Three Decades OF SERMONS Lately Preached to the UNIVERSITY at St MARY'S Church in OXFORD: BY HENRY WILKINSON D. D. Principal of Magdalen Hall. Eccles. 9 10. Whatsoever thy hand findeth to do, do it with thy might: for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest. 2 Cor. 5. 14. For the Love of Christ constraineth us. ACADEMIA OXON IF. SIS. OXFORD, Printed by H. H. for Thomas Robinson. 1660. Almae & Venerabili Matri ACADEMIAE OXONIENSI TRES CONCIONUM DECADES in Templo S. MARIae haud ita pridem habitarum, In perennis Obsequii & Gratitudinis Testimonium, D. D. D. Q. L. M. Q. HENRICUS WILKINSONUS. The AUTHOR'S Preface to the unprejudiced Reader. BE pleased (Reader) with patience to take notice of, and give Credence to this true (though brief) ensuing Information. As for my part, being conscious to myself of manifold Failings, (perhaps more than others can, or will acquaint me withal) I should have stood in more awe of a Press, than (in such a Critical Age to have exposed even the best of my Labours to public view: Had not some both eminently Godly and Judicious encouraged me much by their Approbation: Amongst whom the * Dr. J. Conant. Vicechancellor, and * Dr. Edw: Reynolds. Dean of Christ-Church, (whose Judgements I highly value) approved what now comes forth. Likewise those several Sermons which I formerly Printed in another Language, for the most part were communicated to a * Reverend and Dr. Harris, Precedent of Trinity Coll: Oxon. Judicious Divine, lately gone to Heaven (with whom I had intimate acquaintance, and always found a faithful Friend) by whose Advice they were committed to the Press. For Apologies, and such like preliminary Discourses, I purposely wave as superfluous altogether. I have often thought (not without great detestation) of a proud vainglorious speech of one (not worth the naming) Trajectum plantavit, Lovanium rigavit, Caesar dedit Incrementum: Whereupon another made Answer, Hic Deus nihil fecit. I shall acknowledge Adwickium in Agro Eboracensi plantavit, There I was born: Oxonium rigavit, There I had the greatest part of my Education: Christus autem dedit Incrementum, The increase and blessing of all I ascribe unto Christ alone: Paul may plant, and Apollo may water, but God alone 1 Cor. 3. 6. giveth the increase. I have read, that a Philosopher accounted it as his honour, That he was a Man, a Citizen, and lived in the time of Socrates: Much more do I account it my honour to be a Christian, and born in a Land where Christ is known: And (through riches of Grace and Mercy) to be born again: And to be accounted worthy (even such a worthless Instrument as I am) to be a Minister of the Gospel of Jesus Christ, for whose sake to spend and be spent, I account it a far greater honour then to be the Emperor of the World: And if the Lord be pleased to make me more Instrumental to gain souls to Christ (through Mercy I have already heard of some brought in, to my comfort) This Mercy I shall value at a higher rate than all the Kingdoms of the World, and the glory of them. Neither may I pass by in silence (for which I cannot be thankful enough) God's gracious deal with me in my younger years at Gloc●ster, where Mr. John Workman. Mr. John Langly. the Lord blest to my soul the Ministry of a * Holy man of God, and likewise the Labours of a * Worthy Schoolmaster. Further, The Lord in mercy afforded unto me great advantages, after I was placed in Magdalen-Hall, under the Government of * Dr. John wilkinson, Principal of Magdalen Hall 43 years. my Honoured Uncle, the vigilant Principal; one (as I conceive) endowed with the spirit of Government, where likewise I was well accommodated with a * Dr. Henry wilkinson, now Cannon of Ch: Changed: Religious, Learned, and Diligent Tutor, now an eminent Professor of Divinity in this University. These I mention with thankfulness unto God: And with Pliny I conceive it, Ingenuum confiteri per quos profec●rim. As for many of my Brethren who have more Talents entrusted to them, than myself, I envy not any of them, but hearty wish a diligent improvement of them, as remembering where much is given, much is required: For what (through Grace is given me) I am obliged to be thankful, and not hid in a napkin. Those Scriptures are as Frontlet's before mine eyes, and frequent Monitors unto me, viz. Eccles. 9 10. Whatsoever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest. Joh. 9 4. I must work the works of him that sent me, while it is day: The night cometh when no man can work. And 2 Cor. 5. 14. The love of Christ constraineth us. Upon these Principles I desire to manage all my undertake, and act accordingly. Now in an especial manner I present these Sermons (as Duty and Gratitude binds me) to the University, before whom I Preached them. I cannot conceal (what my heart is so much affected with) but must acknowledge with all thankfulness those signal Mercies from Heaven of late extended even to a Miracle, that the Ministry, and maintenance due thereunto, the Universities and their Privileges are yet secured and rescued from the malicious projects and attempts of unreasonable men, who cry with a Stentorean voice against an University, as the children of Edom did in the day of Jerusalem, Psal. 137. 7. Raze, raze it even to the Foundation thereof: These are of John of Leydens' and Wigelius his Faction, lately confuted by a * Learned Dr. Arrowsmith in Orat. Aqtiweig●l. Professor. It's sufficiently known that men of this Leaven have an evil eye against all Schools of Learning, and therefore bespatter and calumniate them, that they may more easily make a prey of their Revenues. This was the Devilish design of Julian the Apostate to overthrow Schools of Learning, and rob them of their maintenance; and this was a subtle Stratagem used by him to hinder the succession of Ministers: But all sober minded persons (who have their eyes in their heads) see, and cannot but acknowledge the singular and daily use of Public Nurseries of Learning, Maugre all the Aspersions and outcries of those false tongues set on Fire of Hell. From these places of Learning have come forth a Noble Army of Martyrs, viz. Cranmer, Ridley, Latimer, Hooper, Bradford, tindal, Philpot, etc. who have resisted Popery unto Blood, and sealed unto the truth of the Protestant Religion with their own Blood. Our University of Oxford can produce a large Catalogue of eminent Champions for the Truth, some whereof were Bradwardin, Wickliff, Jewel, Fox, Jo: Reynolds, Hooker, Airy, Crackenthorp, Field, Lake, Hackwell, Benefield, Bolton, Pemble, etc. Our public Professors have been an Ornament unto that Chair, and have opposed Rome, Racovia, Munster, etc. Their Names are like precious Ointment poured forth, leaving a sweet savour behind them, viz. Peter Martyr, Humfred, Abbot, Holland, Prideaux, Sanderson, Hoyle: And the present Professor, (though I conceal his name) deserves an Honourable mention, whose Parts and Graces adorned with so great Humility, render him an useful Instrument for Public Good. It's worth our Observation, That in former times still God raised up Men of Heroic Courage and Invincible Resolution, to lop off and fear the Hydra of Heresies, and defend the truth against all Gain-sayers. I shall only make mention of some remarkable passages within my own remembrance: When that novel upstart Doctrine of Arminius, (novel I call it) (unless Arminius be Pelagius redivivus, and upon that account may plead more Antiquity) was broached when some (not all) Prelates countenanced those Tenets, and preferred those of that Persuasion to places of Preferment: How many then of the younger Students bend their Studies that way? Insomuch as I have seen a Remonstrance of Parliament above thirty years ago, declaring, That the study of Arminianism was the ready way to preferment, and the Arminians were compared to the Jesuits. For my own observation, I have for the most part apprehended an Arminian to be compounded of a Jesuit and a formal Protestant, That so by the one he may ingratiate himself thus, by broaching pleasing Doctrines of General Redemption, Free Will, etc. And by the help of the other, he may carry on his Designs with more subtlety: It cannot be denied, but twenty years ago Arminians had a great Harvest in both Universities, yet in both God raised up worthy Champions, to oppose and confute all those rotten Opinions: To instance only according to my own Personal knowledge. In this University the * Learned Professor of the Chair, stood up with Dr. Prideaux. Courage in his Lectures and Disputations against Arminianism: Dr. Twisse put forth that Learned accurate Book, called Vindiciae Gratiae, etc. Since him Dr. Kendal wrote after the same Copy: Maugre Inhibitions, Affrightments, and other dangers of those times; yet some there were, who not afraid of the face of men, cried aloud against the Errors of the Time: Two or three more I shall mention. * One Preached upon this Text, Numb. 14. 4. And they said one unto Mr. Hodges of Excter Coll. another, Let us make a Captain and return into Egypt: In which Sermon Gravenchovius was quite beat out of the Field. Another Preached on this Text, 2 Thess. 2. 10. Because they received Mr. Ford of Magdalen Hall. not the love of the truth, that they might be sav●d: He gave Arminius a deadly blow, and cried down Superstitious Innovations in these words, Altar, High Altars, the uncouth Language of a strange Land. These suffered Banishment, and their suffering was their Crown. A third (whom I heard Preach in Latin about 27 years ago) Mr. Croak of Br●sen-nose College. charged Arminius through and through; and in conclusion, was not afraid to call a Spade a Spade. These were (as I well remember) his ipsissima verba-Postremo agendum est mihi cum Jacobo Arminio qui etiamsi non ess●t Orthodoxus, utinam non esset perjurus. And in the Public Act the same year, a worthy Doctor answered: And at another Dr. Staunton now Precedent of C. C. C. time a Bachelor of Divinity, who both courageously and faithfully defended this Truth against their Antagonists- Deus non est Author mali secundum Reformatorum Placita. A fourth I shall mention is (about 22 years ago) an ancient Bachelor Mr. 〈◊〉 of 〈◊〉 〈◊〉 ●●ll. of Divinity, who defended the Orthodox Doctrine against the Arminian Faction: His Text was, P●il. 2. 12. Work out your own salvation with fear and trembling: Being call●d in question for that Sermon, he ingeniously confessed, That the selfsame Sermon he had Preached in St. Mary's Pulpit sixteen years before, and then it wa● well approved of, and accounted true Doctrine. Neither can I bury in silence (to God's glory be it mentioned) that Oxford hath afforded many faithful and constant Preachers this la●● Century: What excellent Preaching was there (as I have received from good hands) at Alhollows, by the Tuesday Lecturers (for which Dr. White, a worthy Benefactor to the University, and ●ounder of the 5 Exhibitions in Magdalen Hall, left an allowance) Then Dr. J●h: Reynolds, Dr. Airy, and others, supplied that course: And Dr. Airy for many years together Preached at St. Peter's in the East each Lord's Day; and his excellent Pains are made public in those Lectures on the Philippians. Within the compass of my own remembrance (for thirty years at least I can speak) there were many able and judicious Preachers in particular Parishes, who constantly laboured in the Word and Doctrine: Of such were choice Ministers of the Gospel at * Alhollows, at St. * Micha●ls, * St. Peter's in the East, by Mr. Pope. Mr. Black bourn. Mr. ●ight. Mr. E●sto●. whose Ministry (blessed be God) I received much edification. Other able and faithful Preachers are yet alive, who have, and do at present take abundance of pains in the Work of the Gospel amongst us, whose Names, though I pass by, yet are no whit the less to be esteemed of. I would not willingly give offence neither to J●w n●r Gentile, nor Church of God: Yet I must speak my conscience, without respect of persons, that for these thirteen years last passed there hath been more constant and more practical edifying Preaching amongst us, than the eldest alive can remember was ever before in this University. Every Lord's Day, at several hours, three or four Sermons are Preached: Likewise every Tuesday, Thursday, Friday and Saturday, constant Lectures are Preached; besides many other Lectures in private Chapels. Upon these considerations it plainly appears, what care and industry is taken to propagate Religion in the University and City. And many there are amongst us of that excellent temper of Amaziah the Son of Zichri, who willingly offer up themselves unto 2 Chro. 17. 16. the service of the Lord: Who give their Labours as a free-will-offering gratis, (I may truly say) I wish not Ingratis. It's not in my intention to make up a Nomenclature and complete Catalogue of the Worthies of our Universities: Many▪ not named perhaps may be no whit inferior to those that are already named. My design is to stop the mouths of Clamorous, Envious, and Malicious Persons, who asperse and traduce Universities as useless, and little better than Hives of Wasps and Drones (although I know no reason why because of some Wasps and Drones the whole Hive should be destroyed:) But those Machiavilian Counsels take place (too too much) now adays- Audacter criminare aliquid haerebit. Neither do I in the least question but that the Venerable University of Cambridge can produce a parallel number of choice Divines and Scholars, such as were Whitaker, Cartwright, Ward, Davenant, Greenham, Perkins, Baynes, Sibbs, Preston, Dod, Hildersham, Hill, Arrowsmith, etc. But I proceed no further in this Argument: By what I have observed from others (to whom I subscribe) that since Christian Religion was professed, there was never a Collection of more Godly, Orthodox, and Learned Divines, then in this present Century. Yet I am far from excusing or extenuating the Animosities, Heart-divisions, uncouth, unseemly Habits, self interests, carnal Policies, unwarrantable separations, and that Latitude which many take unto themselves now adays: The good old Puritan would not take an Inch formerly, where many now venture to take an Ell. I hearty wish a Reformation thorough & impartial, that what we condemn in others, we may avoid each one in himself. O that it might be the main design we drive at to advance the power of godliness, and to go before each other in a real example of Reformation. Let's all labour as one man to be found in the Faith, and holy in life, so that Heresies, Blasphemies, and all forts of profaneness, may be abominated and extirpated. And let it be our endeavour to keep the unity of the spirit in the bond of peace: So Eph. 4. 3. that according to those Prophecies (the accomplishment whereof we daily expect) We may all worship the Lord with one consent, that the Zeph. 3. 9 Zech. 13. 9 Lord may be one, and his name one: And let us never forget that the vows God are upon us, (which we ought to our power to endeavour to keep inviolably) in that Solemn National Covenant (which was made in a day of distress) with our hands lifted up to the most high God. Let not that Solemn Oath be accounted as an Almanac out of date, lest the Lord send a Sword to avenge the quarrel of a broken Covenant: Let's expostulate with Ezra, Should we again break the Commandment, Ezra. 9 14. and join in affinity with the people of these abominations? After Oaths, Covenants, Days of Humiliation; and after so many signal Deliverances, shall we again hancker after superstitious Ceremonies, a formal Service Book, a Lordly Prelacy, unwarrantable Separations, Schisms, Machiavilian Policies, selfseeking Interests? The Lord forbidden that we should be so unthankful for the mercies received, and so unmindeful of those particular Duties which God expects from us in our several Places and Callings. But I shall not exceed the bounds of a Preface: Although this may be accounted a Digression, yet (I hope) may be of some use to the Reader. Thus much I was willing to premise (as far as I apprehend) having a single eye at God's Glory and the Public Benefit, Wherefore be pleased (Reader) to peruse deliberately and candidly these three Decades of Sermons Preached with much plainness to the Auditors, accompanied with a vehement desire to do good, and afford the Author thy Prayers, who desires a share in the Prayers of all the Israel of God, and remains, Magdalen-Hall Oxon, April 9 1660. Thy souls servant, HENRY WILKINSON. To the Reader. WHen it was told David after the defeat of Absolom, that Ahimaaz the son of Zadok came running, the King said, He is a good man, and cometh with good tidings. I may truly say so of these Sermons, and the reverend Author of them, He is a good man, and therefore we may be sure that he bringeth good tidings with him. He is a right Nathanael, a true Israelite, without guile, an able Preacher, a vigilant Governor, a faithful friend, a bountiful distributer, to whom much of the Character of Aristotle's magnanimous man doth exactly agree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who dares openly to love a friend, when others reject him, and openly to disprove the faults of those whom others fear and flatter. As is the man and his Communication, such is his doctrine, sound, wholesome, savoury, edifying, not merely notional and suited only to the fancy, but properly calculated for the Conscience and conversation, unto which the more any doctrine is fitted, the more it is according to the mind of the spirit of Christ speaking in the Word, and to the direction of his Apostles, who used great plainness of speech, and such demonstration of the Spirit and power, as might manifest the truth to every man's conscience in the sight of God, who gave instruction unto others whom they had separated to the work of the Gospel, to hold fast the wholesome form of sound words, by sound doctrine to Exhort and Convince gainsayers, to show in doctrine incorruptness, gravity, sincerity, sound speech which cannot be condemned, to speak, to rebuke, to exhort with all Authority, to teach men to maintain good works for necessary uses, to preach such things as are good and profitable unto men. Though I have not had opportunity to peruse all these Sermons, yet having been an hearer of many of these, and finding in those which I have read the same even and serious spirit, and withal great variety of profitable matter, I may safely commend them to the Christian Reader as Sermons drawn according to these prescripts of the Apostle, and consequently very useful unto public edification, unto which all our studies, labours, and writings should be subservient. Apr. 4. 1660. Thine in our Common Lord EDWARD REYNOLDS. The contents of the first Decad. SERM. 1. 1. COr. c. 2. vers. 2. For I determined not to know any thing among you save Jesus Christ and him crucified. p. 1. The Text divided, p. 3: and handled. 1 Concerning knowledge in General, p. 4. 5, 6. 2 Concerning the knowledge of Christ, pag. 7. 8. And this knowledge hath 3 characters; Fundamental excellent, and soule-saveing, pag. 9 3 Cautions concerning the use of humane learning, pag. 11. 12. 3 Concerning the knowledge of Christ crucified, pag. 13. 14. Applic: what Ministers must teach, pag. 14. 15, 16. 2 What all must learn, p. 16. 17, 18. SERM. II. IEr: 45. v. 5. And seekest thou great things for thyself? seek them not? Text divided, pag. 22. Several sorts of seekers, pag. 25. 26, 27, 28, 29, 30. The Person seeking, p. 31. 32, 33. Applic: Use 1. For exposition, pag. 34. 35, 36, 37. Use 2 For direction in 4 Particulars, pag. 38. 39, 40, 41. Use 3 For exhortation in 4 Considerations, pag. 42. 43, 44, 45, 46, 47, 48. SERM. III. PRov. 11. 30. He that winneth souls is wise. The Text divided, pag. 50. 51. The Doctrine propounded. That it's a choice fruit of wisdom to win souls unto God, pag. 51. Method propounded. 1 the proof of the Point, pag. 52. 53. 2. 4 Arguments for confirmation, p. 53. 54, 55. 3. Two Characters of him that is likeliest to win souls, pag. 56. 57, 58, 59, 60, 61. 4. Applic. 1. For Humiliation. pag. 63. 3. For Direction in 7 particulars, pag. 66. 67. SERM. IU. MAtth: 13. 45, 46. pag. 68 Again the Kingdom of Heaven is like unto a Merchant man, seeking godly Pearls, who when he had found one Pearl of great price, he went and sold all that he had & bought it. The Context opened, pag. 69. 70. The Text divided, pag. 71. 72. Two Doctrines raised, pag. 73, Doct: 1. That every true Believer is a Merchant of goodly Pearls. Method propounded. 1. By illustrating the similitude in seven particulars. pag. 73. 74. 2. By applying the properties of a Merchant in 6 particulars, p. 78. 79. 80. 81. 82. Doct. 2. That every spiritual Merchant-venturer must sell all for the purchase of the pearl of price. p. 83. Method propounded. 1 The Doctrine illustrated by examples, p. 83, 84. 2 Proved by Precepts p. 84. Confirmed by 5. Reasons, p 85, 86, 87, 88 4 Applied 1 for reproof of ignorant, idle, covetous, profane persons, pag. 88, 89, 90. Use 2. For examination in 3 Queries, p. 90, 91. Use 3. For exhortation in 6 Particular duties, pag. 91, 92, 93. Use 4. For Direction in 5 Particulars, pag. 93, 94. SERM. V. PHil. 1. 29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. Text divided, pag. 96. Doctrine raised. That it's the Duty of true Believers not only to believe on Christ, but likewise cheerfully and readily to suffer for him, when he calls them thereunto. Method propounded. 1. By way of illustration, pag. 67, 98, 99 2 The Doctrine confirmed by 4 Reasons, 100, 101, 102, 103, 104. 3 The Doctrine applied. 1 For reproof and Discovery of 6 sorts of Persons which will not suffer, pag. 104, 105. pag. 106, 107. Use 2 For Examination in 6 Particular Notes of Trial, pag. 107, 108. Use 3 For Exhortation in 4 Preparatives, pag. 109, 110. Use 4 For Direction in two cases. 1 Wh●n have we a call to suffer. A. In three cases, p. 110, 111. 2 How must we suffer? A. 6 Several ways, pag. 111, 112. Use 5. For Consolation in 4 Considerations, pag. 112. SERM. VI HAb. 2. 3. For the vision is yet for an appointed time, but at the end, it shall speak and not lie: though it tarry, wait for it, because it will surely come: it will not tarry, pag. 113. The Context opened, pag. 113, 114, 115. The Text divided and expounded, pag. 116, 117, 118. Doct. That in troublesome times when the vision is dark, and seems to tarry, then in a peculiar manner, we should wait upon God for the accomplishment thereof, pag. 118. Method of handling the Doctrine. 1. What it is to wait? Ans: In 5 Particulars, pag. 119, 120, 121, 122, 123, 124. 2 The doctrine is illustrated by examples, pag. 121, 122, 3. The doctrine demonstrated by 3 Arguments, pag. 125, 126, 127, 128, 129. 4 The Doctrine applied. 1. For Reproof, pag. 130, 131. Use 2. For exhortation, wherein 8 Propositions are commended, pag. 132, 133, 134, 135. Use 3. for Direction in 6 Particulars, pag. 135, 136, 137, 138. Use 4. For Consolation, pag 138. SERM. VII. AMos. 5. 15. Hate the evil and love the good, and establish Judgement in the gate: It may be that the Lord God of hosts will be gracious to The remnant of Joseph, pag. 139. The context opened, pag. 140, 141, 142. The Text divided and expounded, pag. 142, 143, 144. 6 Doctrines raised, pag. 145, One handled only, viz: That the faithful execution of Justice in a Land is a probable means to move God to extend mercy and compassion towards them, pag. 146. Method of handling the Doctrine. 1 From scripure proof, pag. 146, 147, 148. 2 From 3 Reasons, pag. 149, 150, 151, 152. 3. How must justice be executed, pag. 153. 1 How must a Judge be qualified: Ans: In 4 Qualifications, pag. 153, 154, 155, 156. 2 What Rules must be observed in execution of Justice? Ans: In 6 Rules, pag. 156, 157, 158, 159. An Use of exhortation to the Judge in 4 Particulars, pag. 159, 160. To the Bench, pag. 161. To the Lawyers and Grand-Inquest, pag. 162. SERM. VIII. ZEch: 13. 1. In that day there shall be a fountain opened to the House of David, and Inhabitants of Jerusalem for sin, and for uncleanness, pag. 163. The Text divided, pag. 164. Doct. 1. When the children of God are soaked in their tears of godly sorrow for sin, then in that season divine refreshing consolations come from the presence of God, pag. 165. Method of handling. 1 By Scripture Examples, pag. 165. 2 By Scripture Reasons, pag. 166, 167. 3 In an use of exhortation in 6 Particular duties, pag. 165. Doct. 2. That there is a Fountain of free grace and mercy in Jesus Christ opened to purge and cleanse his people from all their sins and impurities, pag. 168. Method propounded. 1. An Analogy between Christ and a Fountain in 5 Resemblances, pag. 170, 171, 172. 2 How Christ may be said to be a Fountain? pag. 172, 173, 174. 4 Hammers wherewith God usually knocks, pag. 174. 3 False keys discovered, pag. 175. 4 True keys, pag. 176. 5 For whom is the Fountain opened, pag. 177. 6 Considerations, pag. 177. 178. 3 Inferences, p. 179. 4 What are the virtues of this Fountain. Ans: 5. pag. 179. 180. 5. The Doctrine applyedin 5 Uses. 1 For Consolation, pag. 180. 181. Use 2 For Examination. 7 Qualifications propounded, pag. 182. 183. Use 3 For Exhortation, pag. 184. 185. Use 4 For Direction in 6 Particulars, pag. 186. 187. SERM IX. PRov. 3. 17. Her ways are ways of pleasantness. All her Paths are peace, pag. 188. Text divided, 189. Doct. 1. All the ways of godliness are ways of pleasantness, and full of delight unto the Children of God, pag. 189. Method of handling. 1 Objections answered, pag, 190, 191, 192, 193. 194. 2 The Doctrine proved by particular Instances, pag. 194, 195, 196, 197, 198, 199. 3 The Doctrine confirmed by 5 Demonstrations, pag. 200, 201, 202, 203, 204. 4 The Doctrine applied in 5 Uses. 1 For conviction in 6 Particulars, pag. 205, 206, 207, 208. Use 2 For Exhortation, pag. 209. Use 3 For examination wherein are 6 Qualifications set down of spiritual joy, differing from natural joy, pag. 211, 212, Use 4 For Direction in 3 Particulars, pag. 212. 213. Use 5 For Consolation, pag. 213. Doct. 2. That all the Paths of divine wisdom or godliness are full of Peace to the Sons and daughters of Peace, pag, 214. Method propounded 1 Proved by Scripture, 214, 215. 2 Confirmed by 4 Reasons, pag. 215. 216. 3 Applied. 1 In an use of information, pag. 217. 2 For instruction in 4 Particulars, pag. 218. 3 For Comfort in an Objection propounded and answered in 3 Particulars, pag. 218. 7 Particular Counsels given, pag. 218. 219. SERM. X. MArk. 8. 36. For what shall it profit a man if he shall gain the whole world, and lose his own soul? The Text divided and explained, pag. 220. 221. Doct. That the gain of the world can in no wise counter veil the less of one soul; pag. 222. Method of handling. 1 By comparing the soul and the world, wherein. 1. Consider the excellency of the soul in 7 Singularities, p. 222, 223, 224. 2 Consider the vileness of the world in 7 Aggravations, pag. 225. 226. Use 1 For terror unto 4 sorts of Persons, 227, 228, 229. Use 3 For exhortation in 9 Considerations, pag. 233, 234, 336, 237, 238. Use 4 For examination in 6 Queries, p. 239. 240. Use 5. For Direction. 5 Impediments must be removed, pag. 240. 5 Duties to be practised, 241. Use 6 For comfort, 242. ERRATA. Pag 2. Marg. r. celare. p. 5. r. Marg. Jun. in Loc. p. 21. l. 4. r. rest, p. 105. l. 30. r. which while some, p. 182. l. 33. r. sic, p. 218. l. 3. r. surely. p. 221. l. 6. del. of p. 227. l. 19 r. you. DECAD. I. VNUM NECESSARIUM, OR The Knowledge of Christ crucified. 1 Cor. chap. 2. vers. 2. SERM. I: At St mary's Oxford Aug. 8. 1642 For I determined not to know any thing among you, save Jesus Christ and him Crucified. IT's storied of Heraclitus the weeping Philosopher, that when a Question was proposed to him, what was the subject of his serious meditations? He returned this answer, that he was studying to know himself: O profitable knowledge to be thus well acquainted at home! Now the most compendious method of attaining this knowledge is then procured, when we know our own ignorance: So that without Question he's the best knowing Christian, who knows this, that, he knows nothing, as he ought to know. And as in point of knowledge, so also the rule hold● good, in point of practice: he's the best proficient in the School of Christ, who daily practiseth the Divine art of selfe-deniall. For then are we something in God's account, when we are nothing in our own. For a provocation to this duty, look upon the Archetypum: a singular pattern of humility is Christ our Saviour, the head of his Church, and there ought to be a conformity between the head and the members. He that was God from all eternity * Phil. 2. 7. Gloriam suam non minuendo sed supprimendo in conspectu hominum deposuit Calv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, emptied himself, became incarnate, and wore the rags of mortality: her's a condescension indeed, even the lowest step of humility. The first lesson then which the disciple of Christ must learn, is, to deny himself: And certainly there's nothing lost in a selfe-denying way for Christ. But this is a difficult lesson, and who can learn it? Counsel a strong man, not to glory in his strength, a rich man, not to glory in his riches, a wise man not to glory in his wisdom, and they will tell you as the disciples answered Christ, This is a hard saying, and who can hear it. This grace of selfe-deniall is a rare her be, John 6. 60. and grows no where, but in the garden which the Lord hath planted. O what an excellent thing it is for a man to be out of love with himself! that plant had need of much watering from Heaven, before it can be brought to such a maturity. My Apostle is an example, instar omnium, When those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Greece expected acquaint composures, and flashes of Rhetoric, he treads quite Antipodes to them, drawing his lines after another and exacter copy. The simplicity of preaching the Cross of Christ, is his Apology. And to strain for sublime raptures upon such an argument, were a mere solecism. Here's one that's every way an accomplished scholar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homer. Il. 1. and yet knows it not, it may be verified of him, what Homer speaks of Nestor: His words were sweeter than honey. At Lystra he was styled Mer●urius, the God of eloquence; yet he shaked off all these tickling enticements. He makes of all these an act of oblivion▪ Dele dehinc ex animo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If Christ may be form in him, he's fully satisfied, and will say with Jacob in another case, I have enough: now let me die, I have all, for I have the knowledge of Christ Crucifi'd. Weigh all other kinds of knowledge in the balance of the sanctuary, and they will prove too light. This I say, even the knowledge of Christ will always preponderate. A long time modesty kept in his own commendation, but at last it could hold no longer, lest it should conceal a truth. He professed with a thankful heart, 1 Cor. 14. 18. that he spoke with tongues, more than all the Apostles, Artis est Caelare Artem. and yet here he takes no notice of them: It's the property of art to conceal itself. St Paul was an accurate linguist, and yet so lowly as he would not be reputed so. Nay, besides all these he had the best helps of education: He was trained up at the feet of Gamaliel, a learned Rabbi. He hung upon this Doctor's lips, ready to take every word that dropped from his mouth, and improve it to his best advantage: Yet notwithstanding, all the polite learning, which he took up at the feet of Gamaliel, in all humility he lays down at the feet of Christ. Peruse his Protestation, in the verse immediately preceding my Text. * Concedit sibi non adfuisse humanae vel ficun, diae vel sapientiae praesidia quibus instructus aliquid efficeret sed ex quo se destitutum opibus faisse fatetur inde magis elu●ere in suo Ministerio Dei potentiam subinfert, quae hu●usmo li subsidius non indaguerit, Calvin, in Loc. Corinthus erat totius Graciae lamen. Cicer. pro lege Man. Calv. in Loc. Tertull. in lib. de car. Christi. Erasmus in Loc. Divis. 1 The Apostles profession. 2. The Object. 1 Positive. 2 Privative. 3 The Condition. And I brethren, when I came unto you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. However others make ostentation of learning, and through an ambitious affectation of eloquence, preach themselves and not Christ: yet I that am a minister of Christ, and called to be his Ambassador, make conscience to go beyond my commission to add the compositions & varnishings of humane eloquence, lest I detract from the simplicity that is in Christ. You Corinthians may expect eloquence, your City (as it's attested by Cicero) was the Eye of all Graece: However, I am resolved to deceive your expectation. Here I am (saith he) Agens consilio, I do it upon most serious advice, and mature deliberation: this is the upshot of my premeditated resolution: My conclusion I retain inviolable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Non eximium duxi so Calvin. Non statui, so Tertullian, Non judicavi, so Erasmus. These versions give light one to another. My text is the determination of Paul the great Doctor of the Gentiles. In the unfolding whereof I shall not crumble the bread of life into an overcurious division, lest I divide the sense.— Out of the words I commend to your observation, three remarkable particulars. 1. The Apostles profession or resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I determined to know. 2. The object of his profession expressed, 1. Positively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jesus Christ, 2. Privatively and by way of Antithesis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this and nothing else. 3. The Condition or Qualification of the object, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and him crucified. Homo naturaliter appetit scire. Every man by nature is desirous of knowledge. In point of knowledge, the cry in general, is, with the horseleeches daughter, Give, Give. There's no satiety in it. Of all other goods, knowledge is to be set at the highest estimate. And of all sorts of knowledge the knowledge of Christ is superexcellent: and if we raise the Climax higher, that knowledge which concerns the Cross of Christ, is most excellent, sweet and comfortable. You see then that I am warranted by my Apostle, to outbid all the knowledge in the world. The knowledge of Christ transcends all the knowledge in the Universe. This is the wisdom of God in a mystery, 1 Cor 2. 7. It's that which the blessed Angels desire to peep into, and they use more than ordinary diligence. It's beyond the sphere of their apprehension. Let 1 Pet. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est intent ●t cum animi observatione prospicere & intucri, Gethar. in Harm. Evang. all humane learning unveyle to this. Let all secular knowledge rise up, and give up the bucklers. Let the profoundest Philosophers, those Glimmerers, and (as I may say) Night-wormes in Divinity, learn so much knowledge as to know their ignorance. All their Lamps twinkle, and cannot illuminate the soul of man. What clouds and mists are there in the most exquisite Arts and Sciences, until they be dissipated, by the sun of righteousness. Extract the quintessence of the most elaborate volumes of Philosophers, (though things in themselves of precious value,) yet compared with the knowledge of Christ, they are but brutish ignorance, no better than those husks which the Prodigal son fed on, devoid of all real solid nutriment. In the discussion of this excellent knowledge, for my more methodical progress, I'll resume the parts of my Text in their proposed order, taking my rise at my Apostles profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I determined to know. You hear my Apostles determination is unalterably fixed upon 1 part Concerning knowledge in general. this principle, to be a knowing man, He hath discovered a gem in the field, of superlative value, and therefore he digged hard in the mines of wisdom, to get possession of it. Non nisi sublato reperitur gemmula saxon. 'tis no marvel that the Apostle should be so eager in the pursuit of knowledge. The Minister of the Gospel as well as the Priest under the Law, aught to be a man of knowledge. For the Priests lips should keep knowledge, and they should seek the Law at his mouth for he is the messenger of the Lord of hosts, Mal: 2. 7. Hence Calvin concludes that be aught to be a Teacher. An ignorant minister * Hine sequitur a Jure Sacerdotii non posse divelli docendi munus prodigiosum est si sacerdotemse esse jactet interea non sit Doctor Calvin. is none of Gods making, for God gives gifts, where he gives a calling. How then can a man attain unto the riches of wisdom; unless he hath the key of tongues to open them unto him? Hence it comes to pass, that diversity of tongues are reckoned with the choicest persons, and things as Apostles, Prophets, Teachers, Miracles, Gifts of healing; Helps, Governments, 1 Cor: 12. 28. How much is a Divine accommodated, by the knowledge of tongues? For how can he beat out the meaning of the holy Ghost, unless he understand his language? Me thinks then, our desires should be raised, to as high a pitch as Solomon intimates, Prov: 18. 1. Through desire a man having separated himself intermeddleth with all wisdom. This separation is lawful, * Qui se ab hominibus sejungit quaerit sapientiam prae desiderio & sludio ejus consequendae itaque cum omni doctrin â sese immiscet, omni hominum con. sortio relicto ut liberius studiis incumbat Merc. in Loc. to leave company to study the harder, as Mercer observes. A scholar will find special use of Arts, and Sciences: they enrich the mind with knowledge, and help to untie many knotty Controversies: Let me then persuade you to compass these spoils of the Egyptians, to leave no pains unattempted, in the pursuit of learning. Arts and Sciences caught a fall in Adam: How prudent a course would it be for us, to raise a building out of those ruins, and to have that part of God's image restored? Solomen excelled the learned'st and put down the skilfullest in their own Art. 1 Kings. 4: 30. There's made up a catalogue of his knowledge in natural things, And they pass under the seal and signature of the holy Ghost, as being subservient unto Religion, and therefore of great price, dignity and value. Moses who (as they say) lived in Hermes Trismegistus time, was learned in the Mathematics, and all things that appertained unto humane learning: The Text is clear: And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds, Acts: 7. 