c. And yet these would go under the name of Christians but where 's the crucifying of the flesh where 's the mortifying of their lusts the want whereof evidently proves them to be only nominall not reall Christians 2. This Doctrine reproves such in whom there is some beginning of a change but it 's but partiall it 's not a thorough change some sinnes they leave which are most crosse to their profit and reputation but others they hugge and foster some sweet sinne some antient pleasant customary sin they will not forgoe a beloved bosome sinne they will not crucify they would have a dispensation in this with Naaman and would be faine pardoned in that but these fosterings of a darling sinne shew the heart to be rotten David profest his uprightnesse by keeping himselfe from his own iniquity Psal 18. 23. Right eyes ought to be pluckt out and right hands cut off 3. This reproves those that love not to heare their sinnes reproved if a preacher touch them to the quick and tell them of coâ—senage in the trade double dealing equivocation c. and shew them the evill of their worldly mindednesse pride and vaine glory c. They cannot abide such plaine dealing but account of such a plain dealing Preacher as Ahab accounted of Michaiah a great enemy and as the Apostle Paul himselfe was accounted an enemy because he told them the truth 3. The third Use is for Exhortation to presse home the duties Vse 3. For Exhortation of the Text to set upon this great work of crucifying the flesh let the proud man labour to crucify his pride the voluptuous man his pleasures the worldly man his covetousnesse the cholerick man his anger here 's a great work indeed it cannot be done easily There 's required sweat and blood there 's much diligence A Christian must be in fastings and watchings often often tugging hard at the oare often in prayer and wrastling with God It 's a greater victory for a man to conquer his pride anger earthly mindednesse c Then to take a City by storme Prov. 16. 32. I will cast in further two or three Considerations to move us to this duty impartially 1. Consider execution of justice upon Gods enemies is acceptable Consid 1. Execution of justice is acceptable unto God unto him after Achan was stoned the vally of Achor was a dore of hope Hos 2. 14. The workes of the flesh are enemies to God and must be destroyed impartially 2. If we be not the death of sinne it will be the death of us Consid 2. If we kill not sin it will kill us it will bring eternall death shall not we rather kill then be killed rather slay sinne and destroy it then let it slay and destroy us Every sinne is destructive to the soule there 's a pit of destruction whereinto sinners fall Psal 55. 23. 3. Of all sinnes those that are most pleasing to flesh and blood Consid 3. c. delightfull sinnes those are most pernicious and destructive to the soule Immoderate mirth and jollity at Ammons Feast were the harbingers of his ruine when his heart was merry with wine then was he slaine Le ts then every one beware of the Syren songs of the flesh let us not hearken to them least we be inchanted therewith to our utter destruction But I proceed to a fourth Use for Examination Here 's the Vse 4. For Examinat grand Question to be put home unto us all whether we are such persons that have Crucified the flesh with its affections and lusts Ans For Answer hereunto by way of Character I le set down the Properties of a crucified person 1. A crucified person hath his affections crucified to the deeds 1. Crucifixion of the affections of the flesh hee 's none of those of whom the Apostle speaks Rom. 8. 5. who mind the things of the flesh The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now a crucified person doth not rellish nor savour fleshly things his love desires hopes Joyes are not fixt upon carnall sensuall pleasures what a wonderfull change is here wrought when as in the state of unregeneracy carnall lusts sensuall pleasures took up a mans joy desire and delight his discourses heart pleasure and all These were carried downe with this stream but after God had broke in upon the heart and renewed the mind and sanctified the affections the man becomes another manner of man what he formerly lov'd now he hates what he formerly most rejoyced in are now his greatest burthens and causes of sorrow and what 's the reason Because he is a mortified person he hath mortified his members as the Apostle speaks Col. 3. 5. and not only particular members but the whole body likewise even the deeds of the body Rom. 8. 13. 2. A crucified person hath a quickning vertue from Christ 2. There 's quickning vertue from Christ to bring forth the fruits of the spirit as love joy peace long-suffering gentlenesse goodnesse c. Gal. 5. 22. A crucified person is dead and alive i. e. dead to the workes of the flesh and alive to the fruits of the spirit By vertue of Christs death sinne is mortified and by vertue of his resurrection we are raised up to newnesse of life 3. A crucified person is weary of the world The world is a 3. A crucified man is weary of the world burthen to him and what 's the Reason but because the love of the world is enmity against God A man upon the crosse O what paines doth he endure his heart hankers not after honours pleasures pompe and vanities hereupon the Apostle glorieth upon the crosse of Christ By whom saith he the world is crucified unto me and I unto the world Gal. 6. 14. But with a caution you must