22. If any be enemies to University learning, I conceive with St. Judas. v. 10. They speak evil of those things which they know not. Their ignorance (as * Incivile & iniquum est sin vero quià respuunt malitiâ & impietate vacare non potest Ium. in Loc. Junius observes) is uncivil, unjust malicious and impious: They may fitly be compared to the fox in the fable, who said, the grapes were over bitter, because they were above his reach. None but an Ignoramus is an enemy to knowledge. Thus you see how we ought to prise knowledge where ever we find it. But let us confer our principal pains for the attaining of that knowledge which only, will make us wise unto salvation. Throughout the whole book of Proverbes a wise man and a godly man, are convertible terms. Religion is therefore called the way of understanding, Prov: 9 6. And it is the high commendation of a wise man, Prov: 1. 5. That he will hear, and increase learning: and a man of understanding shall attain unto wise counsels. This is the end of Christ's coming into the world, to be a light unto it. Ioh: 1. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Clem. Alexan. strom. 6. Lord is our illumination, and that true knowledge into which we are translated, so Clemens Alexandrinus, By his knowledge, shall my righteous Clem. Alex: strom. 6 to. servant justify many, I say: 53. 11. And it's David's prayer, O continue thy loving kindness, unto them, that know thee, Psal: 36. 10. Knowledge is the foundation of all other graces: Faith, Hope, and Love, are grounded on knowledge. It's God's first work to illuminate the understanding: The seals fell off Paul's eyes before he became a preacher of the Gospel. The promise is to those whom the father draws, Ioh: 6. 45. that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all taught of God But this Promise excludes not the preaching of the Gospel, as learned * Hoc verbo abutuntur high, quiv●calem praedication●m & externum verbum vel scripturas contemnunt etc. Rollocus in Joh. 6. 45. 1. Divine knowledge is humble. Rolloc observes on the place: And that you may know, where this knowledge resides, let me assure you, That, it ever lodgeth in an humble breast. The knowledge taught of God is an humble knowledge. But when God opens a man's eyes and gives him the spirit of understanding, he than discerns in himself, more ignorance and folly than knowledge. After that he hath studied this domum interiorem, his own conscience (as Bernard sti●es it) he knows more ill by himself, than all the world can acquaint him withal. As the consideration of his primitive integrity may be scientia inflaens, so the review of his original prevarication, may be scientia humilians: As that may puss up, so this may humble. It's the greatest honour of the learned'st Rabbis, to be men of the humblest spirits. And the more humble they are, the greater proficiency they make in knowledge. Let them consider; what they have is derivative: Quid habes, quod non accepisti? Their abilities are not their own, but so many talents concredited unto them, of Quinto quis decrescit in despectione sui, tanto amplius proficit in cogni tione Dei, Bern. 2. It's a reforming knowledge. which they must stand accountable unto him, who is their Lord and Master. It's undoubtedly true, that, the most ignorant are apt to think best of themselves. The Laodiceans were well conceited of themselves, and the reason was, because their eyes were not opened. Neither doth divine knowledge float in thy brain, but secondly it works a reformation, upon thy heart, and life: To departed from evil is understanding, Job. 28. 28. Hereby we are sure that we know him, if we keep his commandments, 1 Joh. 2. 3. this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed, of a man of knowledge: Hath thy knowledge an effectual influence upon thy life and conversation? Doth it quicken thy love to Christ and enkindle thy zeal for his glory? When the spirit of wisdom breaks in upon thy soul (just as when the spirit of God came upon Saul) it makes thee another manner of man, this spirit is a fire, to purge thy corruptions: It's water, to allay thy passion: It's a wind to blow and scatter thy swelling thoughts of vanity. May that popular rumour never be verified of our age, that, never was more knowledge, and never less practise. Now, when knowledge abounds, as the waters cover the seas, where's the return of a sanctify'd conversation? he's truly the knowing man, who reduceth his knowledge into practice. Knowledge and practice should go together in a mutual equipage, being conjoined in an indissoluble union by the Holy-Ghost. If then God hath advanced you to places of higher dignity, God expects from you more duty and obedience. If God hath bestowed greater gifts on you, he expects better fruits of holiness to be manifested throughout your whole life and conversation. For where much is given, much is required. he's a man of learning, that is a man of a sanctify'd conversation. I remember Berr: Suber 〈◊〉 〈◊〉. 37. that Bernard gives a direction or two for knowledge, ut scias, quo ordine, quo study, quo sine. For order, that must be known in the first place, which most nearly conduceth unto thy salvation. For study, that must be studied, which is most worthy of thy love: and as for the end, that must not be curiosity, but the edification of thy own, and thy brother's soul. These directions in my Text, meet as lines in the same centre. Christ Jesus is first to be known, worthiest of our love, and the end of all our knowledge. This puts me in mind of my second particular, the object of my Apostles resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know Jesus Christ. 2. Part Concerning the Knowledge of Jesus Christ. In these Epistles, St Paul useth the name of Jesus, above 500 times, and no wonder, for in this name there are above 5000 treasures: Yea, in it, all the treasures of wisdom and knowledge are reposited. If you would Anatomize all Paul's Epistles, you should find the sacred name of Jesus written in the heart of them in golden characters, as truly, as they falsely report, it was seen in the heart of Ignatius Loyola; that grand Impostor. I have read, that Phidias made a buckler for Minerva, wherein his own name was so curiously engraven, that it could not be took out, without the dissolution of the whole frame. So Christ hath divinely wrought his name in the Scriptures, and that so accurately, in so much, that you cannot take it out, but the truth will fall to the ground. Christ is the compliment and perfection of all science, the ground of all consolation. Hereupon the Prophet concludes triumphantly: I will rejoice in the God of my salvation, Hab. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. strom. 6. Our knowledge and spiritual paradise is our Saviour: So * Clemens Alexandrinus. O then above all thy get, labour to get this understanding, to know Christ and him crucified. Have this, and thou needest no more: It's that unum necessarium the only requisite. A man may read 20 Lectures in Aristle, and yet be never the more moralised man. All Plato's and Aristotle's Precepts meddle not with heart pollutions, nor tend to the Reformation of the inward man. A man only acted by principles of nature, cannot correct the least vice. It's beyond the sphere of its activity to discover sin in its proper colours, I mean the siafulnesse, and pollution that is in sin. 'Tis true a temperate Socrates, a just Aristides, a covenant-keeping Regulus, shame many of us Christians, and will rise up in judgement against us, and condemn us, but their morality could not advance them, to the third Heaven. The eye of natural reason was too dim, to discern Christ erected upon a pole. Their charity then justly deserves the check, who enlarge the way where Christ hath straightened it: The text is express, there's no other name given under Heaven, whereby we must be saved: Till this truth be expunged out of Canonical Acts 4, 12. Scripture, I shall never admit any scientiam mediam, or postern door, to let in those, who are without the pale of the Christian world. As for those Jesuited persons, who advance nature and deprave grace, the time may come when upon conviction of conscience, they may be forced to conclude with Bellarmine's Tutissimum est etc. It's Bellarm. 1. 5. the justif. the safest way to rely upon the grace of God: when as that idolised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will prove an Egyptian reed, to give them the slip in their greatest necessity. Now it's requisite, that I should put a difference between the 3 Characters of Knowledge. precious and the vile, and distinguish that knowledge which is so in reality and truth, from that which is counterfeit, and only personates a Christian. View it in these distinguishing characters: This is a fundamental, an excellent, and a soule-saving knowledge. 1. I say, this is a fundamental knowledge. The knowledge of 1. Fundamental. Christ is the sum and substance of all Divinity, the scope of all the Scriptures, the very pith and quintessence of all religion, even that, which is (without controversy) the great mystery of Godliness. The Scripture is the field, and Christ the pearl of price; The Scripture the Box, and Christ the precious ointment. Pretiosum opp●balsamum in gemmeo myrhothecio. Christ is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as though every word in Scripture didre-echo this precious word. The Apostle sets it down unto the life, Eph. 2. 20, 21. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone, in whom all the building fitly framed together, groweth unto an holy temple in the Lord. 2. Excellent. 2. Add hereunto, this is an excellent knowledge. The Apostle, though a man of incomparable gifts, yet accounted all things but loss, and dung, in comparison of this, Phil. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be they what they will, honours, riches in their greatest estate and confluence, arts and sciences, in their resplendent lustres, let them be virtues which beautify the mind, yet when they come, in competition with Christ, they pass under such a censure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, loss, and garbage, the most vile and contemptible things in the world. This knowledge must needs be amiable, because it proceeds from Christ the fairest of ten thousands. And lastly, for the compliment of all, this is a soule-saving-knowledge. 3. Soul saving. 1 〈◊〉 2. 14. When all Philosophical speculations puzzle & non plus thy understanding, and cannot administer the least auxiliaries unto thee (For the natural man perceiveth not the things that are of the spirit of God) than when thou hast the spirit of discerning to see their emptiness, and impotency, Christ darts a ray of supernatural knowledge into thy soul, infuseth into thee new principles, a renewed nature; And now thou discernest with another manner of eye, for the spiritual man knoweth all things. Thou must then have a better master than Aristotle to teach thee. This knowledge can no no where be learned but in the school of Christ. A man may be admired for a great Gnostick, as accurate a Text-man (as Buxtorfe records of the Jews) as to know every letter in the Bible, and observe every point (as the Masor●t●es do) yet all this while he may be a mere stranger to this soule-saving knowledge. For if the Doctrinal truth of Scripture, be not made an experimental truth unto thy soul, and conscience, though thou mayst be reputed a great scholar, yet thou art fare from being a good Christian. When Christ comes into thy soul, by his grace, he renews thee in the spirit of thy mind, he purifies thy nature, reforms thy life, redeems thee from thy vain conversation. When his gracious face shines upon thee, he makes his ways and saving health known unto thee, as it is Psal. 67. 2. Thus I have endeavoured to describe the object of this knowledge positively considered, let's now view it as privatively, and by way of Antithesis set down in the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only, or nothing else besides Jesus Christ. Q. But doth no other knowledge pass currant? Doth my Apostle use a kind of Ostracism, to banish all secular learning out of the school of Christ? A. Doubtless such an interpretation stands not with the sense Calvinus in locum. Aquin: in locum. of my Apostle. Nulla mihi scientia tanti fuit; ut aliud cognoscere appeterem, quam Christum, licet crucifixum, So Calvin. He esteemed no knowledge equal to the knowledge of Christ. Per sapientiam verbi ●vacuatur crux Christi. By eloquence of words the Cross of Christ is made of none effect: so Aquinas upon the place. But these two agree with Estius and Paraeus, who are no enemies unto humane learning, but they much disrellished the affected eloquence of new-fangled preachers, who rend the people a sunder, from unity to mutiny, from faith, to faction, and so tear the seamlesse coat of Christ. They bragged of Cardan's vain glorious humour (otherwise a man of wisdom) who making a catalogue of renowned worthies, inserted himself Hi●ronymus Cardanus in the number. So these instead of preaching Christ in all humility, are not ashamed to vent the frothy issues of their abortive brains, rather to tickle their auditor's ears, then to affect their consciences. Therefore to this poison, my Apostle prescribes a sovereign antidote, and that Paraeus inlocum. is to preach Christ and him crucified, Sola Christi cognitio sufficit ad salutem, saith Paraeus. The knowledge of Christ, is alone sufficient unto salvation: but he adds further, sed cum aliis conjuncta, tanto erit jucundi●r: but mixed with other sciences, will relish some palates the better. Having a spice of humane learning, it may win upon men's affections, and so take the learned in their own Art. Augustine going to have his ears tickled, had his heart touched, and got Christ to boot, with the eloquence of Ambrose. A Minister ought to preach in the most winning way, and aught to endeavour by a pious kind of fraud (not in a Popish nor Machiavilian sense) to insinuate himself, into the affections of his Auditors. I ground my assertion upon the Apostle 2 Cor. 12. 16. being crafty I caught you with guile. The preacher studied acceptable words, Elegant composures, and apposite expressions are commendable. I know not any thing to the contrary, but an Egyptian jewel may be dedicated to the service of the sanctuary. The Apostle quotes Menander, Videmus non satis esse si sidem nostrae integritatis faciamus nisi ●ales deprehendantur quorii us● fucrimus opera. Quare delectus habendus est non levis, neque perfunct●rtus sed exquisita diligentia Calv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Dan. 2. 34. Aratus, Epimenides, Heathen Poets, that so he might foil the Gentiles with their own weapons: chrysostom upon my Text saith The Apostle, who knew greater things of art, could not be ignorant of these lesser things: yet, he would relinquish his learning, deny his parts, seem to be ignorant of his gifts, that by this means, he might gain the people to the knowledge of Christ. The Apostles Acts 4. 13. were accounted by the Counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illiterate men, even Idiots, (as the word is commonly Englished) yet these God used as instruments to confound the wisdom of the wise, and to put to silence the most knowing men. We read in Daniel of a stone without hands cut out of the mountains, which battered all the rest in pieces: so the Gospel of Christ in its purity and simplicity, without the help of humane policy or contrivances, throws down all the towering thoughts of men, it levels mountains as low as the valleys, and casts down the high and mighty from their seat. It's the arm of the Lord, Is. 53. 1. It's the power of God unto salvation, Rom. 1. 16. Yet all this while, though I admire divine learning, and prefer it to the highest place, accounting all knowledge none at all to the knowledge of Christ: Nevertheless I discard not humane learning from its office and conveniency, and usefulness in a learned Republic. My heart's desire and prayer is, that the Sun may never set upon our Israel, but that the Schools may flourish in learning and religion, and that the Sons of the Prophets may grow up as young plants, and be as the polished corners of the temple, never wanting honourable encouragements. But for the prevention of abuses which are apt to creep in, I hope a caution or two will not be unseasonable. 1. Before you make use of humane learning, labour to cleanse 1. Caution. Purge and cleanse humane learlearning. Isay 8. 20. and purge it. There's much dross in it and therefore it must be refined. It requires an understanding head, to cull out, what is Legitimate and to reject what's spurious. Things must not be taken on trust at adventure by an implicit faith relying upon the judgement of Learned Doctors. There's a Lydius Lapis, to discern true from counterfeit. Ad Legem & Testimonia: Examine all Doctrines by the Touchstone, which is the Word of God. Take heed that thou bring not in those things, which contradict the principles of thy faith. Better to relinquish thy author, & sacrifice him to the flames, then flinch one tittle from the rule, which is the word of God, and so make shipwreck of faith, and a good conscience. In the next place, be advised to make all humane learning subservient, Cant. 2. Make humane learning subordinate unto divine. and subordinate to divine. Hagar was courteously entertained whilst she was a servant, but when once she domineered and despised her Mistress, she was turned out of doors. The comparison is obvious, between humanity, and divinity. If that, being but a handmaid, flaunt it and outbrave her Mistress, let her be cashiered in Deut. 21. 12. the same manner. The captive woman must have her nails pared, and her head shaved, before she might be entertained for a wife. In like manner, we must pair off all the superfluities, protuberancies and excrescencies of humane learning, before it can be dedicated to the service of the Lord. As Moses in his glorious lustre, put a veil before his face; so were it an act of prudence some times to conceal a man's self. The veil of silence is, oft times, the best attire of sobriety. A fool, saith Solomon, speaks all, but a wise man Prov. 29. 11. holds it in, till afterwards. 3. Use humane learning with moderation, and modesty; The Cant. 3. Use humane learning with moderation. gold sanctifies not the altar, but the altar the gold. Humane learning improveth not divine, but is itself improved by it. Arts are holy in their use only, which is, to attend upon sacred knowledge; And whilst they do so, the law entitles them to some kind of holiness: Nam quae sacris serviunt, profana non sunt. Surely then, that Painter discovered abundance of folly, who when he could not make the Picture handsome, then fell a daubing of it: A remedy worse than the disease. Onesilus his head (as I find it in Herodotus) Herodet. Terpsic. when it was empty of brains; was filled with honeycombes: such are those (and may they never come near our Athens) whom I may term capita sine cerebro, brainless, or brainsick heads, who glean tares from a stage, and scatter them in the pulpit: Whilst Jesuits and Postilers are mustered up by scores, scarce one quotation of Scripture. This is just as if a man should forbear wholesome food, and gnaw hungerly upon flint stones, according to the Similitive of Robertus Guleus: The Lord complains of this Epidemical disease, Jer. 2. 13. My people have committed two evils, they have forsaken me the fountain of living waters, and hewed them out cisterns, even broken cisterns. Would Jeromes dream, might instruct our morning thoughts. ●e dreamt that Christ said unto him: Inveni te magis Ciceronianum, quam Christianum. Away with such lines of luxuriant fancies, strong you may call them, but by an Antiphrasis, they are as weak as water, and cannot quench the drought of a thirsty soul: What's the shell to the kernel? What are all these outsides to Christ Crucified? We cannot preach Christ in any other method, but we shall bewray our own vainglory, betray the honour of God, and the souls of his people. When poor souls lie a bleeding, and they cry out, None but Christ, what advantage will all the froth of wit afford them? When all the flourishes of wit are empty, and can do no good, there must be a real solid thing (as I may say) Corpus solidum succi plenum, that must add a word of comfort to a troubled spirit. Let me beseech you in the bowels of Christ, that you would preach Christ, and that in all humility. God advanceth the low in spirit: he's the best Preacher, and he will reap the best fruit of his pains, who endeavours to condescend to the capacity of his Auditors. Perspicuity is the ornament of an Orator, and the humble preaching of Christ crucified, is the grace of a Sermon. And so I am fallen upon my last particular, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and him crucified. Here's a man of the right stamp indeed: What the Jews accounted a stumbling block, and the Greeks foolishness, he accounted his 3. Particular. The knowledge of Christ ctucified. only glory. God forbidden saith he, that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world, Gal. 6. 14. Q. But why doth the Apostle so often inculcate this expression, Christ crucified? why not Christ incarnate, or Christ risen, ascended, and glorified? why not Christ rather in his Robes, than now in his rags? A. I answer, without the knowledge of the cross, the knowledge of Christ will profit us nothing. Upon that he was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse for us to redeem us from the curse of the law. Christ made our atonement upon the cross, where he felt the Phials of God's wrath poured down upon his righteous soul, having assumed the Person of an offender. Where then is the wise, where is the scribe, where is the disputer of this world? Hath not God made foolish the wisdom of this world? 1 Cor. ●. 20. Are swelling words suitable to this exinanition of the Son of God? Is a losty stile correspondent with this abasement, Is it fit to discourse sweetly & delightfully upon gall & vinegar, & to beset nails and thorns with flowers of Rhetoric, and to bring our Saviour in pomp of words, and vainglorious pageants of Art unto his cross? This is not to preach Christ, but to preach a man's self in a vain glorious affectation of eloquence: Herein consists the duty of a Minister, for matter to preach Christ only, for manner with all humility and him crucified: This is the preaching when all's done; this I may term the very Art of preaching, which directly tends to the Glory of God, and the salvation of souls. Admit a man be of never so mean a presence, and men come to hear him possessed with a prejudicated opinion, yet if he labour to divide the word aright, and to speak to the conscience, rather than the fancy of his Auditors, O! what wonders doth the Lord work, by weak means? As by rams horns, the walls of Jericho, were battered in pieces: and by earthen pitchers the huge host of the Midianites was discomfited: so by that preaching which the wits of the times, and men that applaud their own fancies account empty and foolish, the Lord works miraculously in the conversion of souls. It's the Apostles assertion; For after that in the wisdom of God, the world through wisdom knew not God, it pleased God, by the foolishness of preaching to save them that believe. Thus having endeavoured to beat the corn out of the ear, suffer me now to grind it at the mill. Application is the life of every sermon, Let me then entreat your patience, in a few words, to press what hath been said, unto your practice, and then I shall put a period to my discourse. Marlorate, out of Calvin, draws two inferences of practice: Quid docendum first, and then Quid discendum afterwards: Christ crucified, is the substance of all, that we can preach or hear. It's a lesson can be never enough taught, and never enough learned. In the first place, seeing this is that lesson, which we all ought to teach (Fathers and Brethren) suffer I beseech you, the word of exhortation, to confer your best endeavours to put in practice this excellent method, and exquisite art of preaching Wast not this precious lamp of the sanctuary, in making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, circumstantials, the main employment: What's this but to tithe, mint and cummin, and to neglect the weightier matters of the law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. there's one most needful Doctrine, which you ought frequently to inculcate, and make deep impressions upon the conscience, and that's the knowledge of Jesus Christ and him crucified. I cannot sufficiently admire how sacred is the ministerial function What a great honour is it to be employed in Embassy for the King of heaven! O! what fidelity is requisite in the discharge of so concerning a message? You are God's sword hearers, bear up that sword which he hath put into your hands: The Lord hath promised to be your portion. And if I invert the order of the words, that they which live upon the Altar ought to serve it; it's a piece of the same truth, as well as that; The Lord hath so ordained, that those which serve the Altar should live upon the Altar. The readiest way (I conceive) to suppress, schisms and divisions, is by preaching the power of godliness. This is the way to stop the mouths of Gainsayers; when they see that self is not the main Engineer, nor the promoting of a man's own particular ends, and interests, but the glory of God, and the love of Christ constrains a man, than they are put to silence, and have nothing to gainsay. We read how Moses, in his own cause, was the meekest man upon the face of the earth: yet transported with zeal in the cause of God. A spirit of discretion is required in a Christian, lest he may quickly pluck down with the one hand, what he endeavours to build up with the other Moderation is much talked of; it's a goo● to be desired: For oft times it serves as a golden bridle, to curb a passion. Calvin. in Epist. ad Melanct. But Calvin's caution to Melanchth●n, is worthy of your observation: Take heed (saith he) that moderation do not quench thy zeal. Meekness and silence, doth good, and is commendable in a man's own cause. It's a man's glory to pass by a personal injury: but when religion suffers and the cause of God lies a bleeding then to be silent, argues a spiritual stupefaction, as if a man were possessed with a dumb Devil. When men preach their own inventions, teaching for Doctrines, the traditions of men: When men deride the way of holiness, casting nicknames and aspersions of Puritans Precisians and I know not what upon them, that so they may render their persons, and profession odious, just as thy dealt with the Saints in the Primitive Church, who were put into beares-skins, and then worryed: When men are not afraid to exercise their wits, to be witty even unto blasphemy, to cast a slur or a jest upon that sacred word, by which one day they shall be judged; This is not to preach Christ crucified, but it's to crucify him afresh, and to put the Lord of glory to an open shame: When men like Jehu drive furiously, mistaking a passion for zeal, and so oft times spoil a good cause in the carriage, this is not suitable to that meekness, that was in Christ. Let not then any humour or opinion sway thee; there's nothing so dangerous in religion, as this compliance with humours, and fancies, and siding for selfe-interests and advantages. The Spirit of God must be thy Pilot to s●eare thee, and the word of God must be thy compass, and the glory of God ought to be in thy eye as the scope and end of all. Take nothing upon trust, but imitate those noble Act. 17. 11. Bereans, who let nothing pass, without due examination: For we read that they searched the Scriptures daily, whether those things were so. 2. As you have heard what we must all teach, so you shall 2 Quid discen dum. hear what we must all learn, viz: Christ crucified, Let me then persuade you (as Jerome doth in an Epistle to Paulinus.) Let's learn that knowledge on earth, which will carry us unto heaven. May Discamus eam te●ris quorum scientia perseverabit in coelis. Hieronymu● in Epist. ad Paulinum. it never be verified of any of us, that, we seek our own things, and not the things of Jesus Christ, and that we resemble Mercury's statue, that point the way to others, but move not one step ourselves. A good life is the best commentary of a good sermon, and the best con●●tation of a slander. The shepherd hath discharged his duty, when by his own example, he leads his flock to the waters of comfort. We should all labour to be spiritual bvilders: As no noise was heard in Solomon's Temple; so my heart desires that there may be no differences nor jarrings, to be heard among us. Quirites, was a forcible word with Caesar, to suppress all his soldier's mutinies: and shall not the word Christiani be as prevalent with us. What said Abraham to Lot, Gen. 13. 18. Let there be no strife between my herdsmen, and thy herdsmen, for we be brethren. So say I, we that are sons of the same mother the Church, servants of the same God, heirs of the same hope, how should we consult the good, one of another, labouring to build up one another in the holy faith, considering to provoke one another to love and to good works. We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, members one of another. Is there a controversy between thee and thy brother? be not wanting in thy duty to pray for him: this, if any thing, will be the reconciler. Imitate thy Saviour on the cross: who prayed for his enemies. None are so bad, but they deserve thy prayers, and commiseration; Is thy brother ignorant? do not despise him: Consider who made thee to differ from thy brother, and a greater mercy, requires a greater measure of thankfulness. Copy out that excellent advice of the Apostle, 1 Pet. 4. 8. And above all things have fervent oharity among yourselves: for charity shall cover the multitude of sins. This is to learn Christ crucified, when we labour to puri●y ourselves even as he is pure, when we labour to be holy as he was, in 1 Jon. 3. 3. all manner of conversation, when we imitate him, in putting on bowels of mercy and tender compassion. My brethren, God hath given you greater measure of knowledge, and therefore he expects from you greater improvements. It was a grievous complaint of Austin in his time: Surgu●indocti & rapiunt coelum, & nos cum doctrinis nostris detrudimur in gehennam. God grant that our holy life, August. may be the confutation. Let it never be told in Gath, and published in the streets of Askelon (I wish there were no cause) that any son of Levi should prove a son of Belial, and make the sacrifice of the Lord to be abhorred. God forbidden, that in so sacred an order, (as the Ministerial Function is) That there should be any profane Esau's, any taunting ishmael's, and blasphemous swearers. We cannot in any wise brook Intruders into the Church: we abhor, and that deservedly, their irregular motions who run before they are sent: wherefore we should all unite our prayers and endeavours in our capacities, and callings to God as one man, to hinder such from ever setting footing in our Israel. If any such be, (as I fear there are) methinks the fearful judgements of God executed upon Vzzah, and Vzziah, for their over-officious services, and intermeddling without a calling, should make them fear and tremble, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so unpreparedly to adventure, upon sacred mysteries. In the interim, let us walk inoffensively and more circumspectly in our life and conversation, and give no just offence, neither to Jew, nor Gentle, nor Church of G●d. This counsel is not unseasonable; for we know not what advantage a scandalous life gives unto a common Adversary. If those that should be Seers, yet will be blind; if the Watchmen sleep, and the Shepherd's leave their flocks to hirelings, then will some of Jeroboams Priests, of the basest of the people, presumptuously usurp the Ministerial function. Take which you will, a negligent Minister who performs not his duty, or one that runs without a calling, of his own mission, and the flatteries of such like himself, they are both abominable, superfluous branches, which God will pluck up and sweep away, as dung out of the Church. Would we then have our callings more honoured, and our persons more reverenced, and our Doctrine with more cheerfulness embraced? let's all endeavour to be more conscientious in the discharge of our duties; let us not post off reformation, from one, to another, accusing, and excusing one another, but let's commune with our own hearts, make diligent enquiry into our own bosoms, every one saying with himself in Jer. 8. 6. particular, what have I done? The way to contract greater reverence abroad is to be more circumspect at home, that as we go beyond others in knowledge, so likewise, we should outstrip them in the practice of holiness. Christ in a more special manner hath communicated unto us, the knowledge of his ways: how should we strive with a pious contention, which of us should bring most glory to God, and advance the cause of Christ! It shall be my close and prayer with Moses, that God would put his Vrim and Thummim, 1 Pet. 2. 9 upon his holy ones, even writ upon all our hearts; Holiness unto the Heb. 13. 20. 21. Lord, that so we may be a Royal Generation, a Holy Priesthood, a peculiar people, to set forth the praises of him, who hath called us out of darkness into this marvellous light. I shall conclude with the Apostle, Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do his will: working in you, that which is well pleasing in his sight through Jesus Christ our Lord. Baruches Hurt and Cure: Setforth from JEREM: Chap: 45. Vers: 5. And seekest thou great things for thyself? seek them not. SERM. II. IF ever a word spoken in due season might be At St Maries Oxon. Octob. 18. 1642. compared to Apples of Gold in pictures of Silver, such a one is here represented to your view, being a word of comfort opportunely administered unto a man of a sorrowful spirit. (And) in the front of my Text is a connexive particle, and draws down the Context unto the Text. Take a review of the precedent History in this brief relation. The iniquities of Israel and Judah are full ripe, and now it's high time for the destroying Angel to thrust in his sickle and cut them down: But such are the tender bowels of our Father of mercies, and God of all consolations, that he gives warning before he smites: It's his accustomed method, to leave no means unattempted for his people's recovery, and for the healing of their backslidings. How often doth he draw them with the bands of a man, even with cords of love? What presuasive arguments, what alluring Rhetoric doth he use, enough to break the Rock within thee, even an heart harder than Adamant, and to melt it into the love of God, here behold bowels opened, like the sounding of an Harp, and once more rolled together. The Lord denounceth most heavy Judgements, and yet in the midst of Judgement entertains some thoughts of free love and mercy. The Lord reveals his secret intentions to his servants the Prophets. He makes the prophet Jeremy of his privy counsel. The Lord himself becomes the inditer of a doleful writing fraught with lamentation, mourning, and woe: Jeremy dictates from the mouth of God unto Baruch, and Baruch wrote from the mouth of Jeremiah all the words of the Lord, Jer. 36. 4. Forthwith they are communicated unto the King, and Princes of Judah. The King being no whit affected Jer. 36. 4. with these dismal tidings, but rather hearing them as it were in a dream, he cuts the role in pieces, and casts it into the fire; O the Sottish Lethargy of a rebellious sinner! he's settled upon his lees, at ease in Zion, come what will come, he thinks himself secure, that no evil shall happen unto him. Security is the harbinger of ruin. But wickedness stands not still, it's a teeming mother, though of a spurious issue. To make his sin completely sinful, he sends hue and cry to apprehend the prophet, and the scribe: he'll be revenged on the instruments, though for the performance of their obliged duty. O ungrateful patient, who when he hath trampled sovereign physic under his feet, straightway plots the destruction of his physician! but humane power is circumscribed with certain limits, and compasses, and cannot go one jot further than the supreme overruling hand permits the motion. Man purposeth, but the Lord disposeth of that purpose as it pleaseth him: God himself becomes an hiding place unto his servants: But the Lord hide them, Jer. 36. 26. the kings express commands must be frustrated, his messengers must return without their errand, for God hath more work for the prophet, and the scribe: A new role must be writ: The national rebellions must stand upon record, legible to posterity: This God gives in precept, and they immediately put in execution. And over and above the text is express in the close of the forecited chapter, that there were added besides unto them many like words. New rebellions renew their sorrows; and continuance in sin, abundantly aggravates the punishment. By this time Baruch is perplexed with multitudes of sorrows, the apprehension of the King's wrath makes him fear, and tremble, he is sensible of a burden too heavy for him to bear, the weight whereof makes him fall grovelling unto the ground. The Lord becomes the remembrancer of his passionate expressions: Thou didst say, woe is me now, for the Lord hath added grief to my sorrow, I fainted in my sighing, and find no rect v. 3. Addidit dominus scriptionem Scripti vi, one writing after another; I hardly 'scaped for my former writing, and now I put myself into the very mouth of the lion, adding a second danger to the former, and so expose myself unto a continual succession of miseries. In the mount, in the greatest straits, and extremities the Lord will be seen. Now comes the Lord and brings out a precious cordial, which he reserved for a languishing condition: Now he shows himself indeed a very present help in this needful condition, and time of trouble. he's the good Samaritan, he powers oil into the wounds, and binds them up▪ he'll in no wise quench this smoking flax, nor break this Matth. 12. 