understand this A man may not be so weary of the world as to be impatient of life and unwilling to live against the will of God with Job we must wait our appointed time till our change come Job 13. 14. Much lesse may any hasten their owne death and be their own executioner this is selfe murther It was said of Cleombrotus that when he had read over Plato's book of the Immortality of the Soule he threw himselfe down a steep Rock to be made partaker of immortality this was a desperate act of wickednesse But my meaning is this we being crucified unto the world dare not set up our rest our hearts our affections upon the world we cannot be satisfied with worldly accommodations and pleasures the soule can take no acquiescency in earthly things O how many are there that are acquainted with God of the Apostles mind Phil. 1. 23. Who have a desire to depart and to be with Christ 4. All crucified person live another life then the men of the Charact. 4. A crucified person lives another life then the men of the world doe world do they live a life that the world is not acquainted with all and that is a life of faith Gal. 2. 20. This life gives them a sacred acquaintance with God a sight of him that is invisible as was said of the Patriarchs Heb. 11. 21. Hereupon it comes to passe that they mind heavenly things have their conversation in heaven and set their affections on things above and not on things below This life of faith is a heavenly life it causeth a Christian to find a heaven upon earth it 's the sweetest of all lives none like thereunto 5. I proceed to a fifth Use for Direction and this use I shall cast Vse 5. For Direction into two heads 1. What we are to crucify 2. What duties are especially requisite for the crucifixion of them Q. 1. What we are to crucify 1. All inordinate affections 1. What we are to crucify For Answer it s said in the Text affections and lusts more particularly 1. All inordinate affections ought to be crucified as immoderate love of any earthly thing Rachel was so importunate for children as she said in a great passion Give me children or else I dye and so for joy the Rich man in the Gospell did sing a Requiem unto himselfe and said to his soule eate drinke and be merry Thus voluptuous men desire pleasures and Ambitious men desire honours and rich men hope in their riches and say to the wedge of Gold thou art our confidence 2. All Ruling lusts are to be crucified Pride Passion Envy 2. Ruling corrâ—ptions must be crucified these are to be crucified those three are to be crucified especially viz. the Lusts of the flesh the lusts of the eye and the pride of life And there 's great reason why Ruling lusts should be crucified 1. Because Ruling lusts are the fountaine of all mischiefe Jam. 4. 1. 2. They are the soules enemies 1 Pet. 2. 11. 3. They allure and entice the soule to evill 2 Pet. 2. 18. Now these impediments being thus removed the duties that are to be put in practice are these 1. To inquire after and get a knowledge of the evill and great Dut. 1. Inquire into the evill of sinne mischiefe which the waies of sinne and the pursuits of carnall Lusts bring unto the soule they are deceitfull Eph. 4. 22. We expect this and the other satisfaction from them and they beguile and deceive our expectations they are called foolish and hurtfull lusts 1 Tim. 6. 9. Destructive worldly lusts Tit. 2. 12. Dut. 2. Be acquainted with the pleasures of Godliness Dut. 3. Study the beauty riches of Christ 2. Be well acquainted with the pleasure and profit in the waies of Godlinesse for pleasure Prov. 3. 17. for profit 1 Tim. 4. 8. 3. Study the Beauty Riches and all the excellencies that are in Christ Christ is beauty it selfe he is the fairest of ten thousands for riches he hath all treasures for wisdome he is the wisdome of the Father Had men their senses exercised and their understandings inlightend they would not be such fooles as to pursue brutish pleasures and vaine delights and in the meane time neglect their pretious soules Had men their eyes in their heads they would not make merchandise of trifles and neglect the pearle of price but multitudes there are now a daies who bestow more paines to satisfy a lust then to get Jesus Christ and with lesse paines they might get Christ then get a lust satisfied 4. Give not the least liberty to the flesh to sinne Christians Dut. 4. Give not liberty to the flesh to sinne have great liberty by Christ but no liberty to sinne no allowance in any lust not for a Cloake of Malitiousnesse 1 Pet. 2. 16. Saints are not the Servants of Corruption 2 Pet. 2. 19. 5. Labour to keep thy body undefiled Know yee not that your Dut. 5. Keep thy body undefiled body is the Temple of the Holy Ghost 1 Cor. 6. 19. Shall I prostituâ—e my body to Mammon c. Shall a lust be entertained in Gods Temple shall a base lust be where Gods Temple should be Christ will not dwell in a polluted body in a cage of uncleane birds Dut. 6. Be a fighting against every corruption 6. Be a fighting wrastling and strugling against every corruption never lay down thy armes but hold up thy weapons fighting against every corruption Labour to destroy the flesh by the sword of the spirit take the whole armour of God as you are exhorted Eph. 6. 13. 7. And lastly apply Christ crucified home unto your owne Dut. 7. Apply Christ crucified unto the soule soules and believe that Christ is not only crucified for us but that we are crucified with him Where this faith is sinne shall have no dominion over you Believe that Christ is able to subdue thy lusts and mortify thy corruptions and therefore go to him for strength to conquer thy lusts and begge that he would beate downe Satan under thy feet believe that help is laid on Christ who is mighty and that he is able to save to the uttermost Heb. 7. 25. Do thou thy duty in striving against sinne and apply Christ by faith and believe that there 's vertue in his blood to cure thee of all diseases His blood is the blood of sprinkling which speaks better things then the blood of Abel His blood is mortifying blood cleansing healing meritorious blood Go then to Christ for victory against sinne Christ is the great Phisitian only able to heale thee He is a Counsellour for wisdome a Rock for strength a Treasure for riches a Fountaine opened There 's fulnesse in him Col. 1. 19. compare this with Joh. 1. 16. And of his fulnesse we have received grace for grace 6. The sixth Use is for Consolation unto Gods Children who Vse 6. For Consolation have been