20. bruised reed: O taste, and see, O Baruch, how good, and gracious the Lord is to thee, in particular! There's an universal conflagration, and yet thou art as a brand plucked out of the burning. There's a general massacre, and yet thy life is given thee for a prey, whithersoever thou goest. The Prophet brings this tidings from the mouth of God, v. 4. behold that which I have built I will break down. Goodly edifices must be levelled with the ground, and not one stone left upon another: It followeth and that which I have planted, I will pluck up, even this whole land. The vineyard of Gods own plantation must be laid waist, and plucked up root and branch. The Lord, when he gins, will make an end, Laesa patientia, fit furor, Patience abused breaks forth into extremity of fury: his wrath is incensed, and his jealousy burns hot like fire. If any thing, (questionless) a shower of tears might quench this burning, but their hearts are unbroken, their fallow-ground is not ploughed up; they are passed relenting, and so shut against themselves a door of mercy. And now, O Baruch, thou son of Neriah, where's thy sympathy? why dost not thou call thy comforts Ichabods? Dost thou think to far well at home, whilst the Church of God is under hatches abroad? wouldst thou be in the float of prosperity, whilst the Church is in the ebb of adversity: As the mariners in a tempest roused Jonah and cried, what meanest thou, O sleeper, arise, call upon thy God, Jonah 1. 6. so say I, arise, and lay to heart the afflictions of thy brethren. When private calamities come in competition with, public, let the latter preponderate: Thou must not stick to forego thy own rest, ease, tranquillity, nay thy life itself, when thou hast a lawful calling to lay it down in these times of horror, and confusion. Let this advice from heaven in my text have an effectual influence upon thy spirit, & tu quaer●res tibi res magnas? ne quaerito: and seekest thou great things for thyself seek them not. My text may be styled Baruch's hurt, and cure. If he or any other Baruches Hurt and Cure. would with the sorcerer boast himself to be some great one in the world, if he set upon the pursuit of great things in this world, an arrow from God will be sent, and pierce his soul through with many sorrows: there's his hurt. But if so be he become endowed with a self denying spirit, so that sublunary things are below his notice, he can bid adieu unto them, as unsuitable to his elevated affections, he's a man of a singular temper, he'll discern a sun of righteousness with healing wings, there's his cure. So then in the words formally considered, there's a Question and an answer. In the Question I recommend three particulars unto 1. An Act. 2. An Object. 3. The person. your observation. 1. An act, and seekest thou. 2. The Object, great things. 3. The persons, one and the same, thou for thyself. The Prophet anticipates Baruches answer, and gives it himself, seek them not. This dehortation is diametrically opposite. It stands like the Cherubims with a flaming sword to keep the way of the tree of life. A sinner rides full speed in a swift career of ungodliness: Here's a Remora which purposely meets him, and stops his passage. he's bid to stand, by the watchman of the Lord of Hosts. You see then (my Brethren) what I am to press upon your affections, that ye would get raised spirits, and sue out a divorce between yourselves, and the world. The Argument of my discourse is Heavenly mindedness. The enlargement of this Theme is most suitable to these present distractions, where there are such sad thoughts of heart for the afflictions of Joseph, and for the divisions of Reuben. Is it now a time for purchasing of Lands, and revenues, eating the fat, and drinking the sweet, to solace ourselves in all variety of voluptuousness, and epicurism, to stretch out ourselves in beds of Ivory, to drink wine in bowls, and yet remain insensible of the afflictions of Joseph? If by such projects as these we seek to get a name upon earth, we may build a Babel of our own confusion. But let us learn to deny our lawful pleasures, and make our tears our meat and drink, 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 himself in the dust before the throne of Grace, whose soul is alike affected with J●remies to weep in secret for the sins of the times? I fear our times are just like those before the deluge, eating, and drinking, and making merry. God grant that we imitate not the Swans, who (as they say) sing sweetly before their Funeral. Cast your eyes upon the bleeding condition of Ireland, and that which comes nearer home the miserable distractions of the land of our Nativity: Is mirth, jollity, seasonable at a Fast, or Funeral? Is it a discourse suitable for a dying man to talk of honours, high places, and promotions? shall a man drenched in tears, pursue pastimes, and pleasures? shall humility and lowliness change the scene into pride, and ambition? shall poverty invest itself with stately robes? shalt thou O Baruch, when all the world is in combustion, be so spiritually benumbed, as to have thy heart doting upon the momentany pleasures of this wicked world? doth thy heart hanker after thy pleasures? and with Lot's wife, dost thou look back upon the delights of Sodom? Let her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thy warning piece not to seek great things for thyself. Thus having paraphrased the words, I shall prosecute them according to my proposed method, intending the question for the doctrinal part of my text: and seekest thou great things for thyself? And the dehortatory answer shall be my use, and application: seek them not. In the unfolding whereof, I shall purposely endeavour to enlarge myself in a plain and familiar discourse, making my text my Apology, not to seek great things for myself, not any sublime composures to gratify any wanton ears of Athens, but to condescend unto the capacity of the meanest Auditor that hears me this day. In the prosecution of the words I shall not separate the act from the object: they are joined in the sense, and therefore I'll not divide them in my discourse: And so I'll resume them jointly: Et quaeris tibi grandia? and seekest thou great things? And now, O Baruch thou son 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 wholly enamoured? doth the object so necessarily conduce to the completing of thy felicity, that with Rachel thou must have it, or else die? Is thy life bound up in its life, as jacob's was in Benjamins, so that for a moment thou canst not forego the fruition of it? what is the reason that thou art so possessed with so much anxiety of spirit? when I see a man bid adieu to all other things, and wholly fix himself upon one thing alone, I presently conjecture that there is some rarity, and excellency in that thing which wholly takes up his affections, and terminates his acquiescencie, as lines in their proper centre. Let's then, as Moses did, turn aside, and see what these great things are, whether answerable to the report, and expectation. yea, or no. But alas our pains will be to small purpose, and the issue parallel to the pains, both alike unfruitful. The text calls them great things: by which Vatablus, and some others understand the gift of prophe●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 general current of interpreters, who by great things understand rest and tranquillity, 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 loss of these, there arose such grievous complaints, and bitter expressions of sorrows: a great infirmity, a practice how unsuitable 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 than many thousands, to prefer his private welfare; before the weale-publick? O faint hearted soldier! Vriah was of a more Heroical spirit, when David bade him go home to his house, and refresh himself after his journey: The Ark, saith he, and Israel, and Judah abide in tents, and my Lord joab, and the servants of my Lord are encamped in open field, shall I then go 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. Jugur●h. thy soul liveth, I will not do this thing: Marius in Sallust discovered a magnanimous resolution unto his soldiers: Doctus sum hiemem, & aestatem juxta pati, humi requiescere e●dem tempore, inopiam & laborem tolerare. A child of God must prefer the welfare of Zion before his private respects, and interests: he must not dream of his own personal peace in their public calamities, in times of captivity and jacobs' troubles, we must bear a share with them in their sufferings: O brave profession of the Kingly prophet, Psal. 137. 6. If I forget thee O Jerusal●m, let my right hand forget her cunning. That of Moses must be the good Christians choice, 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 let's take a narrower survey of these great things, and let's consider whether they be worth the seeking after, yea, or no. One man seek's rest, and quietness, these are his great things. Naomi sought out a rest for Ruth: This man would Induction. One man seeks rest, and quietness. feign sit under his own vine, and under his own figtree, he's secure with the men of Laish, he resembles the whore, who sits as a queen, and saith no evil shall happen unto her: But ye know the woeful end of the men of Laish: Their security exposed them to their enemy's 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 fool in the Gospel, and Nabuchadnezzar amidst their vain glorious boastings were cashiered of all. When Amnons' heart was merry with wine, than was he slain: The hand-writing came out against Belshazzar, and numbered his days amidst his carousing, and jollities. Agag came delicately, but was presently hewed in pieces before the Lord in Gilgal. Sis●ra took his sleep, but never awaked, but unto eternity. When men seek rest, it will fly from them. When Job promised rest unto himself, he could not find it: my bones, saith he, are pierced in me in the night season, and my sinew's take no rest, Job 30. 17. Ponder seriously with thyself, how David was a man of wars, and the sword never departed from his house: so perhaps God hath not yet intended for thee a blessing of peace. he'll make a soldier of thee to fight his battles, he'll put thee upon hard services in hard times to try what mettle thou art made of: he intends thee for a valiant champion, and combatant. Take heed then of incurring that fearful curse of M●roz, Jud. 3. 23. who came not to the help of the Lord, to the help of the Lord against the mighty. Wouldst thou feign sleep in a whole skin, when thousands fall besides thee, and ten thousands at thy right hand? Thinkest thou to be at rest, free from all enemies within, and without? May be God sees it fit in wisdom to exercise thee with some smarting cross, lest otherwise with Jeshurun thou shouldst wax fat, and kick against the Rock of thy salvation. God knows what's better for thee, than thou dost for thyself. May be its a special providence, that thou shalt not receive good things in this life, nor take thy rest in this world. Non ad hoc noc de paradiso voluptatis Bern. ejecit (saith Bernard) God hath not cast a man out of paradise, for him to find another paradise in this world. All our rest, and quietness is in God. It's an observation of the Rabbins, that all the letters in the name Jehovah are quiescent: And they say there's a mystery in it, to show that all our rest is in God alone. Domine August. fecisti nos pro te, & in quietum est cor nostrum, donec veniat ad te. Lord thou hast made us for thee, and our heart● is never at rest, until it come unto thee, so Augustine. We cannot choose but expect crosses in this world, since we live in the valley of tears. The Canaanites were thorns in the Israelites sides, which the Lord left for their trial: such a man is of a proud, and haughty spirit, God sends an affliction, and bids it take down his pride: Another loves his ease, and lives carelessly, God sends some sharp cross to scour away his rust contracted by want of usage. The emulation between Rome and Carthage was a foil to set out each others renown and valour. The skilfullnesse of a Pilot is unknown but in a tempest: a Captain's valour appears in the day of battle, and a Christians Magnanimity in a fiery trial: so then, to sum up this particular: Let me ask thee, are peace, and quietness, an exemption from cares, and troubles the great things which thou seekest after? O how wilt thou be deceived of thy expectation? quaeris magna, scilicet quietem, & tranquilitatem, thou seekest great things (i. e.) rest, ease, and tranquillity & invenies misera, scilicet motus, & proc●llas: thou shalt find quite contrary, hurley-burleyes, storms, and tempests. Another man seek's for promotion, and high places, these are A Second man seeks promotions. the grandia, his great things for the attainment whereof, he becomes as very a Parasite as were those sordid flatterers of Dionysius, who licked up his spittle, and preferred it before Nectar: this is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unstable man, as St James phraseth him, who Jam. 1. 8. runs with the tide, and varies with the practice of the times: so that oft times the humour of his honourable Maecenas becomes the compass whereby he'll steer the course of his life, and conversation: But pause a while thou who run'st in an eager pursuit after promotion, let me ask thee art thou fit for it? or if so, art thou sure thou shalt not miss of it? honour fugientem s●quitur, sequentem fugit. Honour like the shadow when a man looks towards it, it avoids him, but if a man turn his back from it, it follows him. And whence comes promotion? It comes neither from the East, nor from the West, nor from the South: But God is the judge, he●utt●th down one, and sets up another, Psal. 75. 6, 7. How many verify the proverb of the Ambitious, who have a Pope in their belly? How many are their aspiring projects, and how unsatiable are their desires? Me thinks the practice of David, should curb them: who went into the Sanctuary of God, and understood their end: and that's specified, Psal. 73. 18. surely thou didst set them in slippery places, than castest them down into destruction. Agrippina tempered her poisons in that meat which Claudius most delighted: And so thy greatest honours may prove thy greatest torments. It's the observation Abulensis. of Abulensis, that those men of renown who have been most glorious in the world's account have come to most inglorious ends, as Absaloms' beauty, Sampsons' strength, Achitophel's policy, Asahels' swiftness proved their overthrows: and Alexand●r notwithstanding his great conquests, was at the last poisoned. Those quatuor summa imperia the Assyrian, Persian, Grecian, and Roman Empires presently came to ruin: You know the fatal end of Haman the greatest favourite in King Ahashuerosh Court, who erst while was advanced above all the princes, and presently after was elevated higher upon a gallows. O then take heed, lest any preferment choke the grace of God in thy soul. C. A Lapide hath a story of C. A Lapide. Pius quintus, Cùm essem religiosus bene sperabam de salute animae meae, Cardinalis factus extimui, Pontifex creatus pene desper●. Every degree of preferment made his condition more disconsolate. But my charity hopes better things of you my brethren, and such as accompany salvation: When I see the failings of my elder Brethren, as on ●●e side, I abhor daubing, and flattery, so on the other side I can in no wise brook the practice of an undutiful Cham, to discover their nakedness, where is probable hopes of amendment. If it were possible we should have peace with all men, and cover one another's errors with the mantle of love: A bad sense must not be entertained, when words can admit of a better construction. May it never be verified of any of us, that our young years condemn our old, and that we grow worse by those dignities, which should make us more dutiful. Let not, O let not your talents be as so many prices put into the hands of fools, for want of hearts to make the best improvement of them. What pity 'tis to see, and I cannot see it without a bleeding heart) that excellent gifts, (and abilities are so often buried in a napkin, or else employed the contrary way, by such who are ingeniose nequam, witty enough to their shame, and infamy: To dismiss this particular instance; thou that art so ambitious of honours; It's a great hazard, whether thou canst get honours, or if got, it's a greater hazard, whether thou canst keep them: & miserrimum est fuisse faelicem. Quaeris magna? Honours, promotions: Invenies parva, little, small things, or else the quite contrary. Thus you see honours, and high places are not the great things worthy of our search, and labour. 3. Another man seeks after riches, and worldly wealth, they A third man seeks riches, they are his great things. are those great things, which set his endeavours a working. This man is still a compassing of corn, and oil, he riseth early, goeth to bed late, eateth the bread of carefulness, and looseth his beloved sleep. Is there a good pennyworth, a good bargain stirring, how doth he labour to compass it? He racks his rents, grinds the faces of the poor, he makes haste to be rich, and this he thinks is the right course, but he's not ware all this while, that he hath put his moneys into a broken bag, and that the timber, and stones in the wallwill prove vocal, and cry out against him: the prophet acquaints him with his fatal doom, Jer. 17. 11. As the partridge sitteth on eggs, and hatcheth them not, so he that●eteth riches, and not by right, shall leave them in the midst ●● his days, and at his end shall be a fool; That wedg of gold which he so idolised, will in conclusion prove his greatest curse: his table will prove his snare, his meat his gravel, his cup his poison, his bed a bed of thorns, because these creatures are not sent in mercy, and so not sanctified by God. And besides we m●y discern by experience, how these covetous earthworms are crossed in their intentions. They scrape up riches, and know not who shall enjoy them. Oft times God punisheth sin by its contrary, the sin of covetousness in the parents, with the sin of prodigality in the children, so that they scatter as fast as the other gathered, and waste as profusely, as the other got greedily. God crosseth men in their darling sins, as David was crossed in his beloved Absalon, Absalon in his Kingdom, Amnon in his Tamar. So the covetous are crossed in their greatest confluence of riches; Those very things which they have pursued with the strongest affections, prove unto them the most bitter afflictions. Hereupon Reverend Latimer inculcates Latimer in his Sermons. this lesson again, and again, beware of Covetousness, beware of Covetousness. Of all other sins, Luther confessed that he found his heart least inclined to covetousness: when some bad stop his mouth with preferment, another answered, hem Germana ista bestia non curat aurum: So Melchior Adamus in his life. Hence Seneca very divinely: Melchior Adamu●●n vitâ Lutheri. Seneca de Brevitate ●●tae. A fourth man propose●h mirth etc. Brevissima ad divitias per contemptum divitiarum via, the contempt of riches is a price paid to purchase them. 4thly and Lastly, not to multiply any more instances: Others propose unto themselves mirth, and jollity, these are their great things: Many have thoughts of Heaven, they promise to redeem their time, as Elimelech promised to redeem the inheritance, but when there came a condition, thou must take Ruth with it, than he flyed off: I cannot redeem it, lest I mar mine own inheritance, Ruth: 4. 6. So men are apt to say, O if I should take a precise course of life, I should mar my hopes, then farewell all pleasures, and comforts: whereas indeed if we had the spirit of discerning, we should see, that there's no real pleasure but in the ways of godliness: The ways of wisdom are ways of pleasantness, and her paths are peace, Prov. 3. 17. of all other pleasures, I may say, inter amplexus strangulant. What's all the mirth, and jollity of the world but madness, as S●lomon concluded by woeful experience: I said of laughter it is mad, and of mirth what doth it? Eccles. 2. 2. All the mirth of the wicked is like the crackling of thorns, but a blaze, and extinguished. Their hearts are full of gravel, there's a damp upon their consciences. The terrors of God affright them amidst all their mirth, an jollity. The Epicure makes his belly his God. Clem●ns calls his vice by two words which express them to the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, belly frenzy: the brutish drunkard makes his cups Clemens Alex: his Idols: he's mighty to pour in strong drink, but he considers not, that cups of trembling will follow cups of healthing, and carousing, and that the time will come, when he shall be called to a fevere account for those cups, which he hath poured down his own throat, and for those (which he least thinks of) that he hath forced upon his brother. O think upon this in your most sad, and composed thoughts, you who ever you are, that are addicted to your pleasures, that make your recreation your profession, and employment, who eat and drink, and rise up to play: when cards and dice (to say no worse) shall be more exercised than the book of God: when men can have time enough for vain, and unprofitable pastimes, and can have money enough to spend upon a base lust, yet if they be required to set upon a business of weight and consequence, than they complain of want of time, and if they be entreated to extend their bowels of compassion to any of Christ's afflicted members, than they plead poverty; where there are such symptoms as these, you may guess what's the disease of the illaffected parts, and the issue will be lamentable. I have read of a young man, who stood by St Ambrose, and saw his excellent death, he presently said to some of his boon companions, O that I might live with you, and die with him. So many we have who with Balaam would feign die the death of the righteous, but take no care to live the life of the righteous. What wilt not thou forego a pleasure, a beloved sin for Christ? Christ will one day say to thee: could I be content to part with my blood, and couldst not thou be content to part witha lust? Augustine in his confessions hath August. Confession. this notable expression: Quàm suave mihi subito factum est carere suavitatibus nugarum? How sweet is it to me of a sudden to want those sweet vanities! One drop of a racking conscience swallows up an ocean of ungodly joy. Only soul delights leave a sweet relish in the spirit, but carnal pleasures leave a sting in the conscience. By these instances ye may guess at the rest: suffer me to make a brief recapitulation of the premises. Suppose rest, and quietness, be the great things sought after, whilst we pursue them greedily, vexations, troubles, disquietness of spirit come in thick, and threefold, and dash all. Promotions, and preferments if they be the great things we seek after, they resemble Jonah's gourd, which in one night had its original, and its period. Riches and wealth, if they be the great things sought after, these fly away, they prove Egyptian reeds, wells without water, and they start aside like broken bows. Admit pleasures, and carnal jollity be the great things sought after, however the prologue may promise a comedy; yet the Epilogue will discover a fatal tragedy; whatever laughter was extorted, was but risus Sardonicus. All the pleasures are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter-sweets; will there not in all these be bitterness in the end? Thus drawing an induction from these and the rest, I may hence collect an universal conclusion: That nothing under the sun is worthy of the labour, and pursuit of the sons of men. Thou then ex meliore luto sictus, who art framed of a better mould, who art employed in a more peculiar service for the God of Heaven, O tread not Antipodes, be not unsuitable to thy Lord and master: A shame for a child to be so unlike his Father: Tu tibi ipsi quaeris grandia? dost thou, O Baruch, Baruch the person seeking. seek great things, thou for thyself, which is the person seeking, and now bespeaks the continuance of your patience. This string sounds harsh; It's strange that a man so highly advanced in the service of God should so much forget himself. C. A La●ide checks him thus: solus vis otiari, nil vis pati pro conversione & salute C. A Lapide, in Loc. populi? wouldst thou enjoy thy rest alone, and venture nothing for the conversion and safety of the people of God? There's an Emphasis in the word, wilt thou seek for thyself? As supposing the Church, and State should be put into one balance, and thy life in another, wouldst thou desire to outweigh them both? Is thy life more precious than so many millions? Wouldst thou be advanced when the Church is brought low? Wouldst▪ thou warm thyself at home by thine own fire, when the temple of the Lord is a burning? Questionless (my brethren) it's the duty of a child of God to have a fellow-feeling of his brethren's calamities, to lay to heart their miseries, as if they were his own: Private interests must give place to public miseries. Particular relations must be swallowed up in the weal public. Private affairs must cease and be suspended, when mighty, and urgent business of Church and state require our helping hand. Good old Elyes heart trembled for the Ark of God, he could hear with patience the flight of Israel, and the slaughter of his sons, but as soon as the messenger made mention that the Ark of God was taken, he fell from off the seat backward by the side of the gate, and his neck broke, and he died, 1 Sam. 4. 18. And his daughter in law Phineas wife bowed herself, and travailed, and called her child I●habod, saying the glory is departed from Israel, because the Ark of God was taken, vers. 22. You hear how deeply these two were affected with the Church's misery. It were a prudent and profitable course in such times as these wherein we live to read leisurely over the book of Lamentations, that so our hearts might be framed into a broken temper. And in the failing of this man of God, it should be our wisdom profitably to reflect upon ourselves, and see where's our sympathy in these times of national calamities. I fear most of our Consciences, if they be not cauterised, will give in evidence to the contrary: How many are there who grow worse and worse in these perilous times, adding drunkenness to thirst, living in all manner of Epicurism, and sensuality? Now God's judgements are abroad, how few are there that learn righteousness at home? Where's the man that makes such an excellent use of these distractions as to labour to walk more closely with God, and to make his peace with him? Where's the man of Jer●mies temper, who makes his head waters, and his eyes a fountain of tears? Jer. 9 1. Who eats no pleasant bread with Daniel? who with Job abhors himself, and reputes in dust and ashes? we have many water-breaches, and we may fear an innundation. It nearly concerns us to put in practise the prophet Jo●ls counsel: To turn unto the Lord with all our hearts, and with fasting, and with weeping, and with mourning, Joel 2. 12. would we were better acquainted that our Benonies will prove our Benjamins, our sons of sorrow, the sons of our right hand: we should mourn with those that mourn, and share with our brethren in their sufferings. There's more comfort to be extracted out of one day's communion with the Saints of God, though in a suffering condition, then in all the jovial society in the universe. It's storied of Godfrey of Bullen, that he refused to be crowned at Jerusalem with a crown of Gold, where Hist of God frey of Bullen in Fuller's Holy Warr. Christ was crowned with a crown of thorns: A modest act that would not admit such a vast disproportion between him and Christ: and shall we crown ourselves with rose buds, abate nothing of our former delights amidst all these dangers, and perplexities? When one asked Plato how he came to such a perfection of wisdom, he returns this answer: plus olei consumpsi in lampade, quâm vini in chalice, that he spent more oil in the lamp, than wine in the cup. May the same be verified of us all: And may not the complaint of the Prophet Isaiah, Is. 22. 12. find us guilty: and in that day did the Lord God of Hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth; and behold, joy and gladness, slaying Oxen and kill sheep, eating flesh, and drinking wine: Let us eat, and drink, Magnificè tibi prospectum vis & in omnibus procellis etc. Junius in locum. for to morrow we shall die: (Blessed be God) we have fasting days enjoined by public authority, but have not we just cause to fast for our fasting, and mourn, and be hearty sorrowful that we have mourned, and sorrowed no more? what a fearful woe is there pronounced against those that are at ease in Zion: Magnificè tibi prospectum vis, & in omnibus procellis, ac tempestatibus, tanquam è portu naufragium publicum prospectare? So Junius upon my text tells us, wilt thou sit at the haven, and see others in a shipwreck, and not bear a share in their sufferings? My brethren, we sit here in peace: our profession is a profession of peace: We are Ministers of the Gospel, and the Gospel is a Gospel of peace: How should we with united hearts pray for the peace of Jerusalem! our weapons should be preces & lachrymae, prayers and tears are the best armour of proof, most suitable to men of our coats. The Apostles advise must be put in practice: study to be quiet, and to do your own business, 1 Thes 4. 11. Our eyes must be bedewed with tears: Our souls must be afflicted with sorrow, and with our indefatigable supplications never give the Lord any rest, until he make Jerusalem a praise in the earth, Isay 62. 6, 7. O then give not liberty to thy nor satisfy thyself to the utmost though in a lawful pleasure: Labour for the practice of mortification, and learn the divine lesson taught in the school of Christ, to deny thyself. Labour to bring thyself over to a sweet frame of resignation, that thou canst willingly part with thy choicest pleasures, and comforts for Jesus Christ: As those in the Revelations cast down their crowns, so cast down thy chiefest comforts at the feet of Christ. It was an excellent speech of David, 2 Sam. 15. 25, 26. If I shall find favour in the eyes of the Lord, he will bring me back again, and show me both it, and its habitation, But if he say thus, I have no delight in thee, behold here am I, let him do to me as seemeth good to him: so if it seem good in the eyes of God, he can wholly take thy heart off thy comforts, or else give thee them in greater mercy, in a more sanctified manner, and so make thy comforts exceeding comfortable. What canst not thou forego any outward pleasure, any worldly delight now? how wouldst thou resist unto blood, undergo the fiery trial, if Christ should call thee thereunto? If thou hast run with the footmen, and they have wearied thee then how canst thou contend with horses: And if in the land of peace, wherein thou trusted'st they wearied thee, then how wilt thou do in the swelling of Jordan: Tertullian in his tract de cultu faeminarum hath this observation: Timeo c●rvicem, ne margaritarum, & smaragdorum laqueis occupata, Jer. 12. 5. Tertul. in Lib. de cultu Faeminarum. lorum Spathae non det. I fear (saith he) that neck, that is used to pearls, and chains, will not give itself to the sword: Men of delicate appetites, who pamper their flesh, will find it a difficult task to endure any hard-ship for Christ's name. It was an inhuman practice of that Monster Nero, who rejoiced when Rome was on fire. None but beasts will enjoy their pleasures, when the commonwealth is in jeopardy. and religion, and liberty lies at stake. O then put on bowels of compassion, and be alike affected one to another, bear one another's burdens: Let your resolution run parallel with St Paul's: who is afflicted and I burn not? O that instead of burning in lusts, you would burn in love one to another. A blessed alteration. Tudippus, and Photion being both condemned to die, one of them was afraid, the other recollected his spirits, and in this wise comforted him: Non satis est tibi, Tudippe, cum Phocione Mori? Is it not sufficient for thee O Tudippus, that thou diest with Photion. A communion with Christ's afflicted members in a suffering condition is accounted their crown and glory. Consider God hath called us unto virtue, and unto glory: It's the Gospel's glory to set out unto us high, and glorious things: these we want, and these are worthy of our search: Let's then no more seek after lying vanities, and forsake our own mercy: The dehortation reacheth us home in my text: Ne quaesuris: seek them not, which is the Use, and Application, which I promised you, the close of my pains, and your patience. Application. Is. 55. 2. Use. 1. for Expostulation. Let me expostulate the case with you as the prophet Isaiah doth, wherefore do ye spend money for that which is not bread, and your labour for that which satisfies not? There's no created power which can be commensurate to the boundless desires of an immortal soul: A glutton may fill his belly, but he cannot fill his lusts. A rich man may fill his barns, but he cannot fill his heart: It's triangular, still one angle will be empty: An ambitious man may have titles of honour enough to overcharge his memory, but not to fill his pride: The voluptuous may wallow in sensual delights, he may be a frequenter of profane Theatrical interludes, and yet the hell of his desires remains unsatisfied: why then should men be such fools to seek after other lovers besides Jesus Christ, and to hunt after any other kingdom, besides the Kingdom of God, and his righteousness? how many men's hearts are in aequilibrio pendula, indifferent to which side the balance turns. When M●rdecay was raised, many became Jew's: and it was the saying of Pamachius an heathen: Fac me Pontificem, & ero Christianus. Such u Platiram devi tis Portificum. follow religion, as the people did our Saviour, for the loaves, and so make it a stalking horse for the advancing of their ambitious designs: but sinister respects never prove a sure bottom for the soul to be fixed upon. If the main question of a Minister be, what's the fleece of the sheep, I much scruple whither he hath the heart to feed them. For a man to be wedded to his revenues, and incomes, and not to the discharge of his duty, what's this but to marry the portion, and not the wife. What a great madness is there in men not to trust their honours, dignities, and riches with God, in whose hands they are in the safest custody? what folly is there in men to make their servants their Masters, by Idolising an arm of flesh, and subjugating themselves unto the creatures, as if they preferred a slavery before a freedom: The Apostle tells us Col. 3. 3. that we are dead men, and is it congruous for dead men to hunt after honours, and the world's goods? we are crucified to the world: And we are Crucified with Christ: O labour then to answer thy Original: As he minded not high things on earth, as he was wrapped up in heavenly meditations, so should we have raised spirits, and sore aloft, being carried with the wings of divine contemplation. It's reported of Lysimachus, that for his staying to drink one draught of water he lost his kingdom. So if we stay for these waters drawn out of the broken cisterns of the creatures we may hazard our precious souls: had we eyesalve from Christ to iliuminate us; we should discern such transcendent beauty in the ways of holiness, so that we should enter an action, and zealously commence a suit against the world, and never let fall the suit, till we have obtained a sequestration between our souls, and these things here below. You may remember that my errand is to you, not to seek after great things, I mean such as are reputed so by the great ones of the world. Who ever sought them and prospered? Nimrod, Haman, Nabuchadnezzar, Herod sought them out to the utter ruin of the seekers. Let the stream be turned, seek the Matth. 6. 33. Kingdom of God and his righteousness, and all other things shall be added as supernumerar accruments; O that I could prevail with you to seek those things that are above. It's the glory of the Gospel to set out glorious things: We have a glorious God, glorious graces, glorious company, glorious privileges, and a glorious reward: Hadst thou but a glimpse of those superlative excellencies which are treasured up in Christ, of those glorious things which are spoken of the City of God, which St Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 5. 