begotten of the Father full of grace and truth And this is the great mystery of Godlinesse mentioned 1 Tim. 3. 16. And without controversy great is the mistery of godlinesse God was manifest in the flesh justified in the spirit seen of Angells preached unto the Gentiles believed on in the world received up into glory Christ was God from all Eternity Joh. 8. 58. Jesus said unto them Verily verily I say unto you before Abraham was I am There he speaks of his Godhead A further proofe we have Phil. 2. 6. Who being in the forme of God thought it not robbery to be equall with God Compare this with Zech. 13. 7. Awake O sword against my shepheard and against the man that is my fellow saith the Lord of hosts smite the shepheard and the sheep shall be scattered and I will turne mine hand upon the little ones This is love unparrelleld unexpressible 4. Christ himselfe voluntarily undertook this great work of Proposit 4. Christ voluntarily undertook the worke of our Redemption our redemption he laid down his own life freely And because the Godhead could not suffer death he united our nature unto himselfe and took flesh upon him There are two words setting forth his humiliation Phil. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made himselfe of no reputation c. Joh. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he dwelt among us c. He took the man hood as if he should unite a clodde of dust unto himselfe who was God from all Eternity As if the Antient of daies should become the infant of daies the Eternall God become a Child As if he that the heaven of heavens could not containe should be inclosed nine months in the wombe of a Virgin Thus it was in respect of his humane nature he was born of Virgin wrapt in swadling cloathes laid in a manger He who had heaven and earth at his command was laid in a manger Herein appeares the singular love of Christ in condescending to take mans nature to take a body that he might accomplish the great work of our redemption by suffering upon the crosse Heb. 10. 5 6 7. Wherefore when he cometh into the world he saith sacrifice and offering thou wouldest not but a body hast thou prepared me In burnt offerings and sacrifice for sinne thou hast had no pleasure Then said I loe I come in the volumne of the book it is written of me to do thy will O God 5. Christ by his active and passive obedience made full compleate Proposit 5. Christ by his obedience hath made full satisfaction and absolute satisfaction to his Fathers Justice for all those that were given him by the Father Rom. 3. 25. Whom God hath set forth to be a Propitiation through faith in his blood to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God To the same effect the Apostle speaks Eph. 2. 13. But now in Christ Jesus yee who sometimes were farre off are made nigh by the blood of Christ Col. 1. 20. And having made peace through the blood of his Crosse by him to reconcile all things unto himselfe by him I say whether they be things in earth or in heaven Christ gave himselfe a sacrifice to expiate for sinne He trod the winepresse of his Fathers sury By his stripes we are healed who his owne selfe bare our sinnes in his owne body on the tree that we 1 Pet. 2. 24. being dead to sinne should live unto righteousnesse by whose stripes we are healed He is the reconciler Col. 1. 20. The price of our redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. 20. For yee are bought with a price Matth. 20. 28. Even as the Son of man came not to be ministred unto but to minister and to give his life a ransome for many See Christ's great end of coming into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give his life a ransome for many Christ is the high Priest that entred into the holy of holiest and offered up himselfe a sacrifice Thereby as a surety he paid our debt satisfied his Fathers justice to the utmost Isai 53. 5 11. But he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed He shall see of the travell of his soule and be satisfied by his knowledge shall my righteous servant justify many for he shall beare their iniquities And this is a thorough satisfaction 2 Cor. 5. 21. For he hath made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him Tit. 2. 14. Who gave himselfe for us that he might redeeme us from all iniquity and purify unto himselfe a peculiar people zealous of good workes Hereby we are justified Rom. 5. 9. Much more being now justified by his blood we shall be saved from wrath through him Hereby we are sanctified Rev. 1. 5. And from Jesus Christ who is the faithfull witnesse and the first begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sinnes in his owne blood Feare not we are now made nigh Eph. 2. 13. But now in Christ Jesus yee who were farre of are made nigh by the blood of Christ By him we are reconciled Col. 1. 20. And having made peace through the blood of his Crosse by him to reconcile all things unto himselfe by him I say whether they be things in earth or in heaven By Christ we are blessed Gal. 3. 13 14. Christ hath redeemed us from the Curse of the law being made a Curse for us for it is written Cursed is every one that hangeth on a tree that the blessing of Abraham might come upon us And that Christ doth fully satisfy is evident because he continually interceds for his people and pleads the vertue and benefit of his perfit satisfactionion Heb. 7. 25. Wherefore he is able also to save them to the utmost that come unto God through him seeing he ever liveth make intercession for them And what was the motive that moved him to do all this for his people to be incarnate to live on earth amongst sinners to suffer reproaches contempts and infamies what moved him to drinke that bitter Cup to poure his blood out of his side and become obedient unto the death of the Crosse Nothing moved him but his love his good will his compassion moved him to heale bodily diseases and his compassion love and mercy moved him to heale soule diseases 6. This love of Christ is a distinguishing speciall love for a peculiar Proposit 6. The Love of Christ is a distinguishing Love sort of people He sweat drops of blood in the garden he was afflicted smitten wounded but all this he endured for the transgression of his own people Isai 53. 8. He was taken from prison and from judgment and who