4. an immarcessible crown of glory, than thou wouldst be transformed into another manner of man, thy tongue will be touched with a coal from the altar: Thy language wou●d bewray thee to be a denizon of Canaan, thy love, joy, and hope, would be alienated from the world, and wholly centre upon God, who is the love, joy, and hope of thy soul. Were there no future reward of godliness, the beauty that is in itself is more amiable, and desiderable than all the Kingdoms of the world, and the glory of them. What Cleopatra. said Cleopatra to Marcus Antonius? It's not for you to be a fishing for small fish, but for towns, forts, and castles: And so for those who have the beams of Gods reconciled countenance darted into their souls, who have a spiritual acquaintance, and a sacred communion with the great ●● God of Heaven, and Earth, It's not for them to be trading for mean things, for the trash, and pelf of this miserable world, but their spirits must aspire unto great things, eternal life v. Fox Martyr. de Edvardo primo. glory, and immortality, even the price of the high calling, that is in Christ Jesus our Lord. It's storied of Edward the first, that he had a vehement desire to go to Jerusalem, but being prevented by death, he gave in charge on his deathbed, that his son should convey his heart thither, and for that purpose he left a great Mass of money: so the Saints though their bodies are not in Heaven, yet their hearts are there, and their conversation is above, though their bodies are here below: O that my words might make a firm impression upon your consciences, that you would put the highest price upon godliness, and account it your honour and preferment, whilst others labour for corn, and oil, and join house to house for the perpetuating of their memories, let me persuade you to labour for the riches of faith, and the riches of Christ, that you may be rich in holiness, and may be truly noble by the divine image stamped upon your souls; you that are called to be God's Ambassadors, his mouth to his people, how dare ye choose rather to be scholars to Pythagoras then to Christ by affecting a stupendious silence; you that have taken upon you the charge of souls, do not, O do not maintain your bravery by the price of blood. The time will come when it will be said, shepherd give account of the flock committed to thy charge: When Andrew shall come in with Achaia, by him converted to the saving knowledge of the faith, John with Asia, Thomas with India, Peter with the Jews, and Paul with the Gentiles, where then shall the idol shepherd appear, will such an Apology hold, I could not brook the rusticity of the people, it would be a crushing of my hopes of preferment if I should spend my spirits upon such illiterate men. But how darest thou deny thy breath to those poor souls, for whom Christ poured out his precious blood out of his veins? My heart's desire is that all men in place of quality would herein anticipate authority, and feed their flocks themselves, and labour to approve themselves workmen, not to be ashamed, not handling the word of God deceitfully. Happy were it for us, if we could keep a Parliament within ourselves, and save them a labour by setting upon the work of reformation, every man in his own soul, and conscience. he's the best Critic, who makes a Critica Sacra upon his own heart, who labours to understand the Errata of his own life, and to wipe them out with the sponge of Godly sorrow. Whilst we have an heart, and a heart, a heart for God, and a heart for Mammon, whilst worldly pomp, and high place come in competition with the glory of God, so that we would gladly carry a fair correspondence on both sides: if these be our humours, we can never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a right foot in the ways of godliness. When thou flatterest thy heart on this wise: O if I shone in an higher sphere, if I had such, and such a place of dignity, I should then labour, to bring more glory to God, thou colludest with thy conscience, and art not acquainted with thy self-deceiving-spirit, how higher places might cause greater precipices. If thou art not qualified for the present condition, I fear thou wilt be more unfit to manage another. This is an hard lesson which I inculcate: what shall the wise man deny his wisdom, the honourable man his honours, the rich man his riches? we say 'tis a strong stomach that can digest much honey, so it's a strong spirit that is not overcome with the sweetness of much prosperity. It's a true sign that the Eunuches were on Jehues' side, when they cast down jezebel, who had painted her face in pomp, and glory: so when the world comes in its harlots dress, and enticeth us to all manner of impurity, if we can lend a deaf ear unto its sirenical enchantments, if we can bid defiance unto its bewitching allurements, this is an argument that we set our faces towards Heaven, that we seek a city which is above, whose maker is the Lord of Hosts. In the second place, i'll add a few directions how we should Use 2 1. For Direction. do to slacken our pursuit after great things, and get our hearts estranged from them. 1. For direction, amongst many I shall only advise you to these four things. 1. Labour for a contented mind. 2. Learn to deny yourselves. 3. Study the vanity of the creature. 4. Be acquainted with the fullness that is in Christ. 1. You must labour for contentation of spirit, It's a lesson worth D●rect. 1. Labour for acontented mind. the learning, Phil. 4. 11. I have learned in what state soever I am therewith to be content: what's the reason that the ambitious never ceaseth climbing, the covetous never ceaseth scraping, the Epicure never ceaseth swallowing, but because he is not contented with his present condition? No life to a contented mind, it accounts its poor cottage a kingdom, it accounts its glean a granary, its russet beyond all the rufflings in silk, and satin: satis est divitiarum nihil amplius velle: So Quintilian: This is reckoned by Seneca Quintil. Orat. 13. Seneca de vita beatâ.! Solum certe Beatum, Cortina Aglium judicavit qui in angustissmo Arcadiae pauperis soli Dominus nunquam eg●essus paterni Cespitis Te●minos invenitur, Jul Sol. Polyhist. amongst his beatitudes: beatus est, praesentibus, qualiacunque sunt, contentus, amicusque rebus suis: He indeed is a happy man who is contented with his present condition, whatsoever it be. Imagine thy present condition to be that which is allotted unto thee by God, and that best which he in wisdom sees most convenient for thee: this was Agars prayer, Prov. 30. 8. Give me neither poverty, nor riches, feed me with food convenient for me. It's a great weakness that makes us weary of our present condition, that we make it our task Sysyphi sax●m volvere, to be in a restless motion, never satisfied: whereas a man of an excellent spirit, if the present condition be not suitable to his mind, he labours to make his mind suitable to his condition: Godliness with contentment is great gain, 1 Tim. 6. 6. No real contentment but in godliness: for where its principled in a man, it casts a man into such a sweet frame, and temper of spirit, that let the condition be what it will, he apprehends it to be sent from God to him, and therefore in all humility submits unto it, making a virtue of necestity; It was an excellent vow of Jacob, Gen. 28. 26. If God will be with me and keep me in this way that I go, and give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God. Thus you see how this good man stood affected: Though the Lord had promised him a goodly inheritance, and a numerous posterity, yet he seems not to take notice of it, so he may have God's protection, bread, and raiment be they never so course, he hath set his heart at rest in a sweet contented posture: Ofttimes there's more tranquillity, and settledness of spirit in a condition ebbing, then flowing, in rags rather than robes: O than labour for a contented mind, and then thou wilt be rich even in thy poverty. Secondly, Learn to deny thyself: Thus Abraham denied Direct. ●. Learn selfe-deniall. himself, Gen. 12. 4. who left his native country, his kindred, and his father's house: This practice proceeded from a principle of faith, as St Paul records it amongst the catalogue of the faithful, Heb. 11. 8. It was the strength of faith indeed which made him go he knew not whither staying himself upon the divine promises, which was better to him then all lands, and revenues: God was (he knew) All sufficient, and his exceeding great reward. Likewise in a personal difference between him and Lot, there he denied himself by giving precedency to him who was his inferior: He gives him his choice, and first refusal of his habitation, Gen. 13. 9 A man cannot be Christ's crosse-bearer except he deny himself: A man cannot preach Christ unless he deny himself: A man cannot pray in faith unless he deny himself. A man cannot suffer for the name of Christ, nor perform any service acceptable unto him, unless it arise from a principle of self denial: Let the actions carry never so glorious an outside, enough to dazzle the very eyes of the beholders, yet if self be the Engineer, if self love, and self seeking be that primum mobile which sets all the other orbs in their motion, they are like those wild gourds which spoilt the whole mess of pottage, and we may cry out as they did to the prophet, est m●rs in ollâ, there's death in the pot: there's death in these gaudy services. That student than hath studied to the best purpose, who hath learned to deny himself, The wise man must deny his wisdom, the strong man his strength, the rich man his riches, the scholar his learning. The good Christian must come out of himself in all his duties, he must cast down his best performances, at the feet of Christ, beseeching the Lord Jesus Christ to bear the iniquity of his holiest things: here's the labour, and this is the work: we must leave sin before it leave us. When in the greatest confluence of profits, honours, and pleasures, than a man can lay aside his dignities, and deny himself in his pleasures: when a man is raised unto St. Paul's excellent temper of spirit that befits him for any condition, Phil. 4. 12. I know how to be abased, and I know how to abound Hence observe a lesson very fit for us & for all Christians to learn, even to be content with our estate what soever it is. Ayr. in Phil. ●very where, and in all things, I am instructed both to be full, and to be hungry, both to abound, and suffer need: When a man can use this world as if he used it not: When corruption hath matter to breed on then to keep it down in the prime of a man's youth, when his bones are full of marrow, and his body is vigorous, amidst the fruition of delights he can then deny himself, these are the rare qualifications of a self denying spirit: Hence David confesseth, so foolish was I, and ignorant, even as a beast before thee. The nearer a man approacheth to a sacred communion with the invisible God, the more he is abased at the apprehension of his own vileness, and with Abraham, he confesseth that he is but dust and ashes. If then we have been the disciples of Jesus Christ, and have taken out of his school this excellent lesson of self denial, than we are better taught then to seek after great things here below. 3. Study the vanity of the creature: It was the upshot of Solomon's Direct. 3. Study the vanity of the creature. Somnus, bull●, Vitrum glacies, Flot, Fabul●, Foenum Umbra, cinis, Punctum vox sonus, Aura ●thil. verdict: vanity of vanities, all is vanity. What are all things under the sun but bubbles, smoke, fables, wells without water, trees without fruit, broken cisterns, Egyptian reeds, deceitful bows, bags full of holes. Weigh all earthly things in the balance of the sanctuary, and they will prove too light, even lighter than vanity itself. A man trusts to a friend, he deceives that trust reposed in him. Ziba took an opportunity to slander his master: When we trust to our idols of gold, and silver, either by fire, or water, thiefs, or robbers, perfidious servants, or sundry other ways we are brought low, and bereaved of our confidence. Our choicest earthly delights pretend a goodly fair outside, like the Apples of Sodom, but being touched they fa●● into ashes, and cinders. The consideration of the vanity of the creature should cause us to cast off its yoke, and suffer ourselves no more to be under its vassalage. Shall we be so solicitous to seek after our tormentor? how much vexation, and anxiety of spirit accompanies all the world's darlings? their desires are insatiable crying with the horseleeches daughter give, give, and the creature cannot satisfy them, the comforts of this present world urge their arguments, just as the Devil urged Scripture to Christ to● halves, taking what serves for their turn, and leaving out what might make against them. They tell you of goodly buildings, preferments, revenues, and profits, but mention not a syllable of the days of mourning, and of that severe account which must be rendered at the impartial tribunal of the great Judge of Heaven and earth. Who then of any understanding will thus seek after lying vanities, and forsake his own mercies? who would join himself associate with this perfidious world a precedent of all viciousness? it brings us like fools 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 Bills of indictment against their dearest minions: and then thou witted find by woeful experience that those darling sins which yielded, the sweetest relish unto thy sinful soul in the acting, will now present nothing unto thee but gall, and wormwood, 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 pursuit, and forbear such a furious prosecution of those things which are so destructive both to thy body, and soul: if thou knewest how vain all things are in this world, how empty, how deceitful, thou wouldst not hazard thy soul upon such an unprofitable purchase. 4ly, And lastly, Labour to be acquainted with the fullness that Direct. 4. Labour to be acquainted with the fullness that is in JesusChrist is in Jesus Christ. He hath fullness of wisdom to teach thee, of holiness to sanctify, of mercy to pardon, fullness of riches, fullness of merits, and fullness of glory. It pleased the Father that in him should all fullness 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 to●●●t with the feeling of our infirmities, Heb. 4. 15. The self 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 spiritual conflicts violent, doth the Angel Satan buffet thee, and sometimes leave thee as he did the possessed dead in outward appearance? O make haste to Christ, look for him in the word, in the sacraments, in prayer; if thou findest him not in one ordinance, never leave off seeking till thou hast found him in another: and then ●ee'l manifest to thy soul that his grace is sufficient for thee. Art thou poor? Christ is riches; art thou blind? he is eyesalve. Art thou weak? he's strength. Art thou dead? he's life. Now then remember thyself how all this while thou hast run on hoodwinked into errors, and precipices expecting a fullness in the creature wherein is nought but emptiness. O Christians labour to make a better choice, to get hearts emptied of all self-love, and abhor all selfe-sufficiency in, and Idolatry with the creatures: when once you are partakers of those glorious privileges which are above, of the fullness of Christ's excellency, beauty, wisdom, purity, these will a thousand times recompense the emptying of yourselves of any fullness of outward contentment in the creature. How then should we pour out our petitions to have this fullness of Christ communicated unto us, according Joh. 1. 16. to our measure, that of his fullness we may all receive grace for grace! Be thy condition never so poor in the world, yet if thou hast Christ, thou art the richest man in the world: Though all things go against thee: friends leave thee, riches fail thee, promotion flies from thee, thy custom, and livelihood much decays, yet all this while if thou hast made Christ thy portion, none can take away thy Christ: Christ is better than thy friends, than thy riches, than thy promotion, than thy custom. he's above all, and better than all comforts: nay the choicest comforts are none at all in comparison of his soul-ravishing comforts: Christ hath Use 3 For Exhortation. the pre-eminence, and is all in all. In the last place here is an use of Exhort to persuade you to get your hearts weaned from the world. And now that I might better prevail with your spirits, that you might be took off of these things here below, & no more seek great things in this world for yourselves, suffer me to press home unto your consciences these ensueing considerations. 1. Earthly things are accompanied with much vexation, and disquietness of spirit. 2. They cannot afford any satisfaction unto the soul of man. 3. All things on earth put together in one cannot help a man in the evil 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 keep them from an eager pursuit after the greatest things the Universe can afford. 1. I say, the greatest things in this world are accompanied with much vexation, and disquietness of spirit. As it's a great blessing 1 Consider. The vexation that accompanies earthly things. to enjoy the creature with a cheerful heart: so it's a great curse to have them as so many thorns in their sides pricking●●m, and as so many gins, and snares in the way to entrap the followers to their ruin. Let a man have a Cornucopiam a store house of riches, yet if he cannot quietly enjoy himself in the use of them, he had far better be without them. Let a man be upon the rack, let the wheel pass over him, and dislocate his bones: Let him be put in Pe●●●lus Bull, or exposed to the most tightly devised torments in the ten persecutions in the primitive Church, yet this man's pain is easy in comparison of his who hath riches, and honours in abundance, even goods laid up for many years, and yet hath all this while a discontented spirit. Thou than who ever thou art, that art an Engrosser of worldly wealth, who makest gold and silver thy Idols, and honour'st them morelen thy God, thou art not ware how thy earthly mindedness will sharpen, and give teeth to an affliction to eat out thy choicest delights, and comforts. Thou art sollieitous to blow, and low thy grounds: and another may reap 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 heaven's iron, and the earth brass: and now how art thou vexed, and disquieted, and knowst not how to help thyself: thou hoardest up moneys in abundance, the thought whereof cheers up thy heart, in the interim God denies thee, thy health, sends thee the gout, colic, stone, strangury, and the like, so that its a burden and a torment to live. Thou hug'st thyself in thy ample possession, and favours of great ones: Now thou hast somewhat to lose thou art made a fairer mark of opposition: Suits in law, and vexatious controversies may waste thy estate: Thiefs, shipwracks, perfidious servants, miscarriages, and ill success in business may bring thee to a morsel of bread: or otherwise God hath given riches, and not an heart to use them, and this I reckon amongst the greatest outward curses, which can befall the sons of men. Sometimes God takes away a man's taste, so that he can relish no more sweetness in these things, then in the white of an egg: Otherwhile God takes away a man's rest, so that he lies all night tossing to and fro, and can take no rest, his sleep falls from him, and his eyelids can take no slumber: divitias invenisti, requiem perdidisti, thou hast got riches, and lost thy rest. Stobaeus hath a story of one Anacreon who when Polycrates had give ●im five talents, he could not sleep two nights together, he immediately restored them, saying, * Reddidit ea inquiens non tanta esse quauta ipsorum nomine curâ laboraret Stob. cap. 39 they were not so much worth as to countervail that care which was undertook to keep them. But admit thou art not yet blasted in thy estate, (though usually the great ones of the world feel this by woeful experience) yet there's a fierce lion which a long time slept at thy door, which now being awakened flies upon thee: this is thy conscience w●●h presents unto thee the history of thy life in all its ugly deformities, it paints thee out in thy proper colours, and this map discovers a mare mortuum, a dead sea, even a sea of blood, destruction, and misery, thy fatal period. Quis tanti emet paenitentiam? So Diogenes said concerning Lais the strumpet, who then of any understanding would purchase th●s● worlds goods at so dear a rate, to be thus in a restless condition, never at quiet, distracted with thoughts; perplexed with cares, and wounded in conscience? Honour proves a torment: To be degraded is the height of infelicity: No disgrace parallel to that as to be advanced high, and immediately pulled down in the dust. It was Wolseyes' complaint: Had I been as careful to serve the God of Heaven, as I have been to serve my Lord, and master on earth, he would never have▪ left me in my grey hairs. Riches prove the greatest cross when God blows upon them. To be as Job one while, the richest of all the sons of the East, and then ere long become a proverb of poverty, this is an exceeding misery. Pleasures are vexations, laughter is madness, Eccl. 2. 2. Wouldst thou then have that which might quiet thy spirit? thou must seek it else where: if thou seekest it amongst the great things of this world, thou seekest all this while for the living among the dead. No earthly thing can quiet the soul. There's much vexation in the greatest things of this world here below, and therefore seek them not. But admit they have wearied us in vexatious suits, tossing us from court to court, and so by many delays, and troubles hath impoverished us, yet if at the last they afforded any satisfaction, this would make amends for all: but no earthly thing can satisfy the soul. This is my second consideration: They bring us into suits, 2 Consid. Earthly things cannot satisfy the Soul. weary us in them and at last cast us: The world brings us into a lottery, where we come with heads full of hopes, but at the last return away with hearts full of blanks: the Teraphim is a lie: All the creatures may be compared to bags full of holes, and deceitful weights: The Lord denounceth this as a fearful judgement: thou shalt eat, but not be satisfied. The world is an errand hypocrite like the painted Mich. 6. v. 11. 14. sepulchres, gaudy without, full of dead men's bones within, or like the Egyptian temples, where there were a stately Frontispiece, and a magnificent structure, but naught within but an ugly Ape, the ridiculous Idol of the people: They are emptiness itself, and can emptiness fill the soul? The things of this world are wells without water, and can these quench our thirst? they are broken reeds, and can they stay us from falling? when you can hoard up grace in your coffers, when you can replenish your bags with divine wisdom, then and not till then can an immortal soul rest satisfied in the fruition of the transitory things of this present life. As Homer fancied that the Gods said upon Nectar and Ambrosia, and not Hom. Iliad. 1. upon such food as men do: so the soul of man, being divinae particul●aurae, having an heavenly borne being, cannot be satisfied with any terrene things: spirits and bodies, heaven and earth admit no correspondence. Hadst thou a Monopoly of the choicest delights under the sun, these could not satisfy thee, because they are but finite, and thy desires are infinite, and you know between finite, and infinite there's no proportion. Solomon tells us, Prov. 14. 14. A good man shall be satisfied from himself: Inward peace, and tranquillity of conscience affords us true contentment, and satisfaction unto the soul: The light of Gods reconciled countenance revived David's spirit, this was his only desiderable good: Lord list thou up the light of thy countenance upon us: Thou hast put gladness in my heart more than in the time, that their corn and wine increased, Psal. 4. 6, 7. Moses the man of God cries for mercy to satisfy him: O satisfy us with thy mercy, that we may rejoice, and be glad all the days of our life, Psal. 90. 14. Only Christ, and his comforts can fill up the soul: The waters which he gives will never make us thirst again, whereas the well-springs of the world will the more enrage our thirst. 3. Great things here below cannot help thee in the evil day. 3 Consider. Earthly things cannot help in the evil day. An evil day will come, a day of darkness, and gloominess, a day of clouds, and thick darkness, and for this day Solomon requires a memento, Ecol. 11. 8. But if a man live many years, and rejoice in them all, yet let him remember the days of darkness, for they shall be many: When sicknesses, and diseases render thy life disconsolate, and when death the King of terrors is approaching thy house, and ready to lay his mace upon thee to arrest thee to appear before the great Judge of Heaven, and Earth. Now can thy riches, and friends bribe this sergeant, and add one moment unto thy life? Ask thy jovial Comrades, and boon Companions, whether they can help thee, the very sight of them brings thy sins to remembrance, and makes thee sensible of the very flashings of hell-fier. Ask thy bags whether they can help thee, alas! they are full of holes▪ and let out all comfort: Ask thy dignities, and high places whether they can do thee any good, these all come and give evidence against thee on this manner: Thou hast been a corrupt and careless Magistrate, fear of men hath justled out the fear of God: Thou hast been a lazy, and debauched Minister, thou hast sought thine ow● things, and not Christ: Thus one day high places, and promotions if abused, will come in, and witness against thee. O how nearly doth this concern all those whom God hath made Rulers i● Israel to be conscientious in the discharge of their duties, that so they may hold up their heads with comfort before their judge. When a man is cast upon the bed of sickness, and all his sins are set in order before him, than a man would part with all his wealth for the purchase of a good conscience, and he would prise one glimpse of Christ's reconciled countenance before the Empire of the world. Now whither should a man go for succour? The world's his enemy, and its madness to go to my enemy for comfort. Only the riche●● of Christ, those glorious things above must comfort thee, or else thou canst never be comforted. Those whom thou hated'st in thy health must be thy comforters in thy sickness. Now thou art sensible what need thou hast of their prayers whom thou accounted'st the very abjects of men, and refuse of the wotld. Surely men speak not as they think, when they revile many sincere Christians under the notions of hypocrites and dissemblers, these they will be readiest to send for, and apply themselves most unto them when a fit of sickness seizeth upon them. You see then how great things in this world cannot help a man in the evil day, in a languishing condition, they fail a man in his greatest necessity, and therefore unworthy of our search and labour. I infer with my Prophet. Ne quaerito, seek them not. 4ly, and lastly, the greatest things on earth cannot lead 4. Consider. The greatthings of the world cannot carry a man beyond this life. a man beyond this life, they cannot carry him unto eternity: A man cannot carry his honours, and riches into another world. Can a man carry the things of this world into the place of torments to bribe the flames, or corrupt his tormentor? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotle is an Epithet attributed to something of excellency. Now the greatest things on earth are uncertain, transitory, fading things; when death shall strip us of lands, and revenues, of all our gorgeous attires, and leave us naked, if then we are not clothed with the robes of Christ's righteousness, we are of all men the most miserable: This garment alone of our elder brother must cover all our nakedness. Behold then, we all stand at the door of eternity: several ways God hath to call us, and then we are utterly deprived of all. Now a good conscience alone must stand us instead when all other comforts are defective: Hic Murus aheneus esto etc. this is the best bulwark of defence; Let's not more trust to uncertainties, to such things that will fail us. Let's lay up treasure for ourselves in another world, and now make provision for eternity, whence all our comfort is derived. When once we are involved in eternity, than we are in an unalterable estate, no postibility of returning back to the land of the living. Me thinks that the serious and frequent meditation of eternity should raise up our spirits, and put us upon a daily provision for our immortal souls. The great things of the world are below our cognizance. We call them great but by an Antiphrasis. For they are little, and lighter than vanity: so multitudes find them by sad experience. My conclusion shall be the Apostles pathetical exhortation, Col. 3. 1, 2, 3. If ye then be risen with Christ seek those things which are above, where Christ sitteth at the right hand of God. Set your affections on things above, not on things on the earth. For ye are dead and your life is hid with Christ in God. The wisest Preacher: Set forth in a SERMON Upon Prov. 11. latter part of vers. 30. He that winneth souls is wise. THe Areopagites had a custom that such SERM. 3. at St Maries OXON. April 16. 1648 as pleaded before them should plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without prefacing and without passion. For passion of my own let it be discarded altogether: All my design is this, to be inflamed with zeal to the glory of God, and so to be transported with a passion of love towards your souls, as to win them to Jesus Christ. And for prefacing I look upon all slattering Apologies as superfluous, and beneath the dignity of that work I have in hand. The words read are a sacred Proverb, or a divine select Aphorism deciphering forth in a Character the truly wise man. Not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Greece, nor the Philosophers of old, not the accurate Linguists, not the eloquent Orators, nor the learned Rabbis, nor Machiavilian Politicians, not an elixir and quintessence drawn forth out of all the elaborate volumes of Philosophers and Orators can denominate the author truly wise, in a spiritual and Theological acception; My ground 1 Cor. 2. 14. is from the Apostle 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. compared with 1 Cor. 3. 19 But here the spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebrates the praises, and stamps a character of wisdom upon him that winneth souls, He that winneth seve is wise. You know that Proverbs for the most part are entire sentences, without connexion or dependence on the precedent words: yet Context. here (And) in the front of the text denotes a relation to what went before: so that the precedent and subsequent parts of this verse refer each to other. You have a rare description of the righteous man: such a one whose heart is upright with God, is resembled to a tree of life; Alluding to the tree of life in Paradise. As that was of Gods own plantation, and had the pre-eminence of other trees, so the graces of a godly man are of Gods own plantation: None are borne holy, but created so. Grace is no plant that naturally grows in our Gardens, but is a plant of our heavenly father's plantation. And as the tree of life had the pre-eminence of John 15. 5. other trees; so the godly over all other men. And it's observed by a judicious commentator on the place: That the scope of this Proverb Proverbil summa recidit ut discant homines quo pretio virum justum aestimare convenit, Carthw●. Ehp. 5. 4. is to enhance the esteem of the righteous man. Though Godly men be held at a cheap esteem, and are accounted the scum of the world; yet the Allegory in the text gives in Gods Probatum est of them, that they are as a tree of life. And further it's said the fruit of the righteous (i. e.) the words and actions, the counsel, example, life and conversation of a righteous man are the precious fruits which the tree of life doth bear: His words are savoury, ministering grace to the hearer: he's grave and edifying in his discourse: His conversation is exemplary, such as adorns his profession: In a word, the fruit of a righteous man is precious fruit. And if you would have a taste of it, here you may gather one of the choicest that grows on this tree, and that is to win souls, The fruit of the righteous, etc. Now the text presents you with the most choice and excellent fruit of a righteous man, the winning of souls. The text is an entire categorical proposition consisting of a subject, praedicat, & copula. Division. 1. The Person. Or rather. 1. Here's a person set down definitely. It may be applied to the Ministers of God eminenter, for it's their peculiar office and main design to gain souls to God, yet not exclusiuè: It's every one's duty to do all the offices of love they can, and especially to consult and endeavour the mutual good of each other souls. 2. Here's the work set down, to win, or take in, or gain souls. 2. The Worke. The Metaphor may be drawn from a soldier, who hath fought valiantly and won the field: so must he that wins souls take up arms against the flesh, the Devil, and the world, against principalities, and powers, and spiritual wickedness in high places. And this spiritual soldier must never give over, till he return away with the trophies of victory. Or else the Metaphor may be taken from a fowler, who takes fowls in a net: So he that will win souls must spread the net of the Gospel: And if the government of souls (as Gregory saith) Artium Ars est Regimen Animarum. Greg. de Pastor curâ. 3. The Object souls. be of all other arts the excellentest certainly the winning of souls must be a superexcellent Art, all other arts the excellentest. 3. Here's the object, souls, immortal, heavenly-borne-being-soules, the image of God, the very breath of God inspired in our creation, of more value than all the world, the purchase and ransom of Jesus Christ: The excellency of this noble object, makes the victory more glorious, and the conqueror more renowned. To win a strong castle, a town, a kingdom is the glory of the conqueror: but to win a soul to God is a fare greater glory: It's the gallantest piece of service in all the world to win souls to Jesus Christ. 4. And lastly, Here's the commendation, high Elogium, or a sacred 4. The Commendation. Panegyric, which is given to him that doth this great work: He is wise: It's a great question where wisdom is to be found, Job 28. 12, 13. the determination of all is vers. 28: The fear of the Job 28. 12, 13. 1 Cor. 1. 20. Lord is wisdom, etc. and it's a great question with Paul, 1 Cor. 1. 20. where is the wise, where is the scribe? Now both these questions may be resolved from the text, it's a point of wisdom to gain souls, and he's a wise man that's a practitioner in this soul saving art: This is the wise man; a man of a precious anointing, an interpreter one of a thousand, whose eyes are in his head, whose wisdom is taught of God. And the declaration of this wisdom is that Argument whereon I fix as a word spok●nin due season, which can never be enough taught, never enough learned: The Lord make it as profitable as it is seasonable. The words of the text in terminis are a doctrine: But in relation to what went before, thus I shall propound it to you. Doctrine. That it's a choice fruit of wisdom, to win souls unto God. For my more methodical progress in unfolding this point, I shall propose these familiar heads of discouse. Method. 1. To assert this positive truth, and give in the proof thereof. 2. Describe the Character of him who is likeliest to win souls: And 3ly, Draw forth some inferences of practice as may best conduce to the better ordering of your lives and conversations. Those shall constitute the doctrinal part of my text, this last, the use and application: and these shall be the bounds and limits of my ensuing meditations. I resume the enlargement of the first head propounded. And for proof of the point, I shall consider it under a double demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it is so: The Apostle James distinguisheth 1. Head. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That it is so Jam. 1. 15, 17. of a twofold wisdom, Earthly, and Heavenly, and by their fruits you may know them, James 1. 15, 17. Now humane earthly wisdom hath no part nor portion in this work: It's above the sphere and cognizance of secular learning to reveal the knowledge of Jesus Christ. A man may attain unto as great knowledge as ever Aristotle or Plato had, and yet be an Ignoramus in the mystery of Christ's reconciliation: such a man's natural parts are too good to go to hell with him, he shall be degraded of them before, and so shall miscarry to all eternity. The wisdom that we speak of is divine wisdom, such alone as can make us wise unto salvation. This is not taught in Aristotle's Lycaeum, nor Zenoe's Stoa, or Plato's Academy, but only in the school of Jesus Christ: He then must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man taught of God who is a good proficient in this soul winning art. To drive this spiritual trade, to negotiate for souls, to be instrumental in the conversion of souls, It's the greatest work in all the world. Now that this is such an excellent piece of wisdom, I shall prove it by an induction of particulars: such as have put it in practise themselves, are fittest to give testimony to this truth. First, and above all, I shall instance in him who is the wisdom of his Father, the Lord Jesus Christ, styled a Counsellor for his wisdom. He was employed about his Father's business, Luke 2▪ 40. And what was his business, but to save that which was lost? Matth. 18. 11. He professeth that he was sent to the lost sheep of the house of Israel, Matth. 10. 6. He came to call sinners to repentance, Luk. 5. 32. You may read the great employment of Christ in his Ministry, Luk. 4. 18. Christ went about doing good, speaking of the things of the Kingdom: Christ is our peace, Ephes. 2. 4. And the great mystery of the Gospel is declared in this work of reconciliation. Next to instance in the Apostles, however in the Judgement of the Council, Acts 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet these the Lord made instrumental to confound the wisdom of the wife. By their Ministry the Lord converted multitudes of souls, 3000 at one Sermon, Act. 2. 41. Further, I'll instance in Paul whose desire was transcendent for their salvation, Rom. 10. 1. See his protestation, 1 Cor. 2. 2. See his judgement, 1 Cor. 1. 20, 21, 23. Compare this with the first of Cor. 2. 6, 7, 8. Paul that great Doctor of the Gentiles, bred up at the feet of Gamaliel, a man of great learning, gives Christ the pre-eminence, & undervalues every thing for Jesus Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3. 8. Be they the most exquisite Arts and Sciences, riches, honours, pleasures in their greatest estate and confluences, yet in comparison of Christ he sets upon them this brand of infamy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luther had such high esteem of Christ and such a regard unto precious souls as he professeth— satius est conturbari Lutheri loc. come. 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, etc. Baldassar (Minister of Germany) professed, Let the Word of God come, let it come, if I had 600 necks I would submit unto it. 'tis 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 wisdom hath ordained this for a medium to convert souls. And where the word of God is preached in sincerity, the messengers meet with the same entertainment as Paul at Athens, though some mocked and accounted him a babbler, yet others cleaved unto him. Here then my Brethren is a point of wisdom to follow the example of Christ, his Apostles and servants. It was their wisdom to beget souls unto God; It was their principal business, according to their commission, to open their eyes, to turn them from darkness unto light, and from the power of Satan unto God, Acts 28. 18. Go you and do likewise. It's a sound gloss upon the text, Ex his colligitur etc. 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 wisdom and knowledge indeed, in converting souls unto God: So judicious Carthwright. 2. I proceed to the other demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here my task 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why it is so. Arguments. will be in laying down some Arguments for confirmation of the truth: The Arguments i'll cast into 4 heads. 1. In respect of God. 2. In respect of the Object. 3. In respect of the work. 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 souls. It's said, John 15. 8. Herein is my Father glorified, that ye bear 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 Devil's snare, and convert him to Jesus Christ. And this should be the sole end and design of every one that enters into the Ministerial function to promote the glory of God in saving of their own souls, and those that hear them: when this end is first in thine eye, and accompanied with a conscientious sedulity in the exercise of the means, thou mayest expect the blessing of God crowning thy endeavours with good success. And such a person is a man of wisdom, who is so highly honoured by God as to be an instrument to convert but one soul unto God. Arg. 2. In respect of souls. The second Argument is in respect of the object, souls, and that rational souls 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 return unto God that gave it. The soul is immaterial and spiritual, 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 creature. Aug. dust and see corruption, yet the soul runs parallel with the longest line of eternity. Men and Devils banding together cannot kill the soul. And hereupon against perplexing fears and cares, Christ gives a seasonable caution, Matth. 10. 28. Fear not them, which kill the body, but are not able to kill the soul, but rather fear him, which is able to destroy both body and soul in Hell. Now then in the third place in respect of the excellent work, Arg. 3. In respect of the w●r●e. employed upon so noble an object as an immortal soul, the wisdom of the worker will be more enhanced. 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 success is the work of God. We are earthen vessels encompassed with infirmities, men of like passions, but in the weakness of the instrument, the strength of God more eminently appears; and God works by weak means, men of mean presence and low esteem amongst men, that no flesh may glory ●n his presence, and all the honour may redound to God. But the Lord had never any special service but he raised up persons of suitable spirits for the performance of it. Bezaleel and Aholiab were filled with wisdom for building of the tabernacle: God raised up the spirits of Ezra, Nehemiah, Haggai, Zacharie, Zerubbabel for the re-edifying of the temple. And now adays God raiseth up men of heroical spirits both of the Magistracy and Ministry, to carry on the work of reformation both in Church and State, maugre all the hostile oppositions, plots and projects of Sanballats and Tobiah'sses, even all Jesuitical Malignantfactions, which are the Pests and Gangrenes of the kingdom, Remora's and obstructions of reformation. That prophecy doth afford many hopes against in any fears, Dan. 9 25. The street shall be built again, and the walls in troublous times. Thus than I argue. To conquer potent enemies, to subdue places of great strength, and reduce them to outward obedience, is an argument of wisdom in the conquerors: but to subdue unruly affections, to conquer men's spirits, to win souls unto Christ, this must be a higher piece of wisdom indeed. 4. And lastly, In respect of the reward, the excellency of this wisdom shines forth more clearly. He that gains a soul doth Arg. 4. In respect of the reward. an excellent work so James sets it forth, James 5. 19, 20. Brethren, if any one of you do err from the truth, and one convert him: let him know that he which converteth a sinner, from the error of his way, shall save a soul from death, and shall hid a multitude of sins. The very work itself is sometime counted a reward, the work and the reward are used assynonymous terms, Isay 49 4. Yet surely my judgement is with the Lord, and my work with my God. And besides no man ever did, nor shall ever go away a loser by God's service: God keeps the wages till afterwards: Here we may have an earnest, part of payment, but the great sum is reserved for another world. And they that honour God in bringing converts to the Gospel, 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 brightness of the firmament, and they that turn many to righteousness, 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 Jews, and Paul with the Gentiles, and all the Ministers of the Gospel, and others whom God hath made instrumental 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 faithful servants, enter into your master's joy. And thus I have dispatched the first head propounded, in the second 2. Head. The Characters of him that win n souls. 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 souls, 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 inflamed with seraphical 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 faithful Minister acts altogether from a principle of love to Jesus Christ. He prayeth, preacheth, giveth alms, fasteth, watcheth, and he's indefatigable in his labours, and what's the reason or ground of all, Because the love of Christ constrains him. Then only are we upon sure grounds, when the love of Christ is that primum mobile that sets all the other orbs in their motion, and where there's a principle of love to Jesus Christ, there will be shed abroad mutual love towards our brethren: such love was unparallelled in Moses, who wished himself blotted out of the bo●ke of life, Exod. 32. 3. And in Paul, who wished himself an Anathema for the Jews, Rom. 9 3. Here's soul love indeed beyond compare. O what an ardent affection and tender compassion ought Ministers to have to the souls of their people! Love to their souls will make them run through fire and water, grapple with beasts of Ephesus, sons of Anak, even Herculean labours. But where's love to the fleece only, 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 only 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 brethren's 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 whilst he hates the sin, he loves the person; and whilst he endeavours 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 rendered most suitable to the Original, truthing of it in love. 2. He must be a man of a willing mind: God expects his offering Charact. 2. A man of a willing mind. 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, etc. offered willingly: And God's people are a willing people, people of willingness, 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. Bolt●n, that holy man of God) a Lay-Rector and not Preach, nor a Collegiate Education, by Statute, enjoining at such a standing to enter into Orders, whereas, alas, many venture thus upon this calling, who have neither heart nor hand to put forth to the work, but only 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 entered 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, honour, does honour, prosperity or adversity, I will give myself 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 m●n, apt to teach, patiented, in meekness instructing those that oppose themselves: And how must an erring brother be dealt withal, you may observe the rule Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 Churches of Asia, only Laodicea Rev. 3. 16, 19 excepted, because they wanted zeal, they were lukewarm, neither cold nor hot, and therefore God will spew them out of his mouth: Wherefore God commands the Angel or Minister of the Church, v. 19 Be zealous, and repent: He that will gain souls, must have his heart boiling in zeal to God's glory. Paul, when he came to Athens, and observing their Superstition, was not afraid of the Philosopher's encounter; neither was he mealymouthed for all their reproaches, but tells them plainly to their faces, Ye men of Athens, I Acts 17. 22. perceive that in all things ye are too superstitious: Sin must not be connived at, though in Athens, nay rather the more to be reproved, because in such a place, eminent for Learning, more is given, and more is to be required; and he that knoweth his master's will, and doth it not, shall be beat●n with more stripes. Who can refrain speaking in the cause of God, unless he be spiritually stupefied, and have a dumb Devil within him? It was Luther's brave resolution, to go to Melch. Ad. in vira Lutheri. Worms, and preach the Gospel, though every tile was a Devil to oppose him: However zeal may be censured for frenzy, it's but the same Livery that Festus bestowed on Paul: And thou mayest urge Paul's Apology, I am not mad, but speak forth the words of truth and soberness: Act. 27. 24, 25. And resolve with David, if to be zealous for God, be accounted vileness, resolve to be more vile. 5. He that would win souls, must be a man of knowledge: Charact. 5. He must be a man of knowledge. Where God gives a calling, he furnisheth men with a competent measure of gifts for the discharge thereof: Blind guides, Ignoramusses, are none of Gods sending: They run before they are sent: Prophets were called Seers, and the Priestslips should preserve knowledge. As the Mal. 2. 7. Priest under the Law, so the Minister under the Gospel, must be a man of knowledge: How should the Minister be able to grapple with the Hydra of Heresies, to contend for the Faith, to convince gainsayers, unless he be a man of knowledge? There's much use of secular Learning: Arts and Sciences are Handmaids to Divinity: As long as they keep their distance, they contract a good esteem; but if the Handmaid will have the pre-eminence of her Mistress, 'tis high time she should be cashiered: And there's exceeding great use of Nurseries of Learning, and Schools of the Prophets: But here's the knowledge, which above all others you must get, even the knowledge of Jesus Christ. All the Fathers, and Schoolmen, and philosophers, though in their due place they must be reverenced, yet all their Learning put together, cannot make you gainers of Souls: It's Christ alone that can do it: He can infuse Divine knowledge, and give you eyesalve, as he promiseth Rev. 3. 18. He can give you that Unction whereby you shall know all things. This is a rare 1 john 2. 20. knowledge, to know how to gain a soul: This only is to be learned in the School of Jesus Christ. 6. He must be a man Orthodox in judgement, one that hath the Charact. 6. He must be a man Orthodox in judgement. Spirit of discerning, to understand the ways of God, able to distinguish truth from falsehood; otherwise, being blind and ignorant, the blind leading the blind, both must fall into the ditch. God goeth not forth with the Ministry of false Teachers: They may deceive souls, but cannot gain them, unless in that sense which is said that the Scribes and Pharisees did, which compassed sea and land to gain a Proselyte, and when he is made, he becomes seven Matth. 23. 15. times worse the child of the devil then before. Such a gain is a dreadful loss, not a winning, but a destroying of souls: It should therefore be our principal business to study the Scriptures, and to be well grounded in the truth, to be steadfast, and settled in the faith, not being carried about with every wind of Doctrine, by the slight, of men, and cunning craftiness, whereby they lie in wait to deceive, Eph. 4. 14. There are three emphatical words in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a die; counterfeit Teachers, imitate counterfeit Gamesters, they can cog a die, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every work, any trick, any shift, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wiley art of legerdemain: To be fenced against these, what need have we to pray for a spirit of discerning to know the truth, and to have our hearts established with grace, as the Apostle exhorts, Heb. 13. 9 7. He must be a man of an holy life, and exemplary conversation: 7. He must be a man of a boly life. Concionatoris vita, Concionis anima: Gregory de Pastorali curâ, tells us, Necesse est ut esse munda studeat manus, quae diluere aliorum sordes curate, That hand must be clean that's employed in wiping of others filthiness. The Exhortation is urgent, Isa. 52. 11. Be ye clean that bear the vessels of the Lord. A good life is a good Commentary upon a good Sermon. The Apostle is earnest in his Exhortations, Rom. 2. 21. Thou that teachest others, teachest thou not thyself, etc. Minister's lives should be standing Sermons, their whole conversation a pattern of Piety: They are Beacons set upon an Hill, the eye of the whole Country is upon them; As the godly observe: So the eye of the wicked watch▪ for their halting, ready to make them an offender for a word. It's a common observation, that the contention of Abraham's and Lot's Herdsmen, hath a greater aggravation because the Canaanite was then in the Land: The observation of the wicked, Gen. 13. 7. is not a small motive to engage us unto circumspect walking: The very breathe of a Minister should be spiritual, full of grace in his lips, ministering grace to the hearers; his words savoury, tending to edification; his carriage serious, grave, exemplary, adorning his Profestion, as becometh the Gospel: What an efficacy hath a good Phil. 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sermon, when it's backed with an holy life and conversation? We should therefore pray for a serious, heavenly frame of spirit. 8. He that would win souls, must be a man of industry: This is Charact. 8. He must be a man of industry. that Apostolical Character, To be a workman that needeth not to be ashamed, 2 Tim. 2. 15. Christ admits no Truants in his School, no Drones in his Hive, no Loiterers in his Vineyard: It's said, The laborer, not the loiterer, is worthy of his hire. Ministers are in Scripture called Pastors, Seers, Watchmen, Workmen: It's a palpable contradiction, for to be a Pastor and not to feed, a Seer, and to be blind; a Watchman, and to sleep, and a Workman to be idle. Pharaoh bids Joseph set any of his Brethren, that were men of activity, over his cattle; and much more ought they to be men of activity who are to be set over souls: No industry, no labour like that of the brain; I should rather say, that of the heart, for the heart labour is the best labour of a Preacher of the Gospel: There's no resting from our labours, till we come to Heaven; we read of Paul's labours in weariness and painfulness, in watch often, etc. you read 2 Cor. 11. 27. often of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chrys●st●m●s Homilies: Some of Calumns excellent Commentaries were read every day: Let not such as hope to gain souls to indulge their ease: 'Tis a dangerous thing to be a lover of ease: Leave off dallying and procrastinating, and shall a working; wrap not thy Talon in a napkin, but improve it industriously, to the glory of God and advantage of souls. 9 He that would win souls, must be a man of discretion, that Charact. 9 He must be a man of discretion. knows how to speak a word in due season: He must have skill in this soul-trade, when to give a Corrosive, & when a Cordial, when stronger, when gentler Physic must be prescribed: There are Lambs as well as Sheep; Babes as well as strong men; broken hearted as well as hard hearted, and a suitable remedy must be applied: He must speak war where God would have him, and speak peace where God would have him: O how faithful ought he to be in the discharge of his Function, he must divide to every one their portion, mercy to whom mercy, and judgement to whom judgement belongs: Thus was the Prophet Isaiah qualified, for, saith he, The Lord God hath Isa. 50. 4. given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: Gregory de pastorali cura, a Book Gre●: de Pastorali curâ. worthy of our reading, insists largely upon this particular; how proud and how humble persons, how merry, how sad persons, how angry, how meek persons, etc. are to be admonished, that so remedies may be applied suitable to the sore: This wisdom we must pray for, and put it in practice throughout the whole course of our Ministry. 10. and lastly, He that would win souls, must be a man of an Charact. 10. He must be a man of an humble spirit. humble spirit: Love was the first I mentioned, Humility the last, but not the least: Love must lead the van, and Humility brings up the rear, and then there's great hope of a souls conquest: The Apostle exhorts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye clothed with 1 Pet. 5. 7. humility: The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Hensius and Pollux observes) signifies vestimentum humile, a mean Garment which servants wore, and it was a badge of humility: Let's put on Humility as a garment, this let us always wear, never put it off. Next to the R●be of Christ's righteousness, it's the best garment in all the world. When God gives thee parts, and thou art proud of them, this spiritual pride will be thy ruin: But when thou hast good parts, and an humble spirit, thou art put in a capacity of saving thine own soul, and those that hear thee: For God gives grace to the humble, and pours most precious liquor into empty vessels. I have read a Story of one that saw in a vision many snares of the Devil spread upon earth, he sat down and mourned, and said within himself, Who shall pass through these? whereupon he heard a voice answering, Humility shall pass through them. Humility will pass through Caut-ropes, Gins and Pit-solds, which the Devil lays in the way. O beware of Pride, and above all pride, of spiritual pride! It's that dead fly that mars many, a Box of precious ointment: It's like that wild gourd that spoilt the pottage, and caused them to cry out, Est mors in olla. Take notice how God blesseth the labours of many of meaner parts, who are humble and watchful, when as many of greater parts, possessed with Luciferian pride of spirit, are cursed in all their undertake. Thus you have heard him set forth in his proper colours, and deciphered in legible Characters, who of all others is likeliest to win souls. Q. But what, if notwithstanding a man in some good measure thus Q. qualified cannot reap the fruits of his pains, nor obtain the seal of his Apostleship? I Answer, That must be our stay and supportation, Isa. 40. 4. A. Then I said, I have laboured in vain, I have spent my strength for naught, and in vain, yet surely my judgement is with the Lord, and my work with my God: It's said, Rev. 22. 12. And behold, I come quickly, and my reward is with me, to give to every one according as his work shall be: It's not said, according to the fruit, but according to the work: It may be our sad affliction, for which our hearts must bleed, that we labour all night, and catch nothing, yet at the word of Christ we must let down our net. Though we plough amongst rocks and sow amongst thorns, yet if there be a willing mind it will be accepted: God will accept the will for the deed: Let us then be conscientious and constant our duty, and leave the success to God. And thus far for the Doctrinal part of the Text. The third and last head propounded, is, To draw from the premises 3. Head. Application. some inferences of practice, which is the particular Application I promised you, of which in a few words, and I shall put a period to my discourse. Three Inferences I shall only draw from this Doctrine, for Humiliation, Exhortation, and Direction. 1. For Humiliation: Here's just cause of deep Humiliation, that Use 1. For Humiliation. we are so little acquainted with this precious fruit specified in the Text, of winning souls. It was a saying, Few Confessors of great men are saved, which a Learned Divine renders in equivalent terms, Few great Mr. Calamyes' Sermon on Iosh. 24. 15. men's Chaplains come to Heaven: Few Ministers are skilled in this soulsaving art, & they that are best skilled, yet have cause enough of Humiliation: I well know, and shall ever acknowledge, that to save a soul is the peculiar work of the great God, yet God's Messengers are accounted his mouth unto his people: And the word of God, is the power of God unto salvation. We have a weighty duty lying upon us, jer. 15. 19 Rom. 1. 16. and we have great cause every one to be humbled to the dust, that we come short of our duty: And if they that labour all the day in God's vineyard, and are faithful in the work, have cause to be humbled for their unprofitableness, O how should they lay it to heart, and sigh even to the breaking of their loins, who leave the Sheep with Mercenaries in the Wilderness, whilst themselves far luxuriously, and live with Dives deliciously every day. Peradventure they give their flock a visit at Sheepshearing time, once a year, as the High Priest entered 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 Mother's 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, Nonresidency may be dispensed withal for the future, it being Materia pr●rsus indisp●nsabilis. For this sin the Scarlet Gowns ought to come down in the dust, and wear Sackcloth: Statute Tolerations, Dispensations, for such and such Dignities, local Statutes in Colleges, 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 pleas 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 l●giones, so will it be said, Steward, give an account of thy Stewardship, Shepherd, give an account of thy flock, Isa. 56. 10. where then will dumb dogs, (as the Holy Ghost styles them) and Idol Shepherds appear? They will wish, that th● 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 Use 2. For Exhortation word of Exhortation: I beseech you, by the mercies of God, in the bowels of Jesus Christ, above all your get, 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 provoke 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 Neighbour 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 neighbour, 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 harkened 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, whilst 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 Live, and their Founder's 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 Shepherd that leaveth the flock, the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye utterly darkened: And 1 Cor. 9 16. Woe 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 sanctified. 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 settled 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 th●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 lose 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 knowledge 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 account. day of Judgement: Then the Lord will say, Give account of thy Stewardship: Shepherd, give account of thy Flock: Watchman, hast thou looked to thy Watch? labourer, 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 careful provision against that day. Use 3. In the last place, let me close up all with a word of direction, Use 3. ●or direction. and I have done, according to that little experience I have (and the Lord forgive me that I have no more) I'll commend a few rules of direction to you. 1. Give yourselves 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 Minister's Profession hath advantage of all others: By doing, he receives good: by meditating to instruct others, he gains knowledge for himself: by holding forth light to others, he enlightens himself. This life of Meditation, is an Heaven upon Earth, by it we have communion with God, and are admitted into the Prelence Chamber, so that such as are well skilled in this Divine Art, can say experimentally, as John did, And truly our fellowship is with the Father, and with the Son Jesus 1 John 1. 3. Christ. 2. Be m●ch in Prayer, Bene orasse, est b●ne studuisse: So Bernard, Rule 2. To be much in Prayer. He studieth best, that prayeth best. Pray for thyself, and pray for thy Brethren: pray that God would warm thy heart, that thou mayest warm theirs. Many run from Commentator to Commentator, when as they should be upon their knees: I disallow no good helps, but commend the use of them, yet principally thou must study the Scriptures, and so Preach a Sermon, as thou mayst apprehend it to be the fruit of thy Prayers: then Minister and people are likeliest to do most good upon one another, when they mutually join in fervent Prayer one for another. 3. Beware of Preaching thyself, froth of Wit, fragments of Rule 3. Preach not froth of wit. Poets, affected Phrases, forced interpretations of Scripture. I have read, that when Bernard one day Preached a learned eloquent Sermon, and the next day a plain and profitable Sermon, he said, Heri Bernardum, h●die Jesum Christum: Yesterday I preached myself, to day Jesus Christ. 4. Labour to Preach Jesus Christ: Preach that which may most Rule 4. Preach Jesus Christ. conduce to the knowledge of Christ crucified, which may most advance the Kingdom of Christ. Busy thyself in showing the people the way to Heaven, the necessity of the knowledge of Christ, the necessity of holiness, faith and repentance. Christ crucified, is that Vnum Necessarium, which above all others we must desire to know, and instruct others in the knowledge of it. 5. Let thy Preaching be from the heart, from an experimental knowledge Rule 5. Preach from the heart. of the love of God in thine own soul, that so thou mayest comfort others, with those comforts wherewith thyself hath been comforted in particular. A speculative Divine, that Preacheth merely from the strength of parts, from a brain knowledge, doth little good: and why? Because (as Reverend Latimer used to say) d●●st ignis, de●st ignis, There wants fire, there wants heat. What cometh only from the head, commonly reacheth no farther than the head, but what cometh from the heart, will go to the heart. A Minister should Preach every Sermon to himself first, before he preacheth it to his people, that so he may comfort others, with those comforts wherewith he himself hath been comforted. 6. Know thy people well, and converse with thy flock: There's Rule 6. A Pastor should know his Flock. more work to be done besides Preaching: Thou must not be a stranger to any that will bid thee Ged-speed, visit them, confer with them, and see how they profit. The rule I go by, is, Prov. 23. 22. Be thou diligent to know the state of thy flock, and lock well to thy h●rd. Seventhly and lastly, and with this I shall conclude, Be diligent Rule 7. Be diligent and watchful. and watchful, still with Habakkuk be upon thy Watchtower: Be not wearied in thy work: In due season thou shalt reap, if thou faint not: shake off all drousiness and spiritual slumber: Watch over thine own soul, and over those whereof thou art an overseer. It pleased God to reveal the glad tidings of a Saviour, unto Shepherds who were watching their flocks by night: And whilst thou art watching over thy flock, Christ may call thee to eternal Glory. And blessed are they, whom when Christ comes he finds so doing. The Pearl of price. Discovered on the Monthly Fastday, upon Matth. 13. 45, 46. Again, the kingdom of Heaven is like unto a Merchant man, seeking goodly Pearls, who when he had found one Pearl of great price, he went and sold all that he had, and bought it. THis Text is Homogenous with the last SERM. 4. at St Maries OXON. June 20. 1648. which I unfolded from this place: 'Tis a driving of a former nail to the full head: I look upon it as a link of the same golden Chain of matchless dignity, price, and value. It may be expected (and so were my first thoughts inclined) that upon such a day as this, peculiarly set apart for the afflicting of the soul, I should represent to you the nature and duties of a day of Humiliation; But that I am persuaded, that this Argument hath been frequently and conscientiously prosecuted in your hearing: Wherefore, upon second thoughts, waving that common place, and pursuing my intended method, I hope I shall speak a word in season, and not digress from the work of the day. I discovered then, the excellency of wisdom, and pronounced him the truly wise man, who winned souls, out of Prov. 11. 30. Go you and do likewise. My task now lies before me, to make a serious review and discovery of more of the same genuine Issue and Divine Extraction, wholly made up of the right stamp. And such a one, instar omnium, hath a sacred Panegyric, even the singular Testimony of Christ himself in his behalf, set forth in the words now read unto you: Again the kingdom, etc. Not to stay long in the Portall, I shall briefly draw down the Context Context. unto the Text. It's worth our observation, that our Saviour Christ, in the dispensation of his Ministry, propounded many choice and excellent Parables, ver. 4. This was Christ's familiar and accustomed method of Preaching. One reason whereof is given for fulfilling of a Prophecy took out R. 1. Ver. 35. of Psal. 78. 2. I will open my mouth in a Parable: I will utter dark say of old; which we have heard, and known and our fathers have told us. Every Prophecy of Christ must be fulfilled in its season; not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the word of God shall fail. Another Reason why Christ spoke in Parables, was for the obduration R. 2. of the hearts of the wicked: God in judgement fast closeth up, and hardeneth the hearts of many ungodly persons, who persist in their impenitency, ver. 13. And Isaiahs' Prophecy is cited by this Evangelist for a pregnant testimony, Isa. 69. 10. which words you shall find syllabically repeated in the substantials thereof, Mark 4. 12. Luke 8. 10. John 12. 40. Even all the four Evangelists likewise, Acts 28. 26. Rom. 11. 8. Such a Crambe of repetitions, points out something to be specially regarded, as of more than ordinary concernment. A third Reason why Christ spoke by Parables, might be to gain R. 3. an attentive audience. Christ speaking Mysteries and Oracles, inflamed the hearts of the Auditors, and made them inquisitive after the Interpretation. Under hidden similitudes there lay a mysterious meaning. Christ spoke with authority, not as the Scrib●s, each word had weight: Whereupon, people hearing things which they never heard before, were eager and restless in their desires, until they understood the Parable, and the interpretation thereof. The fourth and last Reason I shall mention, why Christ preached R. 4. in Parables was, because this was a more prevalent convincing way of Preaching; when Reproofs or Exhortations are delivered in Parables under the name of a third person, they gain more welcome and acceptable entertainment. Thus Nathan reproved David by a Parable of the Ewe-Lamb, and set his reproof home by a Prosopopeia; David hearing of the rich man's cruelty, in taking the poor man's Lamb, passeth sentence of death upon him, and a fourfold restitution, because he had no pity. Now David was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned 2 Sam. 12. 5. 6. out of his own mouth: Whereupon Nathan strikes whilst the Iron is hot, by making particular Application of the Parable unto David, Thou art the man: This was a convincing way of Preaching. And thus ought the Ministers of Christ to put in practice the most convincing way of Preaching, whether in a way of Mercy or Judgement; whether to come with a rod, or the spirit of meekness; whether to be Boanergesses, or Barnabasses. The most taking, winning way we must use (Provided always, that we make the word of God our just Standard and rule to go by) so that we may win souls unto Jesus Christ. Now to draw nearer to the words: In this Chapter there are delivered sundry, choice, and excellent Parables, as of the sour, and the seed, a grain of mustardseed, leaven hid in three measures of meal, a casting-net. I pass from these, unto that which hath immediate reference unto my Text, v. 44. The Gospel of Christ is a Treasure, and the Scripture is that precious seed where that Treasure is to be found: Neither can every one find it, or know the worth of it; It's a hidden Treasure: The worth of the Gospel is unknown by, and hidden from unbelievers: But the true Believer who sindes it, 2 Cor. 4. 3. Luk: 2. 19 and knoweth the worth of it, hides it, (i. e.) he keeps it safe in the secretest recesses of his heart; he hides it, as Mary did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that hath discovered the incomparable Treasure of the Gospel, doth not conceal or suppress the knowledge thereof from others. But first, he'll enrich himself therewith; upon the finding of the Treasure he's so ravished with joy, and so transported with a desire after the purchase, as without delay, demurs, dodgings, or abatements, he sells all he hath to purchase the field, and get possestion of it. Now my Text is a further prosecution and confirmation of this Parable: The first word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again, specifies a dependence upon what went before. Expect no curiosity in dividing the words: You have here propounded a Parable, and its Interpretation. 1. For the Parable, and therein are to be considered these six Divis. A Parable and its interpretation. particulars. 1. The Subject compared, or groundwork of the comparison: The kingdom of Heaven. 2. The subject of this comparison, or Person spoken of, and he is deciphered by his external profession and occupation, A Merchant man. 3. You have set down what he trafficks for, his particular Merchandise: He's not a petty Merchant of small wares, and mean Commodities, but a Merchant of Pearls: And because there's a difference in Pearls, Aliae nobiles, aliae minus generosae, some are of a greater, some of a cheaper estimation: he trade's for the best, not ordinary, common, but goodly Pearls. 4. The success he finds: His labour is not lost, but answered with good success, a particular instance or specification of his success is, that he finds goodly Pearls. 5. What doth he find of greatest value? He finds a Pearl of superlative, invaluable price: A Pearl beyond compare, of more worth than all other Pearls whatsoever, and that is, The Pearl of price. 6. and lastly, Here's set down what the purchase cost him, and that's all that he had. Thus far of the bare letter of the Parable, according to the dark part of it: But there's a mystical meaning to be considered; let's take off the veil, and give in the interpretation. I shall open the terms in that order they lie in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By Kingdom of Heaven, in this place, is plainly set forth, the administration of the Gospel: It's called the Kingdom of Heavens in the plural, alluding to the other Heaven, the habitation of glorified Scopus est commendare Evangel●ū piis à singulari praestanuâ eâdemque opera dicere qu●nti Evangelium a piis fiat, Pis●at. Saints and Angels. The Gospel of Christ is that Heaven on Earth, which will bring us to that Heaven above. Piscator observes on the place, The scope of all is this, to enhance the incomparable worth and estimation of the Gospel in the hearts of the godly: It followeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Merchant man: This Merchant is every true believer, who drives a continual trade for Heaven, who is industrious and indefatigable in his labours: He seeks after faith, repentance, holiness of life, the kingdom of God, and his righteousness, the reconciled countenance of God in the face of Jesus Christ. These are the Jewels for which he searcheth: This is his sole employment to negotiate Instar negociatorum debent conquirere pretiosas Margaritas fidel & pietatis. Pareus in loc. for Heaven: He trade's not for trifles, but weighty, precious Commodities: His merchandise is particularised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodly Pearls, the Pearls of faith and holiness, as Pareus on the place. The Gospel holds forth goodly Pearls, goodly Promises, goodly Ordinances, goodly Graces, a goodly recompense of reward: the beauty thereof will enamor the soul, and the Treasure therein contained will more enrich it, than all the Kingdoms of the World, and the glory of them. And what success he had, you may see, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Pearl of great price is Jesus Christ: The Gospel is the Cabinet. Margarites (as Pliny and other Historians observe) are produced out of the dew of Heaven, and Shell-fish draw in that dew: They are called Vniones, because usually they are found two by two, unsevered, in the same shell. And that which is last to be opened, is the price paid to purchase this invaluable Pearl, Quis magno emit Margaritam, nisi cui notum est pretium. Mucul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. None will buy this Pearl, who knows not the price, saith Musculus: 'tis evident that this Spiritual Merchant was a man of knowledge: The knowledge of the worth of Christ made him so willing to sell all for him: He stands not dodging, and cheapening, hoping to bring down the price, he knoweth Christ to be infinitely more worth than all, and therefore willingly foregoes all things for him. It's Chrysostom's observation, Christ is the Pearl of infinite value, if you sell not all, you cannot purchase him. But an Objection lies in the way, and must be removed, lest it Q. prove a dangerous stumbling-block: Can Christ, Heaven, Salvation, be bought and sold? Questionless, Heaven is the Saints inheritance; not their purchase, but Christ's for them. For Answer hereunto, we may not too hard strain a Parable, lest A. we draw blood out of it. And it's a received rule in Divinity, Theologia Parabolica non est argumentativa: And Pareus observes on the place, Hoc servit Parabolae, non sensui: Non enim pretio emitur, sed gratis fide acquiritur: No merit, no purchase of Heaven; all's from Grace. But then, saith Calvin, are we said to buy Christ, Quum volentes, nos privamus carnis desideriis, i. e. When we willingly renounce carnal desires: When knowing the worth of Christ we deny our selves, forego what's dearest and nearest, so far forth as it stands in competition with, or opposition unto Jesus Christ. When we forsake all for Christ, forego lusts, pleasures, profits, honours, in their greatest estate and confluence, then are we said to buy this Pearl of price. Now the Parable thus unfolded, holds forth these evident truths of Doctrine. First, That every true Believer is a Merchant of goodly pearls. Secondly, Every spiritual Merchant-venturer, must sell all for the purchase of the Pearl of price. And these shall be the groundwork of my ensuing Meditations: Both I purpose to enlarge this time (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the solemnity of the day requiring enlargement of Duties. I resume the first Doct. 1 Doctrine propounded, That ev●ry true, etc. In handling whereof, I shall observe this method. Meth. 1. To illustrate the similitude between material and immaterial Pearls: And show how the comparison holds between them, that shall constitute the Doctrinal part. Then secondly, I'll review the comparison betwixt a Merchant, and a true Believer, and from the practice and negotiation of the one, infer the duty of the other: This shall constitute the Use and Application. 