shall declare his generation for he was cut off out of the land of the living for the transgression of my people was he striken He hath a peculiar seed Isai 53. 10. Yet it pleased the Lord to bruise him he hath put him to griefe when thou shalt make his soule an offering for sinne he shall see his seed he shall prolong his daies and the pleasure of the Lord shall prosper in his hands He is the Saviour of his body Eph. 5. 28. For the husband is the head of the wife even as Christ is the head of the Church and he is the Saviour of the body He layeth downe his life only for his sheepe Joh. 10. 15. As the Father knoweth me even so I know the Father and I lay down my life for the sheepe Now hence those false doctrines of Generall redemption are discarded altogether Christ doth not pray for all Joh. 17. 9 10. I pray for them I pray not for the world but for them which thou hast given me for they are thine And all mine are thine and thine are mine and I am glorified in them And we read Joh. 13. 11. He knew who should betray him therefore said he yee are not all cleane He doth not call all justify all nor elect all for only few are chosen and therefore all are not partakers of this distinguishing love Yet notwithstanding these fundamentall truths there are many Objections which I would Answer before I make particular application of this doctrine It s objected that it is unjust for the innocent to be punished Object 1 for the nocent for Christ holy and just to be punished for man that was unjust unholy We are to distinguish of sinne and guilt inherent and sinne and Ans guilt imputed In Christ was no inherent sinne and guilt but there was sinne and guilt imputed For Christ was made sinne for us and took our nature upon him and was our surety And it is no injustice to make a surety pay the debt whereunto he voluntarily ingaged Christ freely voluntarily undertook the great work of reconciliation for lost man and he willingly laid downe his life for his sheepe No man took away his life from him But 2. It s Objected how can Christs blood which was shed above Object 2 1600 yeares agoe be effectuall now This we are to believe that though Christ suffered once yet Ans the vertue of the suffering remaines to all eternity For it was the blood of God This being understood by communication of Idioms of him that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man his blood was precious blood cleansing mortifying healing blood The blood of sprinkling which speaks better things then the blood of Abel The Church is the purchase of his blood Act. 20. 28. Take heed therefore unto your selves and to all the flockes which the Holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his owne blood This is redeeming blood Eph. 1. 7. In whom we have redemption through his blood the forgivenesse of sins according to the riches of his grace It is peace-making blood Col. 1. 20. And having made peace through the blood of his Crosse by him to reconcile all things unto himselfe by him I say whether they be things in earth or in heaven We are made white in the blood of the Lambe Rev. 7. 14. And I said unto him Sir thou knowest And he said to me these are they which come out of great tribulation and have washed their robes and made them white in the blood of the Lambe We are washed from our sinnes in his blood Rev. 1. 5. And from Jesus Christ who is the faithfull witnesse and the first begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sinnes in his blood So then Christs blood is a fountaine that can never be drained dry it witnesseth our regeneration 1 Joh. 5. 8. And there are three that bear witnesse in earth the spirit the water and the blood and these three agree in one But 3. It will be Objected if Christ died for sinners then all Object 3 shall be saved otherwise the remedy would not be proportionable to the disease the plaister would not be as broad as the sore 1. There 's a sufficiency of Merit in Christ the Medicine is of infinite Ans value 2. But 2. this medicine is only applied effectually unto some peculiar persons Neither doth this derogate a whit from Christs merits in that his redemption is not equally extended unto all But the riches of his mercy are the more inhanced in that they are effectuall to some 3. It was not the intention of God the Father nor of Christ that all should be redeemed Christs Redemption only is appropriated to believers Joh. 3. 16. For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 4. Only those have redemption by Christs blood who are redeemed from their vaine conversation and those are Gods children 1 Pet. 1. 18. Forasmuch as yee know that yee were not redeemed with corruptible things as Silver and Gold from your vaine conversations received by tradition of your Fathers But these are not the whole world for the whole world lyes in wickednesse I shall now come unto Application And I shall make foure Applicat Uses of the Doctrine 1. For Information 2. For Examination 3. For Exhortation Vse 1. For Information 4. For Consolation The first Use is for Information and that in severall particulars 1. Be informed of the greatnesse of the love of God Eph. 2. 4. 1. This is great love But God who is rich in mercy for his great love wherewith he hath loved us 1 Joh. 3. 1. Behold what manner of love the Father hath bestowed upon us that we should be called the sonnes of God 2. Be informed that this love is unparrelleld let there be made 2. This love is unparralleld locus à comparatis The love between Jonathan and David is not to be compared to the love of Christ unto his Church Eph. 5. 25. Husbands love your wives even as Christ also loved the Church and gave himselfe for it The love of a tender Mother is not to be compared to the love of God Isai 49. 15. Can a woman forget her sucking child that shee should have compassion on the son of her womb yea they may forget yet will not I forget thee 3. This love is free undeserved by any Creature Ezek. 16. 6. 3. This love is undeserved And when I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy blood live There is no fides praevisa to move God The Apostle determines Rom. 9. 11 12 13. For the Children being not yet