1. Then my task lies in illustration of the similitude, and making 1. A similitude between material, and immaterial Pearls. 1. Pearl● have lustre and beauty. a comparison between material and immaterial Pearls: The comparison holds good in these resemblances. 1. Pearls have a resplendent lustre and beauty: Pearls and precious Stones are beautiful, even to admiration. The sparkling of a Diamond, the beauty of a Ruby, will even dazzle the eyes of the beholders: So the Word and Sacraments are beautiful Ordinances; there's a great deal of beauty and splendour put upon the Word of God sincerely preached, and the Sacraments purely administered. There's a vast difference betwixt Pearl and Pearl. A Bristol stone or a bastard Pearl, may cheat ignorant people: But a skilful Jeweller will bring them to the touchstone, and discover the difference. There's a great difference between Preacher and Preacher: One man bands Jesuit against Jesuit, Councils against Council, or stuffs up his Sermon with Poetical fragments, highflown Stage-play expressions; this man is cried up for an excellent Preacher, even in Athens, amongst some raw, wanton Auditors: And I wonder not that such preaching frequently of late years used in this place (thanks be to God there is better now) hath been useless, unfruitful, such as God would not honour with a blessing, because it came only from the head, and so went no further than the head; it tickled the ear, and pleased the fancy only, it never descended into the heart, and affected the Conscience: Whereas on the contrary, another man preacheth Christ in simplicity of heart, in the demonstration of the spirit, having experience of God's love in his own soul, he comforts others with those comforts wherewith he himself in particular hath been comforted withal: This is the Preacher likeliest to do good: And the feet of such are beautiful. The Gospel is most Isa. 52. 7. . beautiful in its own dress: And the foolishness of Preaching is effectual to salvation. There's no necessity of guilding a Pearl; the Pearl of itself is more precious than all the guilding thats put upon it: To gild over Sermons with humane inventions, and froth of wit, is like to those, who when they could not make the Picture handsome, fell a daubing of it. I discard not humane Learning, but highly commend it, if it be used with wisdom and moderation; as a servant, keeping its due distance: But love to your souls constrains me to speak, and be your remembrancer; how thankful ought you to be (and O that you would improve the price put into your hands!) that instead of such, whose study was to preach affected phrases, strong lines, more Philosophy than Divinity, now at last God hath sent amongst you, faithful, painful Preachers, dividing the Word aright, even between the Joints and Marrow, applying it home to your consciences, such you ought to esteem highly for their works sak●, as the Apostle exhorts: It hath been an exceeding 1 Thess. 5. 13. grief of heart unto me, to hear so little use made of Scripture in this place formerly, when Postillers and Jesuits have been mustered, as frequently as uselessly. I would therefore enhance the price of this inestmable Pearl of the word of God: There's more beauty, more strength of judgement, more conviction of the conscience in one line of God's word, then in all the elaborate Volumes of Philosophers. Compare Livy and Moses, Pindarus' Odes and David's Psalms; compare Demosthenes and Cicero with Isaiah and Paul (as some of the Learned have done) and you'll find how the Learned Clem. Alex. St●om. Philosophers and Orators are put down, and vanquished in their own Art, quite foiled with their own Weapons, so that the Quintessence, and Elixir drawn out of the exquisite Writings of Philosophers, are but bastard Pearls, in comparison of the Holy Scriptures. Let me impart an experience (I speak it only to the glory of God) that I have gone from Commentator to Commentator (though ● approve of their help) and have been unsatisfied; at last I have compared Scripture with Scripture, and there have I received satisfaction upon my knees, which otherwise I could not obtain. Let's all study the Scripture more, for God's Word is more beautiful than all the Writings of the wisest Men. 2. Pearls are very rare and scarce: A man may find millions of 2. Pearls are very rare. Pebble-stones for one Pearl: The Margarites come out of a she●l, and that very rare to be found but in the Indian Ocean: The Merchant that gets them, must sound the depth of the sea: And many precious stones are found only in craggy steep rocks: A man must scramble up to the top of high Rocks, and incur the hazard of a dangerous Precipice: And it's doubtful, whether for all his labours 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 Ch●istianographia. Christendom are Papists, Socinians, Arians, Pelagians, Sons of Heresy, who differ from the Orthodox even in Fundamentals. And now adays (though for what's already done, we have cause to bless God with melt of heart) yet through the manifold obstructions of a formal and superstitious People, 'tis very rare to find a faithful soulsaving Ministry: Omne tempus Clodios, non cmne Catones foret: He's but a mere stranger in Isra●l, who knows not that Priests of Baal and Bacchus, such as made the Sacrifice of God to be abhorred, 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 brayed of the murmuring Israelites, saying, Come, let us make us a captain, and go again unto Egypt: The Language of their heart is, Let's have our Altars, our Images, Copes, Genuflexions, Cringing, 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 God's 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 precious Stones, I told you before, many venture far, and scramble upon Rocks to get Pearls (as some Traveller's 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 Necklace of Pearls that ever I read of, you have mentioned by the Apostle, Add to your faith virtue, etc. To get a common, temporary faith, a verbal 2 Pet. 1. 5, 6, 7. love, a groundless hope is easy, and ordinary; but to get a justifying faith, an unfeigned love, a steadfast faith, here lieth the difficulty, here's the labour, here's the work indeed. To get saving Graces, thou must be in labours often, in watch 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 Th●ss. 1. 3. Phil. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Work out your own salvation with fear and trembling: 'Tis the difficultest task in all the World to save our souls: The way to Heaven is a strait way, a narrow Gate, there are many obstacles, brakes and briars in the way, Beasts of Ephesus to be encountered withal: This conflict cannot be managed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without raising a dust, without shedding of Blood: Thou must set thyself in battle array against thyself, the spirit against the flesh: Cum hac controversia●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 stripped of all, and 'tis no matter, if in the interim thou be'st clothed 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 grappled 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 b●revealed Rom. 8. 18. in us. Fourthly, Pearls are of invaluable price and estimation: Cl●opatra's 4. Pearls are of unvaluable price. Pearl was worth many thousands: One Pearl no bigger than a man's thumb, may be worth many thousands. So the Pearls of the Gospel are of invaluable price: This Cabinet contains the most precious 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 itself more worth than 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 virtue, and medicinable: There's much 5. Pearls are full of virtue. virtue in divers precious Stones: Jewels commonly worn have much virtue 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 man's 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 enlighteneth thy eyes; that makes thy darkened▪ an enlightened mind: Christ is that Topaz, that good Physician that hea●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 commodity. Nations our Coin 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 shadow 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 finds, 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 passeth currently 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 durable. substantial, and the solidity and duration of them inhanceth their estimation: So the Gospel of Christ is a durable Pearl: It's Christ's Legacy, bequeathed from generation to generation: God's Word shall never fail: Salvation is a Pearl that will never moulder away: The pleasures of heaven are for evermore. Christ the Pearl of Ps●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 a-work. 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 get, get this understanding: What if thou art skilled in all Arts and Sciences, 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 solomon's for Wisdom: Beseech 1 King. 3. 9 Rev. 3. 18. Christ to anoint thee with eyesalve, and to enlighten the eyes of thy mind, that thou mayst 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. he'll ask What's this beloved more than an●ther beloved? And you my Brethren, that are men of Learning, bred up in this Famous Nursery, 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 than set your hearts and heads on work to know Jesus Christ: If you knew the worth of this Pearl, you would prise 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 labours 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 Merchant's Ships; she bring●th her food from afar; she rises also whilst it is yet night, and giveth meat to her household, and a p●rtion to her maidens. A Merchant is a man of much employment, 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 labours: He knows its 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 gall 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 mouths ready to devour him: And therefore it concerns him to fortify himself with saith, hope, and patience, and steel himself with invincible courage. He that Trafficks for Heaven, must look for Paul's portion, To be in weariness 2 Cor. 11. 27 and painfulness, in watch 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, etc. He that aims at proficiency, must not shrink at difficulty: You are seeking for Pearls, for precious Stones, for precious promises, precious graces, even the Pearl of price, The Lord Jesus: Do not leave of seeking, till you find, slack not your endeavours: Be not weary of well doing, but persevere in the work, and you shall reap if you faint not: The precious 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. Add ' therefore to your pains, and as you are exhorted, Judas 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 Merchandise to the mercies of Winds, Waves, Pirates: 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 pressed, and running over: He ventures his Alms, and he Eccles. 11. 1, 2. hath a ground of encouragement, to find bread cast upon the waters after many days: He ventures his life, livelihood, 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 evil entreaties, and unfruitfulness of our labours: Let's not bauk our duty, because we fear we shall do no good; let's put that to the venture, & fall a working: In the morning sow thy seed, and in the evening withhold not Eccles. 11. 6. thy hands, for thou knowest not whether shall prosper, either this or that, or ● King. 22. 24. whether they both be alike good. We read, That a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness. So though Ministers shoot at a venture, personating no man, yet it may please God so to direct the word, that it may hit the right mark. Now let's all become Merchant-Venturers: The Church is the Ship, tossed up and down with Tempests and Storms: It's exceeding great folly, to trim up our , if the Ship be a sinking. Fear not, this Ship will at last come to a safe Harbour; here then let us venture Counsels, Pains, Prayers, Estates, Liberties, Lives and all: Deliverance will come to the Church of God, we have received earnest already; let's tug harder at the Oar, and wrestle with Prayers and Supplications, as we read, Isa. 62. 1. & v. 6, 7. When deliverance comes as a Samuel of our Prayers, when we apprehend it the return of prayers, O how welcome will be that deliverance: To see the ship so well fraught in the return, will be our rejoicing, that we have ventured so liberally in the stock. Fourthly, A Merchant must be a man of singular Patience, his Prop: 4. A Merchant must be a man of Patience. stock is in a ship, whose voyage is to the Indies, he therefore must wait patiently for the return. So must every spiritual Merchant venturer wait patiently upon God. Learn hence (O Christian) to wait upon the God of thy salvation, the Chariot wheels of deliverance are long a coming, sense fails; reason is non-plused, but faith bids thee wait longer; It bids thee leave off disputing and reasoning and learn to believe. But when faith a little flags, than hope encourageth as it did Ezrah, amidst multitudes of tears. But Ezrah 10. 2 hope sayeth, I have hoped long, and hope d●forr'd makes the heart sick, then comes patience, and bids thee wait and stay God's time, his time is the best time. Do not Limit the holy one of Israel to times or means, this or that instrument. Eligat Opp●rtunitatem qui libere August. dat misericordiam. O be persuaded to possess thy soul with patience, there's need of patience, Heb: 10 36. there's a certain Period or Limit of time set down by God (though unknown to us) when Deliverance shall come. Thirty years was appointed to the impotent Cripple, which time expired Christ healed him; Eighteen years to the daughter of Abraham, and then was she healed; 70. years to the Jewish captivity and then deliverance came. We are to observe, that there's a great talk amongst the household of Christ's coming, the fields look white to harvest, the Gods of Babylon are in disgrace, there's great pouring out of the spirit, and a gracious answer of prayers, there's earnest thirsting and longing after deliverance, And these are usual Harbingers of Deliverance: But to determine the punctual time 'tis above all our knowledge; we can say no more then with the Psalmist: We see not our signs, there is no more Ps. 4. 9 any Prophet, neither is there amongst us that knoweth h●w long. Let's imitate those who through faith and patience have inherited the promises. Let's resolve come what will come to wait on God, as the Church professes, Is: 8. 17: and Mich: 7. 7. God waits to do us good, let us wait for the reception of his mercy, Is: 30. 8, 5. 5 A Merchant frequents the places of Merchandise, where he may Prop. 5. A Merchant must frequents the places of merchandise. hear of his factors, and receive intelligence of his Merchandise. He's frequently at the Exchange, or such like meeting places. So doth every spiritual Merchant frequent the public Assemblies, which are as it were spiritual Exchanges, Places of concourse, where he may hear news from heaven, and receive Intelligence for the best Emolument of his soul. Wait then, O Christian, at these Bethesdaes, wait at the Posts of wisdom's gate, Lie in this way where Christ frequently comes by, Omit not through Negligence any Sermon, that peradventure may be a convincing, a converting and a confirming word unto thee. It's a mercy promised to an afflicted people, Isay 30. 20. And 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. That you have public Assemblies, frequent opportunities, enlarged means, and that your eyes behold your faithful teachers, these are singular mercies vouchsafed to you, your duty is to improve them to the glory of God, and the best advantage of your precious souls. 6ly, and lastly, A Merchant must improve his estate to his best Prop: 6. A Merchant must improve his estate to his best advantage, Mat: 25. 27. advantage. He hath been at great pains, cost, and charges, therefore he'll put off his commodities to his best emolument. The Lord in the Parable expects his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with increase. An honest gain is commendable in the trade. So a spiritual Merchant must improve all he hath, his time, Talents, Graces, Ordinances, to the advantage of his precious soul. He must endeavour to gain by various dispensations, adversity as well as prosperity; he must endeavour to prosit by every Sermon he heareth, by every man's company, with whom he converseth. he's skilled in the soul thriving trade. He stores up a stock of Divine graces, faith, love, humility, meekness etc. And there with he would be adorned. He stores up a stock of attributes, he knows there's wisdom in God to counsel him, mercy in God to pardon him, power in God to defend him, and with these he supports and stays his spirit. He stores up a stock of promises, He reads, and believes, that they are precious promises, and that they are 2 Cor 11. 20. all in Christ, Yea and Amen. These he gathers up, and applies to his particular condition. This spiritual Merchant, this true believer is the best Husband in all the world: He not only hath grace, but is still a growing in more▪ grace: he's a plant planted in God's garden, and therefore brings forth more fruit in his elder age. he's not contented with what grace he hath already, but with Paul he forgets those things which are behind, and reacheth forth unto those things which are before, pressing forward towards the mark, for the price of the high calling of God in Christ Jesus. he's still on the getting hand, getting more Phil: 3. 13. 14. accession unto his faith, love, and humility, adding one degree of grace unto another, till at length he attains unto the end of his faith, the salvation of his immortal soul. And thus you have heard a comparison betwixt material and immaterial pearls, between an earthly and a heavenly Merchant. In the close of this point, suffer, I beseech you, (Brethren) one word of exhortation; and that is to persuade you to be Merchants of pearls. Let me expostulate the case (as the Prophet did) Wherefore Is: 55. 2. do ye spend money for that which is not bread, and your labour for that which satissieth not? Be no more Merchants for Gugawes, and trifles, and the vanities of the world; which if you should get, you could find no solidity nor satisfaction in them. But let your labour be bestowed in seeking out the goodly pearls of the Gospel; Negotiate for heavenly treasures, which alone are solid, which only are satisfactory, able to enrich your souls. Seek after the Cabinet (which is the Gospel) and set an high estimate upon it; but above all seek after Christ, who is the pearl of price in the Cabinet, and having found Christ, imitate the wife Merchant in the text, Sell all you have to purchase this pearl of price: which brings me to my second Doctrine 2 Doctrine, That every spiritual Merchant venturer must sell all for the purchase of the pearl of price. For unfolding of this precious point, I shall observe this Method. Method. 1. To illustrate the truth by Parallel examples. 2. To prove it by scripture Precepts. 3. To confirm it by Evidence of reason. 4. And lastly, To set it home upon the conscience, by particular Application. First, To illustrate this by Examples, time would fail me to enlarge 1 Illustration by Examples. myself in so great a cloud of witnesses. Review v: 44. of this chapter, set Abraham's example for your imitation; God bids Abraham leave his country Gen: 12. 1. and makes him a promise to bless him v. 3. Abraham disputes not the command, but obeys it, v. 4. And this arose from a principle of faith, so the Apostle Heb: 11. 8. mentions. And what was the moving cause? v: 10. For he looked for a City which hath foundations, whose builder, and maker is God. God was better to Abraham, than kindred, possessions, and houses; He loved his relations well, but loved God better. That one promise Gen: 17. 7. I will be thy God, and the God of thy seed, was of more value to him, than all the world besides. Wherefore at the command of God with all readiness, he foregoes all. Thus Moses left a kingdom for Christ. Josephus reports that Thermuthis Pharaohs daughter Joseph. A●tiq: had no child, and therefore having found him, she set her heart upon him, and feigned herself to be with child, and kept Moses hid, until such time, as it might be thought to be her own Child, to that end, that he might inherit her father's crown. This is doubtful; but what the Apostle delivereth is an undoubted truth Heb: 11. 24, 25, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he became great he refused to be called the son of Pharaohs daughter, Moses who was skilled in all the learning of the Egyptians, the adopted son of Pharaohs daughter, educated in a palace, a man mighty in words and deeds forsook all for Jesus Christ, so the Apostles forsook all for Christ, The primitive converts, sold all their possessions for the Gospel's sake. Math: 19 37. When the name of the Lord Jesus was magnified at Ephesus, those Act: 4: 3. that used curious arts, burnt th' it books, the price amounting to 50. Thousand pieces of silver. Elisha left his Oxen, and followed Eliah. Acts. 19 19 Matthew left the receipt of custom, and followed Christ. Marcus Galeacius Caracciolus (of whom Calvin makes honourable mention) left his Marquesdome, his great Relations, and all his proffers of honour, for Jesus Christ, It was a truly noble protestation which he used, Cursed be he that prefers all the gold and silver in the world before one day's communion with Jesus Christ. I have read of one Hormisdays a noble Persian, who would rather leave his noble Robes, and wear beggars rags then deny Jesus Christ, He was degraded of all his honours, and put to serve Camels, and was clothed with rags: Once to tempt him to deny Christ, they put on him silken garments: He presently in scorn tore them in pieces, refusing silken garments upon such base terms & proposals. The Lord Cobham (as the Acts and monuments record) notwithstanding many v. Fox Acts & Monum. flattering entreaties denied the Pope's spiritualty, and said he was the Antichrist, he rather would die, then acknowledge him Christ's Vicar: He lost his life in that cause. All those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examples to us that we should forego our Relations, interests, liberties, estates, even all for Jesus Christ. To purchase the pearl of price, we must forego all. Now in the second place for precepts commanding, read Prov: 23. 2 Proof by Precept 23. Buy the truth, and sell it not. Now if we would buy the truth, we must come up to its price. If it be to lose our Ease, Promotions, Riches, Pleasures, Profits, we must sell them all for the purchase of truth. We are commanded by the wise man, Wisdom is the principal thing, therefore get wisdom, and withal thy getting get understanding: And Christ's counsel Prov: 4. 7. is above all, most excellent. I counsel thee to buy of me gold, and aroynt thy eyes with eye salve etc. By eye salve we understand illumination Rom: 3. 18 of the spirit, by gold a pure and precious faith, by white Raiment the innocency of Christ, his immaculate robes to us: These are not to be had for nothing, they must (sano sensu) be bought, after a manner, and a price paid to purchase them, and to the same effect tends the counsel to the rich man By our Saviour; Mark. 10: 21. go thy way, and sell what soever thou hast, and give to the Poor, and thou shalt have treasure in heaven, come take up the cross and follow me. I proceed to the 3. Head propounded, the confirmation of the 3 Proof by Evidence of Reason. point by evidence of Reason, the Pearl of Price the Lord Jesus is of that infinite price, dignity, and value, as all must be sold to purchase him: And this I'll make good by these ensuing Demonstrations. First, The pearl of price is not to be had for nothing: we must Reason. 1. The pearl of price is not to be had nothing buy it, even give all that we have to purchase it. Ephron would give Abraham the cave of Machpelah. Gen: 22. 11. But Abraham would buy it, neither doth he dodge, and abate any thing, but gives the full price, which was 400. shekels of silver, currant money with the Merchant. v. 16. 'tis said Araunah gave all the sacrifices to David as a King. 2 Sam: 24. 23. But David would not offer sacrifice of free-cost, but gave fifty shekels of silver, the full price. Neither is Christ the pearl of price to be had for nothing. We have sacrifices to offer, Our sins must be slaughtered, Our corruptions crucified, and we are to offer ourselves as an Holocaust, a whole offering unto the Lord. Q. Q. But some will say? Is not here a gap opened for merit? Can heaven, and Christ be bought and purchased? Hereupon the Papists lay the rotten foundation of their own merits. A. For answer, we may not lay too much weight upon a Parable, or similitude, Few similitudes run as they say quatuor pedibus. Compare this Parable with Is: 55. 1. Come buy wine, and milk, without money and without price. We must come and buy, we must be industrious in the use of the means 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 than ten-thousand times below his worth: Yet then in a true sense are we said to buy this Pearl, when we industriously pursue all good means to get it, when we deny ourselves, pray, hear the word, entertain Christ in our hearts, and lives. And notwithstanding the grace of Christ is free, without money or price, 'Tis our duty to come unto the waters, to frequent the means of grace: Though what ever we give is but as a drop to the Ocean, a sand to the Balance, an Atom to the sun, and when we have done all we can, we must acknowledge ourselves unprofitable servants. Sec●ndly, The pearl of price is the most necessary purchase in all Reason. 2. The pearl of price is the most necessary purchase in all the world. the world. 'Tis no good husbandry to lay out our monies upon trifles, and superfluityes; but this is Mary's choice, that one thing needful. Thou canst not live without necessaries for thy body, as bread to eat, drink to drink, and Raiment to put on: Take away these and you starve the body. Now Christ is the bread of life, a fountain inexhausted to quench the thirst of his people, and the robes of his righteousnesle are a precious garment to cover all our nakedness: Take away these and you starve the soul: We cannot live one moment without Jesus Christ. Enemy's may take away thy meat, drink, raiment, 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 said 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 afraid, if thou hast interest in Jesus Christ. Christ is of absolute necessity, insomuch as thou canst not subsist without him. For riches they are contingent, to be or not to be. For honours, pleasures, and promotions, unless they be sanctified, 'tis 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 jesus, 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 cried out, none but Christ, and so doth every true believer cry out, importunately with Rachel, give me Christ or else I die. Christ is more to be loved then all. Thirdly, This pearl of price is a commodity infinitely more precious Reason 3. This pearl of price is a Commodity infinitely more precious than all other pearls. than all other pearls or gems in the universe. No man of discretion will buy refuse stuff, and worthless wares: but the excellent precious 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 ways able to reach him. v: Prov. 3. 13, 14, 15. and Job: 28. beginning at v. 15. We read, 1 Peter. 2. 7. Unto you therefore which believe he is precious; we render it in the concrete, but the Original is an abstract. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour: Christ is honour itself. A plant of renown, Ezek: 34. 29. We cannot set a price high enough answerable to the worth of Jesus Christ. Fourthly, The pearl of price is the most gainful, profitable, Reason 4. The pearl os price is the most gainful Commodity. 1 Tim. 6. 6 Gen. 26. 12. Mat. 19 29. and enriching commodity. Godliness is great gain: Christ is an enriching pearl, and his Graces, faith, hope, love, even all the graces of the spirit are enriching graces. It was great gain for Isaak to receive in one year, a 100 fold increase. There is a rich and precious Promise, Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an 100 fold, and shall inherit eternal 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 loser's, or only bare saviours, 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 ye are ashamed? Get Christ, and thou art made for ever. Hast thou this pearl? thou art richer than the greatest Emperor without it. Fifthly, There's no possibility of being cheated or any way overreached There's no possibility os being cheated. in the purchase of this commodity: For worldly things are not Bread, and a great deal even too much of time, cost, and charge are thrown away upon them: but Christ is the best pennyworth, the best bargain that ever thou mad'st all the days 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 fear of fraud or cozenage in traffiquing for this commodity. Stand not therefore dodging, and cheapening at the market, saying, I must keep this sin, or delight, custom, or profit, for these I hope to obtain a dispensation; I assure thee in the next (which is the last Demonstration I shall lay down for confirmation of the point.) That there's no possibility of purchasing Christ for less than all. If thou wilt sit upon a sin, (as Rachel upon the images,) and interpose an exceptive with Naaman, foster a Delilah, an Herodias, entertain a Gibeonite, a pretending sin, spare an Agag a ruling sin thou canst not purchase the pearl: For if the commodity be worth an hundred pounds, he goes without it that bids but fifty pounds, as well as he that bids but twenty pounds. There must be no hypocritical defaulking from the price with Ananias and Saphira, no halving of it with the strumpet, or partial almost Christianity Act. 5. 2. with Agrippa: A divided heart is afaulty heart. We must Hos. 10. 2. willingly part with all whatsoever is dearest, or nearest, though it be to the dismembering of ourselves, the parting with a right hand, or a right eye, our constitution, our accustomed sins. We may not be faint chapmen, cheapening, and hoping to bring the price down: The Drunkard cannot have Christ and his cups; The swearer cannot have Christ and his oaths; The unclean person cannot have Christ, and his strumpet; The Hypocrite cannot have Christ, and his painted glosses; The cheating cradesman cannot have Christ, and his false weights, or sophisticated wares; Christ will not be thus coupled, thus unequally yoked. Between light and darkness, Christ, and Belial there can be no communion. And thus fare having gone by way of Explication and Confirmation of the point, give me leave to press all home unto your consciences by particular Application. uses 4. 4 Uses I would make of this doctrine, for reproof, Examination exhortation, and direction. Uses 4. For reproof. For reproof, of all such who will not sell all for the purchase of the pearl of price. There are 4 sorts especially who will not go to the price of this pearl. Ignorant persons that know not the worth of it. Covetous persons who preserre the world before it; and open profane persons, who scorn, and do what in them lies to trample this Pearl underfoot. These 4 come within the verge of this Reprehension. 1. Ignorant persons through blindness of mind undervalue the Ignorant persons. glorious excellencies of Jesus Christ. Their gross ignorance causeth them to undervalue Jesus Christ. So that profane Duke of Bourbon preferred his Part in Paris before his part in Paradise: 1. We say, Ignorantia excusat à tanto non à non à toto; And we usually distinguish between an affected ignorance which is pravae disposit ionis, from that which is crass, invincible, purae negationis; And so their punishments may be inflicted secundum mag●s & minus, yet neither being excusable, These through ignorance resemble Aisop's Cock, preferring a barley corn before a gem. And these are liable to a dreadful curse mentioned by the Prophet; Pour cut thy Jer. 10. 25. fury upon the Heathen that know thee not, & upon the families that call not upon thy name. 2. Idle lazy persons are to be reproved, who are so supine, and careless, as will not stir a foot to purchase Christ. The wisemen came from the East to worship Christ, and the Queen of Sh●ba from the uttermost parts of the earth to hear the wisdom of Solomon: these shall rise in judgement against this lazy generation; who will be at no pains, and at no cost for the purchase of a Saviour. Mannah falls round about your tents, You have bread in the morning, and bread in the evening, will not you take pains to gather it? You have a Mart, and a market for your souls; These places of concourse are open (which is no small mercy) and will you not come at them? Men go many miles for a gainful bargain, and are ye so sick of the lazies as you will not step over the threshold to hear a Sermon?— Non nisi subla to reperitur gemmula saxon. This pearl is not to be had by such as fold their hands in their bosoms, nor such as lie at Taverns, and Alehouses; nor such as in contempt of the Gospel wilfully absent themselves from the public ordinances, for fear lest the plain dealing of the Minister should touch them to the quick. 3. Covetous persons are to be reproved, who will not forego an Ox, a farm, not a penny profit in the trade for Jesus Christ. Mammon is their god, and therefore they'll give no entertainment unto Jesus Christ. Gold and silver, corn, and wine, lands and sumptuous buildings are their God. Take away these, and they will reply with Mica, ye have taken away my Gods, and what have I more? You may read the absurd Contents of the foolish Gadarens petition, that Jesus Christ would departed out of their coasts: They preferred their swine before a Jesus. Judas betrayed Christ for 30 pieces of silver: And the young man in the Gospel preferred treasures on earth before treasures in heaven. Demas for the love of the world turned Apostate. If a man will allow himself in covetousness, he'll be any thing as opportunity offers: he'll sell his conscience for Mammon: he'll tack about for his best advantage. A man that was never drunk with wine nor bear, yet may be drunk with the cares of the world (as our Saviour expresseth) Luk. 21. 34. A Christian's conversation must be without covetousness. 4. Profane persons are to be reproved, such as are of Esau's humour, Heb. 13. 5. Heb. 12. 16. who for one morsel of meat sold his birthright. A profane person will not forego a lust for Christ: The drunkard will not leave his cups: The unclean person will not leave his strumpet nor the swearer his oaths for Christ. And why I because they are enemies to Christ: Christ and Belial, Christ and profaneness of spirit, Christ and lusts cannot be reconciled. Use 2. For Examination. The second Use is for Examination, whether we are willing to sell all for the purchase of Jesus Christ: By way of character I'll propound three queries. 1. Do we exalt and prefer Christ above all besides? If so it will appear by our judgements, affections, and conversation. 1. Do you exalt Christ in your judgements; Have you a spirit 1 Query. Do you Exalt Christ? 1. In your judgements. 2. In your affections. of discerning, to discern more beauty, wisdom, riches, purity and virtue in Christ, then in all the world besides? observe what a high commendation the spouse gives of Christ upon experimental knowledge Cant. 5. 10. My beloved is white and ruddy, the chiefest amongst ten thousand: Christ was white for his innocency, and ruddy for his sufferings. 2. Do you exalt Christ in your affections, do you love Christ with an entire love, doth his love constrain you, 2 Cor. 5. 14. Do you set your joy upon Christ? when Christ came in the power of his Ministry, 'tis said there was a great joy in that City, Acts 8. 9 That Christian who hath a white stone and a new name! O how is his heart ravished with an exuberant joy? And do you place your desire upon Christ? Psal. 73. 25. whom have I in Heaven but thee? there's none whom I desire besides thee. 3. Do you exalt Christ in your life and conversation? Then 3 Your life and Conversation. do we price Christ highest, when we live to him, and the life of Christ is fashioned in us, when Christ's image is stamped upon our spirits, when we square our lives according to the will of God, when we set up Christ commander in chief in our souls, its evident that we exalt Christ, and set the highest price of him. The second Query is, Whether we are willing to deny ourselves 2 Query. Are we willing to deny ourselves. for Christ? Who ever will come after Christ must deny himself, Matth. 16. 24. What ever is self must be denied for Jesus Christ. Self opinions, self applaudings, self reasonings, self righteousness, self interest, Ends, and Aims, must all be renounced for Jesus Christ. A proud man must deny his proud self. A passionate man must deny his passionate self: A scholar must deny his learning, a wise man his own wisdom, a strong man his strength; All must be denied when they stand in competition with, or opposition unto Jesus Christ. One query more I'll propound, and it is very seasonable. Are you willing to undergo any affliction, to suffer any hardship for Jesus 3 Query. Are we willing to suffer for Christ? Christ? As a man must deny himself, so he must take up hiscrosse. The Apostle tells the Philippians, Phil. 1 29. To you it is given in the behalf of Christ not only to believe on him, but also to suffer for his sake. A suffering faith is the gift of God. Are you resolved to take Christ upon his own conditions. Will you follow the lamb where ever he goeth, through thick and thin, even through a shower of blood, when you are called thereunto. Elihu makes it the mark of an Hypocrite Job. 36. 21. to choose iniquity rath●r than affliction. Whereas when it comes to this Dilemma, either I must choose affliction, or sin, then must my resolution be to choose the greatest affliction in the world, rather than to wound my conscience with the least sin. he's a believer of the right stamp indeed who is of Paul's resolution, Acts 21. 13. willing not only to be bound, but to die at Jerusalem, for the name of the Lord Jesus. Put yourselves upon trial by these three forementioned queries. The third Use is for Exhortation: I beseech you in the Bowels of Use 3. For Exhortation. Jesus Christ (as you regard the eternal good of your precious souls) to be Merchant Venturers for the pearl of price: Oh that I could prevail with you to forego and sell all you have for the purchase of Jesus Christ. But you will demand what must we sell and forego? I answer 1. Thou must forego thy lusts, bid adieu to thy beloved sins, 1 Forego thy 〈◊〉. put to death those brats of Babylon, slaughter thy corruptions: Thou must deal with thy sins, as Samuel dealt with Agag, hue them in pieces before the Lord in Gilgal; Make no Apologies for sin, plead not Antiquity, pleasure, profit, custom, interest, etc. All these are but sorry fig-leaves to cover thy nakedness. If thy nearest Relations stand in opposition to Christ, thou must forego them too. For so Christ determines. He that loveth Father or Mother more than me, is not worthy of me, and he that loveth Son or Daughter more than me, is not worthy of me, Matth. 10. 37. 2 Thou must forego thy pleasures for Christ, so did Moses and 2 Forego your pleasures. Nehemiah bid adieu to Court pleasures: Many promise to redeem their time and take Christ: But as Elimelech would not take the condition to redeem it at the hands of Ruth, lest he marred his own inheritance: Ruth. 4. 6. so when the condition comes thou must forego these and these pleasures and be serious, and grave in all thy carriages, than many fly off, and will not take Christ upon such terms. But without question Christ is the only pleasure; And the ways of wisdom are the only ways of pleasantness; Prov. 3. 17. no joy, no pleasure to be compared to the joy in a believers soul, arising from the beams of Gods reconciled countenance darted upon it. 3. Thou must forego thy profits for Jesus Christ. When Christ invited they all with one consent began to make excuse. But none of 3. Forego thy Profits. these were fit guests for Christ. Be it a great Farm, a goodly Revenue, and it stand in competition with Christ, thou must let all go. You cannot properly be said to buy Christ, (for himself and his graces are free rich gifts) yet much good you may do with your monies. You may buy Bibles, good books, maintain faithful Ministers, feed the hungry bellies, and the naked backs of many poor afflicted members of Jesus Christ. 4. Forego thy Liberty, ease, and quietness for Christ. With 4. Forego thy Liberties. Jerome deny wife, Mother, children and all for Christ. Put it to the Question whether would you rather be with the Apostles in prison singing sweetly, and enjoying communion with God; then with Apostate Demas ranging in the wide world. Thou mayst have liberty of body and an imprisoned spirit, and thou mayst have an imprisoned body, and enlargement of spirit. There's a black cloud hanging over the whole kingdom, and we know not what the womb of one day may bring forth. Do not seek thy own ease, and quietness amidst public calamities, let Baruches failing be thy warning piece, Jer. 45. 5. And seekest thou great things for thyself? seek them not. 5. Forego honours and preferments for Christ. It was Ignatius 5. Forego thy Pleasures. his saying, Antiquitas mea, & nobilitas mea Jesus Christus; would you know, who have the best noble blood running in their veins, you may find Acts 17. 11. These were more noble than those of The salonica, in that th●y received the word with all readiness of mind, and searched the Scripture daily, whether those things were so. No honour to holiness, no Arms so excellent, no Coat so noble as those which the Christian nobility gives; so than what ever things thou highly esteemest, whether preferment, friends, reputation or the like, if they stand in opposition to Christ, deny them all. 6. And lastly, thou must forego thy life (when thou hast a calling) for Jesus Christ. Think not thy blood too dear for him who 6. Forego thy life when Christ calls for it. ventured his blood for thee; In this cause by losing thy life, thou shalt save it. All are gainers, none loser's that die in Christ and for Christ. But examine thyself, if thou canst not forego a lust, a pleasure, a dignity, a liberty for him; If thou canst not bear a scoff, and a reproach for Christ, how wilt thou be able to resist unto blood, to endure the fiery trial? I may expostulate with the Prophet, Jer. 12. 5. If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? And if in the land of peace, wherein thou trustedst they wearied thee, then how wilt thou do in the swelling of Jordan? If lesser afflictions cast thee down low, will not greater quite overwhelm thee? consider of those things in thy most serious composed thoughts. The 4th Use, and last is for direction. The Question will be asked Use 4. For Direction. 1. Direction. Come to the mankets. what means must be used for the purchase of this pearl? In the winding up of all, I'll prescribe a few principal means, and forthwith conclude. 1. You must come to the markets whilst they last, and whilst the shops are open. To day is the market, and the Ministry of the Gospel shows forth the most precious wares. Now then come here and buy. Marry found Christ in the midst of the Doctors, and the blind man lay in the way where Christ came by. jacob's sons must go to Egypt to fetch corn. The five Virgins are bid to go to them that sell, Matth. 25. 9 The Minister tenders these commodities. Sabbaths are market days, and the public assemblies market places: sit then at the feet of your teachers, come frequently to the means of grace. This coming is accepted as a kind of price (though not meritorious) paid to purchase Christ; Though grace be free, and we cannot bring money in our hands, yet come, come, come 'tis thrice ingeminated, Isay 55. 1. 2. When you are gone from hence give yourselves to reading, 2. Direction. Give your sel●es to Reading and Meditation. meditation and conference. Read and search the Scripture, bring all with the Beraeans to the touchstone of the word. John Husse was converted by reading the Scripture, than there was no open vision. But the word preached is like the breast milk most nourishing. To reading add meditation, meditate of the worth of this Pearl. What you read or hear labour to digest by meditation, and to meditation add conference, Mal. 3. 16. so those old Disciples spoke often one to another etc. 3ly. Seek the face of God by prayer. They that seek have a promise of finding. To ask for Christ, and his grace is a Petition suitable to the will of God. And as king according to God's will we have a promise of being heard. Let us cry after Christ, as hid treasures; Lord give me this pearl or else I am undone. Let's resolve with Bernard. Nunquam 1 Joh. 5. 14. discedam à te, Domine sine te. Let's herein be importunate beggars, take no nay, no repulse, resolving never to be driven away from our Father's door. 4ly. Buy the truth, Prov: 23. 23. Be at any cost, pains, or charges for the Purchase of truth, and what's the truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 14: 6. I am the way, the truth, and the life. Give all diligence to know the truths recorded in the word of God. Be unwilling to part with the smallest truth. Take such a delight, and love to the truth, as thou wilt leave no means unattempted for the purchase of it. Every truth is gold, and the least shaving of gold is precious. One truth is more worth than a world. Not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of truth shall fall to the ground. Therefore thou must study the truth, read, pray, meditate, confer, and hear to attain unto the knowledge of the truth. 5ly. Lastly, buy this pearl of price, in the season and opportunity, when it's tendered. Take the benefit of the present time. To every thing there is a season, and a time to every purpose under heaven, Eccles. 3. 1. Let that excellent counsel make deep impression upon your spirits, Is. 55. 6. Seek ye the Lord while he may be found, etc. And let Jerusalem's misery be our warning piece, Luk. 19 42. If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace, but now they are hid fr●m thy eyes. Now is the market, it yet lasts (blessed be God) other the opportunity. Neglect not these golden seasons now tendered to you. It's now day, fall a working, whilst its day, the night cometh, when no man can work, Joh. 9 4. You have here a tender of the pearl of price this day; you know not whether you shall live to have a second tender. The Lord of heaven set home this word upon your consciences, and persuade you speedily, readily, and cheerfully to sell all you have to purchase this Pearl of price, the Lord Jesus, who is of superlative value, more worth than millions of worlds. A Suffering Faith Discovered from Philip. 1. 29. For unto you it is given in the behalf of Christ, not only SERM. 5. At St. Mary's Oxon. Decemb. 24. 1648. to believe on him, but also to suffer for his sake. THe Apostle having encouraged the Philippians to contend for the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 27. prepares them for encounters with adversaries vers. 28. And in nothing terrified by your adversaries, which is to them an evident token of perdition; but to you of salvation, and that of God: he tells them plainly what they must meet withal in the reason of the Text. The words contain three generals. A Duty, An Object, An Ability to perform the same. 1. For the duty, and that is double, to believe, and to suffer, or Thetext divided. it's but one, even a suffering faith; 2. For the Object, it's twice repeated, but one and the same, on Christ, and for Christ: Christ is the object of faith, and for his sake we must be willing to suffer. 3. Here's the ability to perform both duties of believing, and suffering: To you it is given: None can believe in Christ, nor suffer for Christ, except it be given from above: Before I draw forth the Doctrine, I will insist a while in the explanation of the words: It's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's gratia gratis data, & gratia gratum fashions. Faith is no herb, that groweth in our gardens: but it's a plant of our heavenly Father's plantation; It's an habit infused by the spirit, the supernatural work of God: No moral persuasion, no principle of nature, no volumes of glimmering Philosophers can make discovery of this pearl; Nature is as dim-sighted, as a mole, in divine mysteries: It's beyond the ken of a natural man to discern spiritual things, 1 Cor. 2. 14. But the natural man receiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. As John gave Testimony of Christ, John 3. 27. That a man can receive nothing, except it be given him from above; so it may be said of Faith, except it be given thee from above; thou canst not receive it. It follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence its evident that every faith is not a suffering faith: when the son of man comes shall he find faith on the earth? A temporary, verbal, dogmatic, or historical faith are every where to be found like the Sycamores in the valleys for abundance: But a true, saving, justifying faith that will follow the Lamb where ever he goeth, be it to mount Calvary, as well as to mount Tabor, this is rare to be found. Here then is Shibboleth and Sibb●leth, a note of distinction between a common and a special faith, the faith of the world, and the faith of the saints to be found in the text, not only to believe but to suffer. Then here's the object specified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It's a true observation, but not more common than true: N●n poena sed causa facit Martyrem; there are sufferings for our faults mentioned, 1 Pet. 2. 20. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, and take it patiently, this is acceptable with God: If so we may thank ourselves. But to die in Christ, and for Christ makes the suffering glorious. Now how we may know, whether we suffer for Christ, you shall hear anon in the particular Application. From the words thus divided and expounded, I shall collect this entire point of Doctrine, which I lay for the ground work of my ensuing meditation. That its the duty of true believers, not only to believe on Christ, but doctrine. likewise cheerfully and readily to suffer for him, when he calls them thereunto. I interpose on purpose this limitation, when Christ calls; Because we may not create evil to ourselves nor run without a calling; so fare as we have a lawful calling in doing or suffering we may expect Method propounded. a blessing and no farther. Now that I may handle this Doctrine (as I desire) in a profitable method, I shall use all plainness, and perspicuity of speech. I shall only propound three Heads of discourse, something by way of Illustration, something by way of Confirmation, and something by way of Application. 1. First for Illustration, time would fail me to enlarge myself 1 For Illu●●ation. in so great a cloud of witnesses. The 11 of the Hebrews is an Epitome of a larger Book of Martyrs. Abraham did not only believe but suffer for Christ, Heb. 11. 8, 9, 10. By Faith Abraham when he was called to go out into a place, which he should afterwards receive for an in heritance, obeyed, and he went out, not knowing whither he went: by Faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise. For he looked for a City which hath foundations, whose builder and maker is God: Moses did not only believe but suffer, Heb. 11. 24, 25. 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, vers. 37. They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins, and goat skins, being destitute, afflicted, tormented: Paul makes a catalogue of his sufferings; 2 Cor. 1. 23, 24. Are they the Ministers of Jesus Christ? I speak as a fool, I am in labours more abundant: in stripes above measure: in prisons more frequent: in deaths oft: Of the Jews five times received I forty stripes save one. Paul's sufferings were abounding sufferings, 2 Cor. 1. 5. for as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. Review his protestations, Acts 21. 13. Then Paul answered; what mean ye to weep, and to break mine heart, for I am ready, not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus: and see what Doctrine he teacheth, Acts 14. 22. Confirming the souls of the Disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the Kingdom of God● and see the confirmation of his doctrine, Acts 20. 22, 23. And now behold I go bound in the spirit to Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every City, saying, that bonds and afflictions abide me. Through all Centuries we read of the sufferings of the Saints, Abel was the Protomartyr in the old Testament. Stephen in the new: Noah's ark tossed up and down upon the surface of the waters was a Type of the militant Church; David was hunted as a Partridge in the wilderness; see the inscription of Psal. 22. The passage of the Israelites through A●●cloth shahar or the hind of the morning. the red sea to Canaan was a type of the afflicted condition of the Church of God; Elias was persecuted by Jezabel. The Prophet Esaiah was sawn asunder: Jeremy was put into a dungeon, and afterwards stoned to death in Egypt: Ezekiel was slain in Babylon: Micah thrown down a steep place, and his neck broke. All the Apostles (as Ecclesiastical writers mention) were put to death, excepting John, that was banished into the Isle of Patmos. Peter, Andrew, and Philip were Crucified: James was slain by the sword of Herod. Bartholomew preaching in Armenia, was beaten down with slaves, had his skin flayed off, and afterwards beheaded; Thomas was slain with a dart at Calamina in India: Matthew was run through with a spear: James (surnamed the just) was killed with a ●ullers club. Lebbeus was slain by Agbarus King of Ed●ssa. Simon and Judas (as some say) were killed in a tumult; Mathias was stoned, and Paul beheaded at Rome. These primitive persecutions were so bitter, (as Jerome saith) that there was not one day in a whole year, unto which the number of 5000 martyrs could not be ascribed, excepting only the first day of January. Some took Nero (as Austin de Civitate D●i relates) to be the Antichrist— Quaesissimis suppliciis aff●cit Aug. de Civ. Dei Dei Tacitus. Christianos, so Tacitus writes of him. All the four Elements were witnesses of that Monster's cruelty, some were drowned, others hanged, some were burnt to death, others were buried alive. Ignatius was torn in pieces with wild beasts, and when he felt himself grinding in their teeth, now (saith he) I am become meal for Christ's tooth: Laurence was fried on a Gridiron: Vin entius had his body indented with wounds, then thrown into a dungeon, where the floor was spread with sharp shells, and his naked body was laid upon them: Romanus a Noble man, sealed the profession of the truth, with his blood, he accounted his Christian profession his chiefest nobility: Policarpus venerable for his years, and more venerable for his heroical spirit in the cause of Christ, being pressed to recant, answered, fourscore years I have served Christ, and he never did me any hurt, and shall I now turn Apostate? Eusebius, Zozomen, Socrates, Theodoritus and our Martyrologers exaggerate the sufferings of the Saints: and however Romish Rabsheka's brand our book of Martyrs, wrote by an eminently Mr John Fox: learned and Godly man Mr john Fox, for a Legend of lies, yet it shall be had in honour when their lying legends shall rot. There's a famous History of the Waldenses, of the people of Merindall, and Cabryers, and of the Parisian Massacre, even this last century, when the blood of the slain ran warm reeking down the streets. Peruse the History of the late Marian quinquennium. Look upon the matchless cruelty of the bloodsucking Papists in Ireland: And all these are ensamples to us; we should not (as the Apostle saith) 1 Pet. 4. 12. Think it strange concerning the fiery trial, which is to try you, as though some strange thing happened unto you. Thus we may argue; Did such worthies suffer? must we look to be ? are we better than they? can we plead privilege to escape? others have begun to us in Germany and Ireland, how soon we may drink of the same Cup, who can tell? I would not be a Foecialis, yet I dare not flatter; A blackcloud hangs over our head, how soon it may break and shower down blood, and involve us in a new War we cannot tell. All that I aim at, is to prepare you for what ever comes, for the worst of times, seeing a storm to make your garments fast about you, and retire to a shelter, to get your Ark built before the deluge come; Praem●niti praemuniti; it's the prudent man's practice to foresee evil and hid himself, so saith Solomon. In the second place; I shall give in the confirmation of the point: 2. The Doctrine confirmed by Reason. Amongst others these four Reasons may confirm the truth delivered. 1. Because persecution and suffering is the ordinary lot and portion of true believers: The way to Canaan is through the wilderness, and the way to Zion through the valley of Bachah: In Reason 1. Persecution and and suffering is the Lot and Portion of Believers. the world (saith Christ) you shall have tribulations, Joh. 16. 33. Many are the troubles of the Righteous, Psal. 34. 19 We must through many tribulations enter into the Kingdom of God, Act. 14. 22. Every Disciple of Christ, must take up his cross, Matth. 16. 24. Non est Christianus qui non est Crucianus (saith Luther.) The Saints are killed all the day long, and accounted as sheep for the slaughter, Rom. 8. 36. As soon as Paul was manifested to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel of choice, he was showed how great things he must suffer for Christ, Acts 9 16. and upon experimental knowledge he layeth down this positive truth, That all that will live Godly in Christ Jesus shall suffer persecution, 2 Tim. 3. 12. Now this comes to pass. 1. By the wisdom of God: The Divine hand is in it. Persecutors (saith Bernard) are God's Goldsmiths, to put the righteous into the furnace of affliction, and take away their dross: so God permits persecutors to try the faith, love, and patience of his servants, and oft times they do a great deal of good even against their will, Jer. 9 7. Therefore thus saith the Lord of Hosts, behold I will melt them, and try them: for how shall I do for the daughter of my people. The Sabaeans, Chald ans, and Satan were instruments of afflictions to Job, but God wrought good out of all, Jam. 5. 11. Behold, we account them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord: that he is very pitiful and of tender mercy. Had it not been for afflictions, we had never read of the patience of Job: we should not have left us upon record that excellent book of Job. 2ly. This comes to pass by reason of Satan's rage and malice; The great Dragon stands by ready to devour the manchild of reformation: He is the envious man, the accuser of the Brethren, the adversary, the roaring Lion. Pliny speaks of the scorpion, that every moment it puts forth his sting; the Devil is that Scorpion that every moment assays to do mischief; he will cast some of you into prison, Rev. 2. 10. 3ly. This comes to pass by reason of the malice of wicked-men, they are the Devils agents, they have sucked the poison of this old Serpent and swell with it, and are greatly enraged against the power of godliness. there's a deadly Feud and Antipathy in wickedmen against the powerful workings and breathe of God's spirit in the Saints. The great ones and Potentates of the world rages a'the godly, Psal. 2. 1. Why d●e the heathen rage? They hate them without cause: Tigers (as some report) rage at the sent of fragrant spices, so the wicked at the savour of Godliness. As long as there's any left of the serpent's brood, there will not be wanting opposition and persecution against the godly. This is the first head of reasons. The 2d reason is because Christ doth expect that the faith of his Reas. 2. Christ expects that the faith of his servants should act extraordinarily: servants should act so extraordinarily, as the faith of hypocrites and Reprobates, cannot come near it. Temporizers will profess that they have faith, but these follow Christ only for the loaves, while the Sun shines warm upon them, in Halcyon days of peace and tranquillity, but when it come to fire and faggot, or degradation and suspension, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they take offence. Now he that hath not learned Christ's Cross, hath not learned his Alphabet. The Question was in another case asked, Matth. 5. 47: what do you more than others? and so in this case Christ will ask the question, are you willing to glorisy me both by doing and suffering? are you willing not only to believe on me, but also to suffer for my sake? Such Questions as there will touch the quick: Believers must study all advantages, and take all opportunities to promote the honour of Jesus Christ, they have a battle to fight, they are to encounter with b●asts of Ephesus, and sons of Anak, they have a race to run and many stumbling blocks are laid in the way: They have a fiery trial to endure, a Cross to bear, they must pass through honour and dishonour, good report and evil report: They must follow the Lamb where ever he goes, through thick and thin, through a shower of blood. Thy life must not be dear to thee when Christ calls for it: Be not afraid of venturing limbs, liberty, life itself for him that laid down his life for thee. It was an heroical speech of Luther, that he would go to Worms and preach the Gospel there, though ev●ry Tile was a Devil to oppose him: and it was a gallant resolution John Fox Act: Mon●: ●●: mary's days: of John A●dly that holy Martyr, that if he had as many lives, as he had hairs on his head, he would lose them all for Christ: Thus you see how the saith of Believers acts extraordinarily. A 3d Reason is drawn from the conformity of Believers unto Reas. 3. Believers in a way of suffering are made conformable unto Christ: Christ, for Believers are made conformable unto Christ the head and Captain of their salvation in a way of suffering, Heb. 2. 10. And saith the Apostle Peter: For hereunto were ye called because Christ also suffered for us, leaving us an example that ye should follow his steps, I Pet. 2. 21: and this is that which the Apostle did so earnestly desire to know, even the sellowship of Christ's sufferings, Phillip 3 10. Now between the head and the members, there ought to be a conformity. Christ went into his glory by the way of sufferings. Christ suffered in his name, he was called a Wine-bibber, a Deceiver, a Samaritan, an Heretic, a Devil: he was scoffed at, scorned, crucified; And his singular patience is upon record, 1 Pet. 2. 23: who wh●n he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. Yea he suffered in every place, hunger in the desert, resistance and reproaches in the temple, an Agony in the garden, contumelies in the judgement hall, crucifying without the city, likewise he suffered in every part, his eyes ran down with tears, his temples with blood, his ears tingled with buffet, and the hearing of their blasphemies, and glowed with their reproaches, they afflicted his taste with gall and vinegar, pierced his hands with nails, his sides with a spear, his heart was full of sorrow, his soul of anguish: he gave his back to the smiters, and his cheeks to those that plucked off the hair, Isai: 50. 6. Never was any sorrow like unto his sorrow, the wrath of God was poured upon him in a full bitter cup, and all was to this end, that he might leave us an ensample to follow his steps. Heb. 12. 3. For consider him that endured such contradictions of sinners against himself, lest ye be wearied and faint in your minds. Now then let us expostulate the case, did our master suffer, and shall not we his servants? did the head suffer, and shall not the members sympathize? Learn therefore to follow Christ to Golgotha, and be conformed to Christ in the veil of his misery, in his temptations, if ever you look to abide with him in his kingdom; Look for it, make account of it, whoever thou be'st that art a Disciple of Jesus Christ; Thou shalt one time or other, drink of the Father's cup of affliction in via, before thou shalt drink a cup of new wine in Patria; Do you look for better usage and entertainment; than Christ and all his witnesses have met withal before you. Herein, Man hath a privilege above Angels, he hath a body and can suffer, and so hath not Angels. The 4th and last reason shall be drawn from those singular benefits Reas: 4. Drawn from the benefit of suffering for Christ: 1. that accrue unto God's people from their sufferings. 1. Their suffering places are furnaces not to consume, but to purify and refine them, Dan. 11. 35. And some of understanding shall fall to try them, and purge them, and to make them white, even to the time of the end, because it is yet for a time appointed: and likewise the same Prophet tells us, Dand. 12. 10: many shall be purified and made white, and tried: but the wicked shall do wickedly: and none of the wicked shall understand, but the wise shall underst and. To the same effect the Prophet speaks, Zech. 13. 9: and I will bring the third part thorough the fire, and will refine them as silver is refined, and will try them as gold is tried; and to purge them and to take away their dress and Tin, Is. 1. 25. Suffering places are Gods framing houses, wherein he fashions and casts his people into a new mould, he makes their graces shine the the brighter, as candles do by snuffing. We had not got so great knowledge of the patience of Job, and courage of Paul, Jeremy and Daniel, were it not for their sufferings. Their suffering places are as so many consecrated Oratories, Act. 16. 25: and at midnight Paul and Silas prayed and sang praises unto God: and the prisoners heard them. In prison, Manasseh fell a praying. He got more good by a Prison, then by a Throne: how sweetly did the Martyrs pray in prison? what ravishing letters did Bradford, Philpot, Carel●sse and others writ out of prison? Men may imprison the body, but cannot imprison the spirit. The hearts of God's children are enlarged, though their bodies are imprisoned. The Lord Jesus Christ is the supporter of the Saints in their sufferings, and applieth his cordial comforts to them in their languishing condition. An Angel comforted Jacob when he was afraid of his brother Esau, and he saw a vision at bethel. An Angel comforted Elias, when Jezabel had designed him to destruction: an Angel delivered Peter out of Prison; and supporting grace strengthened Paul, 2 Cor. 12. 9: and he said unto me, my grace is sufficient for thee; for my strength is made perfect in weakness; most gladly therefore will I rather glory in mine infirmities, that the power of Christ may rest upon me. Suffering is the way to prevent sufferings: suffering loss of goods, liberty, life for Christ's sake, is the way to prevente eternal sufferings. For 6ly, and lastly, suffering for and with Christ hath an ample reward, Rom. 8. 17: if so be that we suffer with him, that we also may be glorified together. Compare our sufferings and glory together, vers 18. For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us, 2 Cor. 4. 16, 17: For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. And thus much for explication and confirmation of the doctrine, Applic. I now descend to particular application. In the first place this reproves the paucity of those that will suffer Use 1 for Jesus Christ, you know how Peter boasted of his courage, and how lamentably he was foiled: Many pretend valour and resolution For reproof. for the truth, and are voces & praeterea nihil: Ther●s a notable story in the book of Martyrs concerning Dr. Pendl●ton, and M. Saund●rs; Mr Saunders was timorous and afraid jest, he should deny Christ; The Dr was confident and said (being a corpulent man) that each gobbet of fat in his body, should fry at the stake, but this Braggadocian turned Apostate, and the other timorous Christian suffered Martyrdom. I may not shoot at Random, but level at some particular persons, these I'll single out that are of all others unlikely to suffer when persecution comes. 1. They that will not endure a lesser evil for Christ, will never endure 1. They that will not endure a l●sser suffering are unlikely to to suffer greater. a greater; If thou hast runn●; with footmen and they have wearied thee, then how canst thou contend with horses? Jer. 12. 5. If thou canst not brook a byword, a nickname, a scoff, or a reproach for Christ, how wilt thou resist unto blood? Art thou loath to venture thy breath to plead the cause of God, how wilt thou venture thy life? when the water is but to the ankles, and then you will not wet your feet, how will you pass over when it becomes a river? Bilney the Martyr tried the fire with his finger: If thou canst not endure the burning of thy finger, how wilt thou endure the burning of thy body? If a lesser cross foil thee, how wilt thou grapple with a greater? If a reproach, a jeer, the fear of displeasing a Relation, carnal interests and selfishness, make thee fly of and apostatise, surely thou wilt never kiss the stake, and welcome fire and faggot when Persecution comes. The glozing Hypocrite, and Machivilian Politician, will never 2. The Hypocrite and Politician will not suffer. suffer for Christ; his Policy is not to follow Religion too close in the heels, lest it dash out his brains; not to launch further in the deep, than he can come safe unto the Haven; his design is, not to discover his conscience farther, than he can save his skin. This is the man that chooseth sin rather than affliction, Job 36. 21. The Hypocrite hath no sure rooting, nor firm foundation, for he builds on the Sands: Superficial outsides, Popularity, Relations, Revolution of times, bias his motions, and stears all his practices, and not the glory of God, nor the love of Jesus Christ. The carnal Mamonist will not suffer for Christ. The world is his master, & he serves it, and makes it his Idol; and no man can serve two masters: 3. The carnal Mamonist will not suffer. His Gold, Corn, Buildings, Dignities, Revenues, are his Gods; he sets up these as the Idols and stumbling blocks of his own heart. Demas loved the world, and therefore deserted the society of the Apostles; Judas loved money, and therefore betrayed Jesus Christ; The foolish Gadarenes preferred their Swine before a Jesus; The young man preferred Treasures on Earth, before Treasures in Heaven, Mark 10. 22. And he was sad at that saying, and went away grieved, for he had great possessions: The root of this lamentable choice was covetousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (in the Apostles Character) is the root of all evil, 1 Tim. 6. 10. For the love of money is the root of all evil, which will become coveted after; they have errid from the faith, and pierced themselves thorough with many sorrows: The covetous man dreams of an Eternity upon Earth, he's earthed before his time; he will not forgo his Oxen, his Farm, his Gold or Silver for Jesus Christ; he'll follow Christ no farther than he may gain by, and make a good Market of him (as the people followed Christ for the loaves:) But if it come to the parting with some of his Idols of gold & silver, he'll not let them go, he'll sit on them, as Rachel did on the stuff. They are his Gods, and what hath he more? whoever you are, that are in love with the world, whose breath smells of earth, whose discourse is earthly, and whose hearts are glued fast to the Pelf of the world, and swallowed up with worldly entanglements, of all men, you are unlikely to suffer for Jesus Christ: And as for you (the younger sort are herein most faulty) that follow the fashions of the world, the Antic, Exotic garbs, and wear ridiculous, monstrous fowl heads of Hair, borrowing other folk's Hair: I may thus argue with you, if you will not part with a fashion of ill report, how will you part with your lives for Christ? Tertullian hath a saying, Timeo Tertul. lib. 3. de cultu Faeminarum. cervicem, etc. I fear that Neck, that hath on it a Necklace of Pearls, that it will not lay itself down upon the block for Jesus Christ. 4. The formal Professor will not suffer for Jesus Christ; these are 4. The formal professor will not suffer for Jesus Christ. the highway hearers, mentioned, Matth. 13. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart: this is he which received seed by the way side. A formal gospeler, that doth all for form, will fly off and flinch when suffering comes: Many reduce Religion to a mere form, and come to the Ordinances as a fashion and a custom; and many Scholars come to Prayers and Sermons, because they are engaged to it by local Statutes: But what do they in their Studies? Do they pray there in secret? I beseech you chatechife every one his own heart, ask thy , Do I keep time and touch with God in private? Do I pray, when no eye of man seethe me? Do I walk closely with God? how do I carry myself in my private addresses to God? Fly from Formality, beware of resting on a formal outside Profession. Formalists are so odious, as that we may not associate ourselves with them, 2 Tim. 3. 5. Having a form of godliness, but denying the power thereof, from such turn away. 5. Your lukewarm Laodiceans will not suffer for Christ: These 5. Lukewarm Laodiceans will not suffer for Christ. halt between two Opinions, and have two Faces; they are of the worst temper, neither hot nor cold; some calls them Ambidexters, other Neuters; some Vterques, some omnia: These will not suffer for Christ, these will not stand for Religion when it's under Hatches: Many that pretend to this moderation, are much of this Laodicean temper, (Erasmus like, hanging between Heaven and Hell; you cannot tell what to make of them, like cunning Gamesters, who will stand by a great while, and then bet on the winning side: I would (saith the Spirit) that thou wert either hot or cold, Rev. 3. 15, 16. I know thy works, that thou art neither cold nor hot, I would thou wert cold or hot: So then, because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth: Those are either of Gallio's temper, that will not take pains in the work of God; or else with Agrippa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some small things they will appear for Christ, so far forth, as it will not cross shins with their own Politic Designs: Of all others, these are the greatest enemies to reformation, and because they would comply with both sides, God in Judgement will make them odious unto both. Lastly, Profane Libertines will not suffer for Jesus Christ, these 6. Profane Libertines will not suffer for Christ are enemies unto the Cross of Christ, running headlong into all excess of riot; these are drunk with the Drunkards, and swear with the Swearers, how can these be put into any possibility of suffering? For first, They will not bate a Lust, forgo a Corruption for Christ, how then can they suffer for him? Secondly, They hate Christ and his Servants, now its love to Christ that only constrains us to suffer for him. Thirdly, They cannot sympathise with the sufferings of God's people; they are so far from being afflicted with them, that they rejoice in their afflictions, and add affliction unto affliction: They that are of this temper, will never suffer for jesus Christ. The second use shall be for Trial and Examination, whether you Use 2. For Trial and examination. have a suffering Faith, yea or no: Many springs move many to suffer, as a natural Conscience, and a natural Pride, and stoutness of Spirit. A man may give his Body to be burnt, and yet want love to jesus Christ. Here's the grand Question: What's that Faith which will be a true Q. What's that faith which will be a suffering faith? A Faith is a Christians life. effectual suffering Faith? For Answ. 1. That Faith which is thy life amidst all deaths, thy supply amidst all wants, thy supportation & consolation amidst all troubles, thy meat and drink, & householdstuff, thy Riches and Revenues, this will carry thee through sufferings, that Faith which makes thee live upon Christ in all straits, srowns, crosses, losses, and hardships, this will make thee undergo the worst of evils for him, who is the chiefest good: It's not said that a man shall live by his Wits, Lands, or Labours, but by his Faith, Hab. 2. 