beget love to God Father and Christ If there be any spark of love it will inkindle into a flame of Serapicall affections David professeth Psal 18. 1. I will love thee O Lord my strength 4. This should beget love to the Brethren Joh. 13. 35. By 4. Gods love to us should cause us to love our brethren this shall all men know that yee are my disciples if yee love one another 1 Joh. 3. 14. We know that we have passed from death to life because we love the brethren 1 Joh. 4. 21. And this commandment have we from him that he who loveth God loveth his brother also 5. We should place our love where God placeth his and our 5. love where God loveth hatred where he placeth his hatred God loveth holinesse holy people holy Ordinances so should we God hateth every sinne so should we Psalm 97. 10. Yee that love the Lord hate evill 6. We should be often inquiring whether we be of the number 6. Enquire whether thou hast interest in Christs speciall love Vse 4. For Consolation of those that have Interest in Christs speciall love for whom he died This we should frequently and seriously examine our hearts about as I gave some evidences before unto which I referre you The fourth and last Use is for comfort unto all those who have interest in this speciall love Their speciall Benefits are these 1. They are admitted to the Throne of Grace through Christ Benefit 1. They are admitted unto the throne of grace Eph. 2. 18. For through him we have both an accesse by one spirit unto the Father They are his favorites friends Jewells a Crown and Diadem of Glory and therefore they are exhorted to draw neare with full assurance of faith Heb. 4. 16. Let us therefore come boldly unto the Throne of Grace that we may obtaine mercy and find grace to help in time of need It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with freedome boldnesse or confidence 2. All things work together for their good Rom. 8. 28. And Benefit 2. All things worke together for their good we know that all things worke together for good to them that love God to them who are called according to his purpose They love God God loveth them and nothing shall be able to hinder God's love Their crosses hardships reproaches all shall conduce unto their good 3. They shall feele the benefit of this love unto all Eternity Heb. Benefit 3. They shall feele Christs love unto all Eternity 7. 25. Christ ever liveth to make Intercession for them Though Satan roare and men condemne yet the love of Christ will comfort thee against all Rom. 8. 33. Who shall lay any thing to the charge of Gods elect it is God that Justifieth Thy sinnes and corruption administer continuall matter of Humiliation and these will cost thee deare whilest thou art in the valley of Bacha but the time will come when there will be no more sighing for sinne Sorrow and sighing will flye away For there shall be no sorrow in heaven 4. This may Arme us with courage against feare of death Ben 4. Gods love armes us wth courage against fear of death Christ hath died and tooke away the sting Christ hath perfumed the grave He hath conquered sinne Satan lead captivity captive Therefore in doubts feares troubles inward and outward have recourse to this love of God in Christ and this will be a Cordiall a Salve for every sore The consideration of Gods love unto thy Soule will make thee undergoe hardships cheerefully kisse the Rod that beates thee Gods love manifested in Christ will make thee willing to live and willing to dye so that God may be glorified in thee and by thee For thou that hast Interest in this distinguishing love of God reconciled in Christ know to thy comfort that whether thou livest or whether thou dyest Jesus Christ will be unto thee in life and in death advantage THE REALL PROFESSOR OF CHRISTIANITY DISTINGUISED FROM THE NOMINALL 2 Tim 2. vers 19. And let every one that nameth the name of Christ depart from Iniquity THE Apostle in the precedent words gives advertisement Sermon 7. Preached at St. Marye's Oxon. July 24. 1659. concerning some notorious Hereticks such whose words eat as a canker or Gangren Their names are upon record to their eternall infamy V. 17. Their words will eat as doth a canker of whom is Hymeneus and Philetus And their Heresy likewise hath a brand upon it V. 18. Who concerning the truth have erred saying that the resurrection is past already and overthrow the faith of some * Allegoricam nescio quam resurrectionem fingendo Calv. in loc Calvin understands that they feigned an Allegoricall resurrection Estius and Gorrâ—n concurre in the same judgment and †Non suo tempore defuisse quâ—â—esurrectionem â—ortuorum manifeste annâ—â—tiatam in imagâ—â—ariam resurrectionem distorquerent Tertull. de Resurrectione carnis cap. 19. Tertullian is cited in his Book de resurrectione carnis cap. 19. In whose time there were not wanting some who did openly say that the Resurrection of the dead was imaginary The names of the men are Hymeneus and Philetus a Anuptiarum â—eo Hymeneus from the God of marriage b Nomen quasi Optatum Desideratum Hugo Grot. Philetus that is a name as it were desirable as some of the Learned observe Their doctrine and their mischievous consequences follow First For their doctrine an erroneous and hereticall tenet is there laid downe viz. That the resurrection is past already i. e. as Gorran and Estius produce the opinions of those times that the resurrection was compleated by Regeneration And * Completam ex mente istorum interpretantur resurrectionem in quotidiana animarum renovatione Aug Ep. 119 ad Januarium Augustine himselfe in Epist 119. unto Januarius fastens the same opinion upon them Or else they might incline to the opinion of Marcion that Notorious Heretick That there was no resurrection of the body but of the soule only 2. Secondly Let 's consider the great mischiefe of this opinion The Apostle tâ—llâ— us that their words eate as doth a Gangren The Gangren some assimilate to a Canker or a wolfe which spreadeth further and further to the consumption of the whole body The Originall as Hesichius observes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depascor †Gangraenam medici de carnosa parte inflammationis emortuâ intelligunt Scultet Scultetus saith that by Gangren Phisitians understand a fleshy and dead part of inflammation What further I shall say is this that as a Gangren frets the flesh runs thorough the blood and creepeth further and further till it infect the whole body so Heresies infect the whole man speedily mortally and uncurably Wherefore let not any make a slight matter of Error and Heresy and plead that every one should have liberty of judgment and that a Toleration of all sorts of opinions
to the Method propounded 1. For Scripture Testimony we have many parrellel places Let your conversation be aâ—â—ecometh the Gospell of Christ The grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should be soberly righteously and godly in this present world There are three choyce Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath this hope in him purifieth himselfe as God is pure They that are Christs have crucified the flesh with the affections and lusts Who is a wise man and endued with knowledge amongst you Let him shew out of a good Conversation his workes with meekness of wisdome As ye have therefore received Christ Jesus the Lord so walk ye in him Two things saith learned * Ambulare in Christo duo de notat perseverare progredi in doctrinâ fide Christi vitam agere juâ—ta hanc fidem Davenant in Col. 2. R. 1. A holy Conversation is an Evidence of election 2 Pet. 1. 10. Rom. 12. 9. Davenant are imployed in that Exhortation viz Perseverance in the doctrine of faith and a life regulated accordingly 2. In the second place for confirmation amongst many Reasons that might be mentioned I shall insist only on foure 1. A holy Conversation is an Evidence of election Wherefore the rather brethren give diligence to make your calling and election sure There 's great care and diligence required in the work We need not ascend into heaven and curiously enquire after the Decree of God but our duty is to descend and make strict Inquisition into our own hearts whether we be sanctified and renewed in the spirits of our minds whether we depart from iniquity whether as the Apostle exhorts We abhor that which is evill and cleave to that which is good We must be assured in this grand Truth That God who 2 Thes 2. 13. hath ordained to the end hath ordained unto the means We are bound saith the Apostle to give thanks alwaies to God for you because he hath from the beginning chosen you to Salvation through Sanctification of the spirit and beliefe of the truth 2. When the profession and practice of Christianity meet together R. 2. This sheweth the sincerity of our Profession 2 Cor. 1. 12. here 's an infallible evidence of the truth and sincerity of our profession For our rejoycing is this the testimony for our Conscience that in simplicity and godly â—incerity not with fleshly wisdome but by the grace of God we have had our conversation in the world Multitudes plead an interest in Christs redemption But here 's the Criticall note To be redeemed from their vaine conversation 1 Pet. 1. 18. To be new creatures 2 Cor. 5. 17. To be renewed in the spirit of their minds Eph. 4. 23. To be made partakers the of divine Nature 2 Pe. 1. 4. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Markes and Characters of those that have interest in Christ And whoever make a profession and practiceth not what they profeffe they are strangers from the life of Christ and no otherwise to be accounted of then such who by Mapps and reading of Authors discourse of farre countreys where they have never beene themselves but only they receive things by an implicite faith upon others reports and not by an experimentall knowledge But hereby we have evidence of the truth of our profession when Words and Actions Profession and Conversation concurre together in a sweet harmony and mutuall equipage R. 3. Here the Gospell is adorned 3. When Profession and Conversation meet togeather there the Gospell is adorned The Gospell gives not a Writ to licentiousnesse it opens no gapp to carnall liberty It ought to be our study and endeavour to adorne a holy Profession by a holy Conversation Tit. 2. 10. Exhort servants saith the Apostle to be obedient c. not purloyning but shewing all fidelity that they may adorne the doctrine of our Saviour in all things The great designe of Christians ought to be to keep up the reputation of the Gospel It is adorned when people walk according to the Apostles charge See that yee Eph. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. walk circumspectly not as fooles but as wise The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall we should be likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot and blamelesse Holinesse only adornes our profession and they are most beautifull who are adorned with the graces of Gods spirit 2 Pet. 3. 14. The Kings daughter is all glorious within her cloathing is of wrought Psal 45. 13. Gold And we read of broidered workes badgers skins bracâ—lets chaines jewells gold ear-rings Ezek. 16. Hence it eminently appeares that only the graces of the spirit can adorne a soule Now when what we professe in our mouths we make good by our practice When we name the name of Christ and depart from iniquity When we professe holinesse and live accordingly then we adorne the Gospell For the Gospell requires holinesse righteousnesse circumspect walking and the more holy righteous and circumspect a man is the more he adornes the Gospell 4. And lastly Hereby we bring the greater glory to God For R. 4. Here we bring the greater glory to God Joh. 15. 8. God is gâ—orified by the fruitfulnesse of his servants Herein is my Father glorified that yee bring forth much fruit What is this fruit but such as is meet for Repentance Mat. 3. 8. Fruit unto holinesse Rom. 6. 22. Fruits of Righteousnesse Jam. 3. 18. And this is the fruit the Apostle prayeth might abound in the Philippians chap. 4. 17. That fruit might abound to their account Now put all these Reasons together I conceive there is strength of Argument to persuade us to the duty of the Text viz. To depart from iniquity i. e. to make our Profession and Practise meet in one as lines in their proper center considering that hereby we prove our election sure and our profession to be sincere and that we adorne our profession and bring greater glory to God To these foure Reasons I l'e adde only foure Uses which are to be handled in the particular application as I promised and so I shall put a Period to my discourse 1. Here 's matter of Information that a name or forme of a Profession Vse 1. For Information an outward title or claime to Christ are altogether insufficient to Salvation What 's the forme without the power of Godlinesse what 's the name without the thing No better then the body without the spirit or the carcasse without the soule to animate it Concerning Formalists we have a Caution Having a 2 Tim. 3 5. forme of Godlinesse but denying the power thereof from such turne aside I know thy workes saith Christ unto the Angells of the Rev. 3. 1. Church of Sardis that thou hast a name that thou livest yet art dead How many are there that rest contented with an externall
do living without God in the world As one said either this is not Gospell holding up the Bible in his hands or you are not Christians But this is Gospell that if we believe not we shall dye in our sinnes therefore we that live in our unbeliefe are not Christians 4. Infidelity consists in this when we live by sense and not by 4. Infidelity is a living by sense faith we believe no more then what we see if our sense and our reason failes our faith failes as in the case of Thomas Joh. 20. 27. But we ought to live by faith and not by sense Many will believe nothing but what they can give a reason for though the waies of God are most reasonable and religion is a reasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 1. profession and a reasonable service is commanded yet it s above reason and transcendeth the capacity of a naturall man That person must have his senses exercised and a spirituall eye that will discerne the misteries of God see how the Apostle describes faith Heb. 11. 1. To be the substance of things not seen And the Patriarches saw the promises a farre off Heb. 11. 13. What then though sense faile and reason is nonplussed yet the promises of God never faile This sometimes is the fault of Gods own children under desertions who conclude awry and say they have no faith because they want feeling whereas feeling is an after thing Eph. 1. 13. And faith may be in the Root alive though the fruit appeare not presently to the sense There is truth of faith where there may be want of sense and apprehension In so much as faith and doubting may goe togeather as appeares Mark 9. 24. Lord I believe help my unbeliefe This living by sense more then faith is a great peice of Infidelity hence it came to passe that Abraham and Isaac both denied their wifes in them there was sense and fear joyned togeather Sarah laughed at the promise there was sense as appeares by her answer Ge. 18. 12. Sense acted in David and not faith when he said in his heart that he should one day perish by the hand of Saul 1 Sam. 27. 1. Wherefore he betook himselfe immediatly unto the Philistines 1 Sam. 27. 1 2. Here 's the Triall Sense saith no Faith saith yea Sense saith its impossible Faith saith all things are possible to the believer Sense saith its incredible and unreasonable Faith saith I believe though incredible and unreasonable Sense saith and reason pleads we can dispute and argue no longer Faith saith leave of disputing and learne to believe Thus did Abraham and he acted upon a principle of faith Ro. 4. 19 20. 5. Infidelity consists in the Non-application of promises upon 5. Infidelity consiâ—ts in the Non application of promises Gal. 2. 20. the termes of the Gospell for to belive Christ is a Saviour and not my Saviour what comfort can I take in it To believe Christ dyed for sinners and to exclude my selfe from any benefit by his death this is a dreadfull condition Paul applied Christ to himselfe Gal. 2. 20. Who loved me and gave himselfe for me And so did Thomas my Lord and my God Now heares a great difference between presumptuous sinners and poore weak believers Presumptuous sinners are too hasty to apply too much and poore weak Christians are too backward and apply too little Every presumptuous sinner would be blessed and happy and will say Christ dyed for him but he is a stranger and grossely ignorant who they are to whom appertaines blessednesse It 's appropriated Matth. 5. to the poore in spirit to the pure in heart to those that hunger and thirst after righteousnesse but poore weak believers are afraid to lay hold on promises and question their interest in them Now to speak to weak Christians whose faith is true though but little let them know that their little faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like pretious 2 Pet. 1. 1. faith they would faine have more faith they pray for more and they strive for more it 's their griefe and cause of heavinesse that they have no more do you not then whatever you are stand in your own light O therefore tast and see that God is good stay upon his promises and apply your selves unto Christ the poorer you are in your own spirit and the more sensible of your unworthinesse the more fit you are to receive Jesus Christ and if you dare not apply Christs promises unto you be sure that you apply your selves unto Christ and his promises relye stay and leane upon them let them not goe Faith is both a hand and an eye you must lay hold on Christ and look unto him as they did on the brazen Serpent in the wildernesse This faith acts Q. O but I am afraid I tremble I dare not lay hold on Christ I dare not make this application to my selfe Ans To answer hereunto 1. Know a Paralitick trembling hand may receive a pretious pearle 2. Christ invites thirsty hungry poore naked indigent lost creatures such as are undone in themselves to come unto him Art thou sensible of thy poverty nakednesse undone condition thou art invited why then dost thou not make hast unto Jesus Christ 3. Those that come are accepted such I mean who come in faith so Christ declares Joh. 6. 35 37. And the not coming unto Christ damnes multitudes of soules Joh. 5. 40. But I proceed to the second head propounded the proofe of 2. Vnbeliefe hath severall Aggravations the doctrine from Scripture that this sinne of unbeliefe is such a Grand-damning sinne and this will evidently appeare from those severall Aggravations mentioned in the Word of God 1. Unbeliefe maketh the Word of God unprofitable unto us Heb. 4. 2. The word profited not because not mixt with faith We thrive not under Ordinances because of unbeliefe If in our estates we find out that there 's some wastfull licentious course of living that hinders us from thriving and causeth us to grow behinde hand we should carefully avoide that Infidelity hinders our souls from thriving hence comes a leannesse in our soules notwithstanding a fatnesse of Ordinances and great barrennesse and unfruitfulnesse because we believe not the word 2. This sinne causeth Apostacy Heb. 3. 12. Psal 78. 57. 3. It scapes not unpunished in Gods own Children Luk. 1. 20. Zachary was struck with dumbnesse for not believing the Angell 4. Unbelievers are joyned with the most abominable sinners Rev. 21. 8. 5. The Scripture pronounceth damnation to be the portion of unbelievers in the future tense it s said Mark 16. 16. and Joh. 3. 36. He that believeth not shall be damned but in the present tense Joh. 3. 18. They are as sure to be damned as though the were already in hell It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the signification of the present tense as if the unbeliever were actually damned or in a damnable condition 6.
not be bitternesse in the end but where God is the most bitter pill of affliction is sweet and pleasant St Bernard hath a speciall Bernard Orat de bonis deserendis observation in a declamation de bonis deserendis non Isaac sed aries morietur c. If you be willing to sacrifice your Isaac which signifies laughter i. e. your pleasure your Isaac your pleasure shall not dye it is the Ramme the stubbornesse of spirit which shall dye but your Isaac shall live you shall have pleasure still Wherefore cast downe all your joyes comforts and pleasures at Gods feet in an humble submission saying Lord here they are do with me and them what seemes good in thine eyes When the heart is thus took of the world it 's in a fit temper and is best qualified for the comforts of God and over and above when thy spirit is in this frame of resignation of all unto God he in mercy may vouchsafe unto thee the comfortable fruition of them Thus you have heard what Demonstrations I have propounded for the evincing of this pretious Doctrine that all joy and comfort amidst the greatest discomforts is to be found in God Now that I may presse what hath been said home unto your Applicat practice 1. I shall inferre something by way of comfort unto those that make the Lord the joy of their soules 2. In the next place I shall exhort you unto so excellent and necessary duty 3. In the last place I shall lay downe some Directions how this sacred duty of rejoycing in God ought to be exexercised within these limits I shall confine my ensueing Application In the first place this discovers unto us the comfortable condition Vse 1. For Comfort of the Children of God O blessed men whose hope and comfort the Lord is comfort yee comfort yee my people saith the Lord to these comfort appertaines as their peculiar right and interest let them amidst greatest calamities lift up their heads for their redemption draweth nigh All the sufferings of Christ his sweating of drops of blood were for them Christ wept that they might rejoyce he drunk a cup of gall and vinegar that they might drink a cup of new wine in the Kingdome of Heaven and he wore a Crowne of Thornes that they might weare a Crowne of Glory Oh! be not dismayed at any evill tydings and mourne not as men with out hope notwithstanding the confusion and troubles of the Land of our Nativity Let faith hope and patience be exercised Hope is the propp of the righteous that stayes the soule from falling were it not for hope the heart would breake in these conflicting daies of sin where there are such sad thoughts of heart for the afflictions of Joseph and for the divisions of Reuben We know not what to do we have no strength of our selves but let me tell you as Nehemiah did the Jewes Neh. 8. 10. The joy of the Lord is your strength Hee 's a fountaine inexhausted though the Cisternes of the Creatures are drawne dry he continues a God of strength though all sublunary things are as weak as water when Parents forsake a man then the Lord takes pitty upon him when riches make themselves wings and flye away as an Eagle towards heaven God becomes thy riches and inricheth thee with grace and so thou gainest by thy lossesse As Joseph told Pharaoh God shall give Pharaoh an answer of peace so say I God shall answer thy doubts and let in peace and tranquility into thy soule Melchior Adamus records this observeable passage in Melchior Adamus In vita Oecolampadii the life of Oecolampadius when some of his friends askt him whether the light did not offend him Tangens pectus inquit abunde lucis est he clapt his hands upon his breast and said here 's light enough When the light of God shines in thy bosome and thou discernest Gods reconciled countenance in Christ thou hast enough Strive therefore to exterminate all thoughts of doubtting and diffidence feare not stand still and behold the salvation of the Lord. However things go with thee though clouds hang over thee and they resolve and melt thy heart into abundance of teares and sorrowes yet let my Prophets resolution set thy affections a working yet I will rejoyce in the Lord I will joy in the God of my salvation 2. In the second place suffer I beseech you my brethren the Vse 2. For Exhortation word of Exhortation Oh! that I could perswade you to your duty I shall branch it out into three particulars 1. To make God your joy 2. To account him your treasure 3. To have recourse to him as your refuge 1. Make God your joy There 's no man but hath some principle Dut. 1. Make God your joy of joy or inward working motion within his own bosome and according to the variety of fansies and humours the joyes and comforts are bottom'd upon a various and different ground 1. One man fixeth his joy upon his riches A 2. Upon his honour and reputation A 3. Upon his delights and pleasures But the Godly mans honours riches pleasures are wholly terminated upon the Lord his God When the man in the Gospell had bought the field wherein he found the pearle of price he was ravisht with joy beyond expression and apprehension The grace of God revealed to the soule of man is this Gemme of superlative estimation thou must part with all thy riches pleasures and comforts nay with all the world for this and thou hereby makest the wisest bargaine that ever was made For by the losse of earth thou gainest heaven what joy possest the spirit of the Eunuch after Phillip had baptized him and brought Christ home unto him the Text saith he went away rejoycing Such is the joy of a spiritualliz'd man whose God is his joy and Consolation though troubles and miseries come thick and threefold yet his heart is fixed upon Mount Zion that it cannot be removed nay upon the God of Zion There 's some inward working principle that will swallow up all discomforts whatsoever This spirituall joy dasheth all carnall joyes This is the only true sollid joy arising from Gods reconciled countenance in Christ which makes a man rejoyce in the Holy Ghost with joy unspeakable and full of glory It 's said in Judges that the young Levites heart was glad when the children of Dan proffer'd promotion to him much more joy resides in the spirituall mans soule and conscience when he thinks of his Crownes and of the joyes of Heaven and of the sweet uninterrupted Communion with Jesus Christ unto all eternity Oh! then make God thy joy The serenity of his countenance will dissipate all these clouds the refreshings and those soule ravishing comforts of Christ will infinitely exceed the greatest discomforts in the Universe The joy of the world may be took from thee by the men of the world There are many Anabaptisticall Antiministeriall spirits