4. The Just shall live by Faith. 2. That Faith which is rooted and grounded upon the love of Christ, will constrain thee to suffer for him: Love made Jacob endure 2. Faith is grounded upon the love of Christ. his hard service cheerfully, for his beloved Rachel: Love made Moses wish himself to be blotted out of the Book of Life: And Paul wished himself Anathema for the Jews; none so ready to die for Christ, as the lovesick Spouse: Many waters cannot quench her love, Cant. 8. 7. It's love to Christ that will make thee willing to do and suffer any thing for him. 3. If thy Faith can carry thee well through the temptations of 3. Faith carrieth through temptations of Prosperity and Adversity. Foelix ille, quem nec fortuita attollunt, nec adversa deprimunt. Senec. 4. Faith keeps up the heart in the use of means. prosperity, it is probable that it will carry thee through the trial of Adversity: If Faith will keep thee from swelling in prosperity, it will keep thee from breaking in adversity. 'Tis a strong Stomach that will digest much Honey: It's a strong Faith that will not be alured by the sweetness, pleasures and profits of the world: He's happy whom prosperity lifts not up, nor adversity breaks. 4. That Faith will make thee suffer, that keeps thy heart up in the use of good means, even then when all things go against thee: David then most repairs to the Sanctuary, Psal. 73 17. Until I went into the Sanctuary of God, I knew it not, but hereby I understood their end: And see his behaviour at Ziglag, 1 Sam 30. 6. And David was greatly distressed: for the People spoke of stoning of him, because the soul of all the People was grieved, every man for his sons, and for his daughters; but David encouraged himself in the Lord his God: Rabshekah falls a railing, and Hezekiah falls a Praying. Observe well; if Faith keep you in love to, & frequent Exercise of holy Duties (though as yet you feel nothing coming in) yet still continue in the practice of them, and dare in no case sit lose from them, but follow Christ from Ordinance to Ordinance, and inquire every where after your Beloved, this is that Faith questionless, that will carry you through sufferings. 5. That Faith which purifies thy Conscience, reforms thy Life, 5. Faith purifieth the heart. and resigns thy Will wholly to the will of God, this will make thee suffer for Christ: Only an holy unfeigned Faith will make thee to suffer: Such a Faith the Apostle had, which made him not be afraid of the King of Terrors, Phil. 1. 21. For to me to live is Christ, to die is gain. That Faith will prove a sound suffering Faith, that will engage thee to venture soul, estate and body, upon the free grace of God in jesus Christ: This will make thee to cast thy burden upon the Lord, and fly to him, as a Sanctuary, as a refuge from the Storm, and as a shadow from the heat: Examine whether thou canst produce these Symptoms of thy Faith. The third Use shall be for Exhortation: Be willing to undergo Use 3. For Exhortation. any hardship, loss or cross for Jesus Christ. Consider what times you live in, what contempt is poured out upon those great Ordinances of Divine Institution, viz. Magistracy and Ministry: Perhaps God intends thee for a Martyr. A few preparations I conceive seasonable. 1. Make account of suffering: We may fear God is bringing confusion Prepar. 1. Make account of sufferings. and desolation upon the Kingdom: If we consider the Ataxies and Anarchy's thereof, we may take up that complaint, Ezek. 19 14. A fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a Sceptre to rule: this is a lamentation, and shall be for a lamentation. I neither profess myself Statesman, nor Politician; neither do I intermeddle, out of my own Sphere and Calling, only as a Minister of God; I counsel you in the Language of the Holy Ghost, Jer. 6. 8. Be thou instructed, O Jerusalem, l●st my soul departed from thee, lest I make thee desolate, a land not inhabited. Prepare for troubles and afflictions; for the end of one trouble may be the beginning of another, as when a man hath escaped a Bear, a Lion meets him; and after he hath escaped the Lion, and leans his hand upon the wall, a Serpent out of the Wall comes and bites him; know then, that you are fore-appointed unto sufferings; so saith the Apostle, 1 Thess. 3. 3. That no man may be moved by these afflictions; for yourselves know that we are appointed thereunto: Praecogitati mali, mollior ictus: Xeno suffering Shipwreck, said, Jam didici Philosophari, By our sufferings let us learn to be better Christians. The second preparative, is to get a selfdenying spirit, 'tis self Prepar. 2. Get a selfdenying spirit. that makes us shy of the Cross, self must be first denied; Several self's must be denied; self-opinion, selfe-counsels, selfe-righteousness, self-excellencies, self-will, self-comforts, self●ends: All these selves must be denied for Jesus Christ; let it suffice only to mention these at present. I proceed to another Preparative: And that, 3. Is to set upon the practice of Mortification: The Apostle protesteth Prepar. 3. Set upon the practice of Mortification. that he dyeth daily, 1 Cor. 15. 31. I protest, by your rejoicing, which I have in Christ Jesus our Lord, I die daily. Strive to get thy corruptions mortified, thy ill humours purged, thy affections crucified, thy filthy garments took away, and so thou wilt be better prepared to suffer: A great power must be given thee from above, over thy corruptions, before thou canst grapple with a suffering. Violent Storms and Thunder clear the air, so strong afflictions clear the heart by them; we are, as it were, by them poured from vessel to vessel: Read Jer. 48. 11. Moab hath been at ease from his youth, and he hath settled on his lees, and hath been emptied from vessel to vessel, neither hath he gone into captivity; therefore his taste remained in him, and his scent is not changed: Hereby the ill savour and distemper of our heart comes to be took away: Every affliction doth, as it were, preach to us a Sermon of Mortification: An unmortified man, and an unsanctified heart, will never suffer. 4. The last preparative, is still to bear in mind the sufferings of Prepar. 4. Bear in mind the suffering of the Lord Jesus. our Lord Jesus. Consider his innocency, meekness and humility, often keep in mind the dying of Christ, an exact pattern for our imitation: Let not the Disciple expect to be above the Master: The ornament of Christ's Livery is persecution. But I proceed to another Use, which Is for direction: I shall only direct in two particular cases. Use 4. For direction. Q. 1. When have we a call for suffering? 1. When have we call to suffer? 2. When we have a call, how must we behave ourselves in suffering? For the first of these: In this case I conceive we have a clear call. 1. When we have no warrant for active obedience: So the three A. 1. When we have no warrant for our active obedience. Children made choice of a hot Furnace, rather than they would worship Nebuchadnezars Image, Dan. 3. 21. Then these men were bound in their coats, their hoses, and their hats, and their other garments, and were cast into the midst of the fiery furnace. So Daniel made choice of the Lion's Den, rather than he would obey an ungodly command, Dan. 6. 16. Then the King commanded, and they brought Daniel, and cast him into the den of lions: The rule is infallible, Acts 5. 29. We must obey God, rather then man. The Martyrs chose rather to embrace the flames, then to worship a breaden God of the Papists devising; we must rather suffer the greatest punishments, then wound our consciences with the least sin. 2, When it comes to this Dilemma, that either thou must suffer, 2. When either we must suffer, or God's glory must suffer. or else God's glory must suffer, than thou must determine to suffer any thing, rather than God's glory should suffer, rather than Religion should lie at stake, or the Gospel lie a bleeding: We must have a tender care of God's glory, we must not be afraid to be good, we must not be ashamed of Christ; dispossess then this dumb devil, that makes thee silent, when God's glory suffers. If God have given thee suffering graces, as faith, love, zeal, and 3. When God hath given thee suffering Graces. patience, and a brave heroical spirit, assure thyself they are not given in vain, to be buried in a napkin, but for duty and employment. If God have given thee a Martyr's courage, thou must endure a Martyr's trial: When God calls thee, he intends thee for a Soldier, but it's to fight his battles. The second Case is, how we must suffer? least we spoil a good duty in the miscarriage, I will leave with you a few rules. Q. 2. How must we suffer? A. 1. We must suffer as Saints. 1. In suffering, be sure that you suffer as Saints, and not as evil doers, Matth. 5. 10, 11, 12. Blessed are they that are persecuted for righteousness sake, for theirs is the kingdom of Heaven: Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my name's sake: Rejoice, and be exceeding glad, for great is your reward in heaven: for so persecuted they the Prophets which were before you: And saith the Apostle, 1 Pet. 2. 19, 20. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully; for what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 2. Suffer prudently, Matth. 10. 16. Behold, I send you forth as 2. Suffer prudently. sheep in the midst of wolves; be ye therefore wise as serpents, and harmless as doves: Wisdom and innocency are joined together: Wisdom is a necessary ingredient in suffering: When men rashly bring evils upon themselves, they lose the glory of their sufferings: And when men suffer, and are boisterous, clamoring, and reviling, and reproaching such and such instruments, these do much discredit their suffering. 3. Christian's must suffer believingly: Faith acts, though the vision 3. Suffer believingly. be dark, Faith approximates a promise, and amidst Euroclydons storms and tempests, can say, Nubecula est cito transitura. 4. Suffer patiently: By patience possess thy soul, Heb. 10. 36. 4. Suffer patiently. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. Moral men have had great patienco: Do thou discover more patience that art a true Believer, say with good old Ely, It is the Lord, let him do what seemeth him good; and with David, Psalm 39 9 I was dumb, I opened not my mouth, because thou didst it; and with Hezekiah, Isa. 39 8. Good is the word of the Lord, which thou hast spoken; he said moreover, for there shall be peace and truth in my days. 5. Suffer joyfully, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 5. 3. and James 1. 2. My 5. Suffer joyfully. Brethren, count it all joy, when you fall into divers temptations: The Apostle mentions this to their joy, Heb. 10. 34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that you have in heaven a better and an enduring substance: So did the Apostles, Acts 5. 41. and they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. 6. Suffer profitably; labour to profit by the rod, to get corruption 6. Suffer profitably. purged out, and grace wrought in: Labour to suck sweetness (as the Bee doth) out of bitter herbs, and to eat honey out of the carcase of a Lion: A wise man will gain by every dispensation of providence. The fifth and last Use, in one word, is for Consolation: Many promises Use 5. For Consolation. are made to them, and they shall get the performance of them, Rom. 8. 17. And if children, than heirs, heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together, Matth. 19 29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred fold, and shall inherit everlasting life. Luke 22. 28, 29. Ye are they which have continued with me in my temptations, and I appoint unto you a kingdom, as my Father hath appointed unto me: Let them comfort themselves with these four Considerations. 1. Their sufferings are for a moment only, but their reward is Consid. 1. Sufferings are for a moment. eternal, 2 Cor. 4. 16, 17. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day: For our light affliction, which is but for a moment, worketh for us a far more exceeding. and eternal weight of glory. 2. Their sufferings are few, but there are many Mansions in Heaven. Consid. 2. Their sufferings are few. Consid. 3. Their sufferings are sanctified. 3. Their sufferings are sanctified, and sweetened by God, their Prison is their Palace, their Chain their Glory, their Dungeon their Paradise. 4. In Heaven there's no more suffering, all tears shall be wiped away from their eyes, and when the time of refreshing shall come from the presence of God, they shall rejoice with joy unspeakable, and full of glory. The dark Vision. Unfolded on the Monthly Fastday, upon Hab. 2. v. 3. For the vision is yet for an appointed time; but at the end, it shall speak and not lie; though it tarry, wait for it, because it will surely come, it will not tarry. THe Prophet Habakkuk was one of the last Prophets Sermon 6. At St. Mary's Oxon. Jan. 31. 1648 that Prophesied before the Captivity: He lived in sad troublesome times, even days of darkness and gloominess, and full of darkness: And no wonder, because they were exceeding evil, by reason of varieties of sins and abominations. The Prophecy is Dialogue-wise, consisting of Expostulations and Answers. 1. You have an Expostulation to the Lord against the extreme 1. An Expostulation. wickedness of the Jews, ch. 1, 2, 3. O Lord, How long shall I cry, and thou wilt not hear? even cry out unto th●e ●f violence, and thou wilt not hear? Why dost thou show me iniquity, and cause me to behold grievance? for spoiling and violence are before me, and there are that raise up strife and contention. 2ly. You have the Lords answer, threatening great calamities to 2. The Lords Answer. the Jews, by the cruel oppressive Chaldeans, ver. 5, 6, to the 11th inclusive: Behold ye among the heathen, and regard and wonder marvellously: for I will work a work in your days which ye shall not believe, though it be told you. For lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs. They are terrible and dreadful: their judgement and their dignity shall proceed of themselves. Their horses also are swifter than the Leopards, and are more fierce than the evening wolves, and their horsemen shall spread themselves, and come from far, they shall fly as the eagle that hasteth to eat: They shall come all for violence, their faces shall sup up the cast wind, and they shall gather the captivity as the sand, And they shall scoff at the Kings, and the Princes shall be a scorn unto them; they shall divide every strong hold: for they shall heap dust and take it. Then thirdly, you have another expostulation to the Lord against the Chaldeans cruelty, ver. 12. to the close of the Chapter. O Lord! thou hast ordained them for judgement: O mighty God thou hast established them for correction. Thou art of purer eyes then to behold evil, wherefore lookest thou upon th●m that deal treacherously, and holdest thy tongu●, when the wicked devoureth the man that is more righteous than he? And makest men as the fishes of the sea. as the creeping things that have no ruler over them? They take up all of them with the angle; they catch them in their net, and gather them in their drag: therefore they rejoice and are glad. Therefore they sacrifice to their net, and burn incense unto their drag, because by them their portion is fat, and their meat plenteous: Shall they therefore empty their net, and not spare continually to slay the nations? Fourthly, You have Gods second Answer, which consists partly of Direction and Commination. 1. For direction, to wait and live by Faith, and patiently to expect deliverance. 2. For Commination, threatening revenge and ruin to the Church's enemies, from ver. 5. to the end of the Chapter. Lastly, You have an excellent Prayer, penned in the Prophet's name, and in the name of the Church, intimating our duty in dark times, to be more frequently upon our knees, and more vehement in Prayer for the Church's deliverance. Thus in brief you have the scope of this Prophecy set forth unto you. Now to make way to my Text: From the precedent words in this Chapter, you find the Prophet upon his warch. Notwithstanding the enemies of the Church are in the float of Prosperity, and the Church in the ebb of Adversity, yet he questions not Gods vigilant eye of Providence over his People: He therefore gets out of the crowd, and separates himself from the multitude, and retires himself from the hurry of earthly entanglements. As Watchmen get themselves into some high Turret, or fenced Castle, to espy Passengers at a distance; so doth the Prophet get his thoughts highly raised, and gets himself up into a high place, remote from all intercourse with, and interruptions from the world. If with Judicious Calvin, we weigh the reason of the Metaphor, we shall know that this Tower Speculam intellig●mus esse recessum m●ntis, ubi nos subdu●imus a mundo. Calv. in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ver. 70. is a recess of the mind; wherein we withdraw ourselves from the world: I will get me upon my rock, so the Septuagint: There's safety alone to be found in God: He's the Rock of Ages, an impregnable Tower: And what●s his intention? 1. He waited to see what God would say to him: As if he should say, It's only the word from God that can comfort me, that alone will abundantly make amends for all my watching, therefore I'll still remain Sentinel: Though I be not suddenly relieved, yet I'll not desert my station: Though as yet there be no appearance of comfort, yet I know that 'tis my duty to tarry till it come: I am resolved to wait God's leisure: I will wait for a word of comfort: It's worth waiting for it: I'll wait quietly for it, and when it comes, I will yield ready obedience thereunto. 2. He waited to see what he should say unto God: What shall I answer, when I am reproved? When men and devils reprove me, and belch out calumnies against me, than I shall bear up against all: I have armour of proof to bear off all their reproofs: Though they rebuke me never so much, and insult over me, yet now having heard what God says unto me, I am armed Cap-a-pee against them all. Hence, 1. Learn our duty, to wait upon God with a quiet spirit, whatever reproofs or oppositions we may meet withal from men or Devils. And secondly, To set an high estimate upon the word of God, and stick close to it as the rule: No matter what men say against thee, if God be for thee. And thirdly, Not to follow any devised way of man, but to make the Word of God the Umpire, guide, rule of thy life. And lastly, Though God speak not presently, we must not be hasty, but wait his time: For when we wait for an answer, then are we put in a capacity to receive it. The Prophet waited for an Answer; and an Answer he obtains, ver. 2. And the Lord answered and said, Writ the vision, and make it plain upon Tables, that he may run that readeth it. Note how opportunely God answers the Prophet upon his watch. An Angel revealed the welcome news of a Saviour to the Shepherds, keeping their flocks by night. And a Vision is revealed to the watching Prophet: And because the Vision was principally for public use and edification, it was to be writ in legible Characters, even Capital Letters, that any one might read it in transitu, and not stop. Q. But when shall the Vision come to pass, might some say, When will it come? Oh! it's a long time a coming, and hope deferred makes the heart sick. The Chaldeans may quite ruin our nation: We may fall every one of us by the hand of the enemy, ●efore this Vision may be accomplished: Every minute is long, When? Oh when will the Vision be performed? A. To such impatient querulous Speeches, I oppose the reason or strong ground of encouragement from my Text, For the Vision is yet for an appointed time, etc. Which words contains a Prophetical Promise, encouraging, and a Text divided. special duty prescribed. As first, For the Prophetical Promise. 1. You have set forth the matter of it, A vision. 2. The limitation thereof, for an appointed time. 3. The truth of it, it shall not lie. 4. The ingemination for the certainty, it shall speak, it will surely come, it will not tarry. 2. For the duty: It's set in opposition to hastiness of Spirit, Wait for it. The words need a Paraphrase: Let's review them apart. Q. 1. It shall be asked, What's meant by Vision? A. You know, God spoke at sundry times, and in divers manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 1. 1. in times passed to the Fathers by the Prophets: Sometimes by dreams, other times by Urim and Visions; sometimes viuâ voce, to the Fathers of old; to us by his Son, voce scriptâ, in his written Word; so that Dreams, Visions, and Revelations cease, which were extraordinary, and only pro tempore: We are to keep close to the written Word, and take heed of being wise above what is written. By the Vision, some understand the Administration of the Gospel of Christ, and his glorious Appearances: But Calvin, whom I follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (as much as any Interpreter since the Apostles times) by Vision understands Admonition and Instruction to the People of God: And though this may be dark, it shall speak and not lie, not in vain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Numb. 23. 19 so the 70. Not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Word of God shall fail. God is the God of eternal Truth. Mercenary Balaam gives this true attestation: God is not a man, that he should lie; neither the son of man, that he should repent: Hath he said, and shall he not do it? or hath he spòken, and shall he not make it good? God doth not delay his people, on purpose to deceive them, and frustrate their expectations, but to exercise their faith and patience, and to prepare them for the better reception and entertainment of a mercy when it comes. Q. 2. But secondly, Why is it said, it's yet for an appointed time? A. 1. To show that it is in the power of God alone to prefix a time: He created time, and limits time and seasons according to his pleasure: He sets bounds and periods to all Kingdoms, Nations, Languages. 2. And secondly, For a Caveat to us to beware of limiting God to our times and seasons. 3. To stop our running, not to make more haste then good speed, but to wait upon God in his own way, who will accomplish his Vision in his own time, for his own glory. Q. 3. What's meant by waiting here? A. Be silent, and murmur not, because the Vision seems to linger: Though sense fails, yet let not Faith fail: It's the nature of Faith to wait for the execution of a promise, though it be long a coming: Faith hath a Prophetical virtue to see a Promise a great way off, and a Magnetical virtue to draw it near to it. So that if the Question be moved to a Believer, What wilt thou do in these cloudy days? How wilt thou behave thyself amidst these dark passages of Providence? His answer is, I'll hope against hope, wait with Faith and Patience, and adhere unto the Word of God, and am resolved not to let go my confidence. However works of Providence may seem cross, yet I'll depend upon the truth and faithfulness of God, I will wait and believe; though sense be non-plussed, and I can see no reason why I should wait on the Lord any longer. And here's the acting of Faith indeed in a true Believer, who resolves, I will trust my God, depend upon his Word, stay upon his Promises, rely upon his Attributes: Though he kill me, yet I will trust in him, as Job resolved. Q. 4. Lastly, Here seems to be a contradiction, though it tarry, it Job 13. 15. Argumentum ad hominem & creaturas, non ad Deum & creatorem. will not tarry: How can these be reconciled? A. This is an Argument to Men and Creatures, and not to God and Creator: There's no tarrying in God: Time past, present, and to come, are all one in him: A thousand years in his sight, are but as yesterday. We are then to distinguish between the Decree and the Mora resertur ad sestinationem nostram. Caeterum si respicimus ad Dei co●silium nunquam moram facit. Calv. in Loc. Execution thereof. The Decree tarries not, nor seems to tarry: But according to the execution of the Decree, as it falls under our apprehensions and manifestations, it may seem to stay and linger: There is then no tarrying in God, but there is in the Creature. And though flesh and blood cannot apprehend it, yet in tarrying God makes haste. You have here represented what Faith can do: David told Achish, when he was going to Battle, Thou shalt see what thy servant can do: Behold here what Faith through the strength of God can do. Faith meets with many Obstructions, and many Repulses, yet it will fall on again: Faith meets with many delays, yet it is not querulous, it waits, it stays at the Father's door, it will not be driven away. A faithful soul believes God upon his word. God saith, The Vision shall come; the Believer saith, I have enough, I'll here cast anchor, it's good being here. The Promise is my strong hold, like Sampsons' Locks, here my great strength lies, because it will surely come, it will not tarry. The Decree and Counsel of God never delays. God knows every minute of time, and gives a quick dispatch unto his work. Faith believes it, though sense cannot apprehend it, though (as I intimated before) the execution of the Decree, according to particular effects and operations, may seem to delay. Here then is the trial of our Faith and patience, and here's a word most seasonable to Preach and practise in these days of Jacob's troubles, when the Vision or the word seems to be dark and to tarry. I shall wind up all into one bottom, and from the scope and substance of them lay this one entire Doctrine for the foundation of my Discourse. That in troublesome times, when the vision is dark, and seems to tarry, Doct. then in a peculiar manner we should wait upon God for the accomplishment thereof. For proof hereof, we have copious testimonies of Scripture: I Isa. 8. 17. Isa. 26. 8. 18. will wait upon the Lord, that hideth his face from the house of Jacob, and will look for him. In the way of thy Judgements, O Lord, have we waited on thee: the desire of our soul is to thy name, and to the remembrance of thee. We have been with child, we have been in pain, we have, as it were, brought forth wind▪ we have not wrought any deliverance in the M●cah. 7. 7. earth. Therefore I will look unto the Lord, I will wait for the God of my salvation, my God will hear me. For the Methodical enlargement of this precious truth, I shall Method propounded. propound these Heads of Discourse, which shall constitute my ensuing Meditations. 1. To explicate the nature of waiting, what it is to wait upon God. 2. To illustrate the duty from the practices of the Saints in the like case. 3. To demonstrate the truth of the Point from convincing rational arguments. And fourthly, To reduce all to point of practice by way of useful application. I resume the first Head propounded, to open the nature of Faith, 1. What it is to wait upon God. and waiting on God. The inquiry is, What it is to wait upon God? The Answer which I shall give to this particular Inquiry, shall be comprised in this description: Waiting is a cheerful submission of our wills to the will of God, whereby the soul rests in hope, exerciseth faith, expects with patience, and improves a diligent use of means for the obtaining of a good end: This description is made of these five following Ingredients. 1. It's the Christians duty to wait cheerfully: Swine roar when they 1. We must wait cheerfully. have rings put into their noses; Bulls and Bears cry out and roar when they are baited; and Slaves howl when they are beaten with rods: But Christians are of another temper. Good children kiss the rod that beats them: Not only so (saith Paul) but we glory in tribulations, knowing that tribulation worketh patience: And (saith Rom. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. James) the trying of your faith worketh patience. Likewise the Apostle mentions, For ye had compassion of me in my b●nds, and took joyfully James 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 10. 34. the● spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance: Murmuring, repining, and reviling Language must not be heard amongst Christians. God loves a cheerful giver, and a cheerful waiter too. Hannah felt some spiritual illapse, something coming in as an answer to her Prayers, and her countenance was cheered up, she was no more sad: And she said, Let thine handmaid find grace in thy sight; so the woman went her way, 1 Sam. 1. 18. and did eat, and her countenance was no more sad. You read of the singular cheerfulness of the Martyrs, how they kissed the stake, welcomed Fire and Faggot, embraced the Flames: What a sweet cheerful frame of spirit did they discover amidst their greatest sufferings, and were no whit daunted by the utmost cruelty of their Adversaries? It would ravish a Christians heart to peruse the Letters of Mr. Bradford that holy Martyr, than whom (as I apprehend) never man wrote more sweetly, and manifested more cheerfulness under the Rod. To rush upon trouble, to be forced to sufferings, and to say, I will bear it, because I cannot otherwise choose; and to murmur and rail against such and such Instruments, this is not thankworthy: But to make a virtue of necessity, and to bear thy Cross cheerfully, to abound in inward consolations amidst outward troubles; to have thine heart enlarged, though thy body be Imprisoned; to smile in affliction, because God smiles upon thee, even when he beats thee, this is the glory of thy suffering: And whensoever God hides his face from us, and clouds his gracious countenance, let us with all alacrity wait upon him, and learn to bear cheerfully his deal with us. A second ingredient is, That it is the duty of Believers to wait submissively 2. We must wait submissively. upon God: It's not enough to say, I must submit, I must be content; but to say, I will submit, I will be content, that argueth a submissive spirit, and not the other: Shall a Zeno say, after he Jam didici philosophari. Zeno. had suffered Shipwreck, Now I have learned to be a Philosopher? Shall an Anaxagoras say, after the news of the death of his Son, Now I Scio me genuisse mortalem. Anaxag. 1 Sam. 3. 18. 2 Kings 20. 19 know I begat a mortal Son? And shall Christians presume to contest with God, and grudge against their Maker? We should say with Eli, It is the Lord, let him do what seemeth him good: with Hezekiah, Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken; and with Job, The Lord giveth, and the Lord taketh away, Blessed Job 1. 21. Levit. 10. 3. be the name of the Lord. Imitate Aaron; Moses said unto Aaron, this is it that the Lord spoke, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified; and Aaron held his peace. David professed, I was dumb, and opened not my mouth, because Psal. 39 9 Amos 5. 13. thou didst it. And remember the counsel of the Prophet, Therefore the prudent shall keep silence in that time; for it is an evil time: It's not meant that we should be tongue-tied in the cause of God; for if we speak not when God's glory suffers, it's a sign that we have a dumb Devil within us: But true Believers, which judge truly of calamities, and of their causes, shall in silence, and with patience worship God's Justice without any murmuring or scandal. David falls not a railing at Shimei, he was better instructed, then to render railing for railing, but he looks at a higher hand, and submits. So when Iliads of troubles surround thee, and one cross follows upon the neck of another, as one Wave of the Sea upon another: Oh! do not break forth into cursing and reviling, but look at the hand of God, and say, Lord, I see thy hand, I desire to know thy meaning, to be instructed with Ephraim, to smite upon my thigh. and submit unto thy hand in every thing; and I beseech thee, what I understand not teach thou me, and wherein I have done amiss, I will do so no more. Job 34. 32. 3. We must wait patiently. 3. It's the nature of Faith to wait patiently. This is waiting indeed, when with a quiet frame of spirit I expect the fulfilling of the Vision, whether it speak good, or whether it speak evil, I am content, my heart is of David's temper; My heart is fixed, (O God) my Psal. 57 7. heart is fixed, I will sing and give praise: The Husbandman waits for the Harvest; so must we wait patiently for the Harvest; of deliverance. Delay is the sickness of the soul; Patience is the cure of it: Patience is the very soul and life of waiting: Waiting without patience, is enraged sury. We must bear God's anger patiently, I will Micah 7. 9 bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgement for me: He will bring me forth to the light, and I shall behold his righteousness: We must wait for that we see not. If we (saith the Apostle) hope for that we see not, then Rom. 8. 25. do we with patience wait for it: Hence are we commanded, In your patience Luke 21. 19 possess ye your souls. There's a Philosopher that hath this expression; if the Gods would grant me my desire, and bid me ask what I would have, I would ask of them this thing, That I might have the spirit of Socrates, such a composed spirit as he had: It's observed of him, and of Cato likewise, that they were in such a quiet composed sedate frame, that they never changed their countenances upon any thing that. befell them. This should stir up Christians to beg of God, the ornament of a meek and quiet spirit (whereof the Apostle 1. Pet. 3. 4. speaks) which is in the sight of God of great price: Pray hard for the excellency of a quiet composed spirit: Come what will, if thou be armed with patience, it will ward off the blow. 4 It's the duty and property of waiting Christians, to exercise Faith 4. We must exercise faith upon the Divine Promises. on the Divine Promises. A Heathen, out of a Cynical stupidity, and by Moral Documents, may have patience and pass by injuries; but he knows not how to believe against sense; he's a stranger to Faith, he discerns no excellency in a Promise, he cannot live upon a word, he knows not how to rely upon a Crucified Saviour, and live by Faith on the Son of God. But a true Christian waits believingly, he lays hold upon Jesus Christ by Faith, and lives upon the Divine Promises, and applies them by Faith unto his particular condition. Faith gives the soul a firm bottom to stand on, a strong foundation to build on, which is the Word of God: Faith (saith the Apostle) is Heb. 11. 1. Psal. 27. 13. the substance of things hoped for, and the evidence of things not seen. There are two great words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I had fainted (saith David) unless I had believed to see the goodness of the Lord in the land of Rom. 8. 28. the living. A Believer knows, that all things shall work together for good, to them that love God, to them who are called according to his purpose: Mal. 4. 2. Such Scriptures are his strong Rock: But unto you that fear my nam●, shall the Son of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the s●all: For a small moment Isa. 54. 7. have I forsaken thee, but with great mercies will I gather thee. A Believer Matth. 28. 20. stays himself upon a promise, Lo, I am with you always, even unto the end of the world. He fears not the opposition of men and devils against the Ministry; for he knows Christ will uphold them, and vindicate their quarrel. A Believer knows, that the rod of the wicked shall not rest upon the back of the righteous; therefore he waits till God take it off. He knows that deliverance shall come to the Church, that the Lord will build up Zion, and appear in his glory, that all the enemies shall come and worship before the Church's feet, and the shaking of Nations is a harbinger to deliverance: Peruse Hag. 2. 7. that great Promise, I will shake all nations, and the desire of all nations shall come, and I will fill with glory this house, saith the Lord of hosts. A Believer knows that God can bring light out of darkness, order out of a Chaos, strike a strait line with a crooked stick, make the wrath of man turn to his praise, and restrain the remainder thereof. By Faith Stephen saw Christ, when the stones were about his ears: And by Faith Job saw a Redeemer upon the Dunghill: And by Faith Moses saw him that was invisible, amidst Reproaches and Sufferings: Faith discerns a Sunshine approaching, amidst cloudyness and dismal darkness: Whatever makes against a Believer in a carnal apprehension, the spiritual eye of Faith seethe something to make for him: So that a Believer hath double, nay treble even multiplied hopes for single fears. It's the nature of waiting to have Hope for its companion: Waiting ●. We must wait and hope. Lam. 3. 26. Heb. 6. 19 and Hope are conjoined: It is good that a man should both hope, and quietly wait for the salvation of the Lord. Hope is the Anchor of the soul, both sure and steadfast, and which entereth into that within the vail: When thou art tossed in the troublesome waves of the World, cast anchor, and let hope support and stay thy spirit: Were it not for hope, the heart would break, in those days of confusion and misery, where there are so many sad thoughts and search of heart for the afflictions of Joseph, and divisions of Reuben; yet we are not without hope: Let's apply that of Ezrah amidst all their sorrows and perplexity, Shecaniah the son of J●hiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, Ezra 10. 2. and have taken strange wives, of the people of the Land; yet now there is h●pe in Israel concerning this thing. They fall a making a Covenant, and O that we would bewail the breach of Covenant! and resolve to keep that inviolable which we made in a day of distress, and for which there will be a day of account! we are a sinking kingdom, and cry out, Lord save us, or else we perish: Hope even holds us up by the chin. We are just as the Israelites coming out of Egypt, in straits and entanglements, amidst Rocks: When they were in Egypt, O what servitude did they meet withal, and cruel bondage! Now they come out of Egypt, they meet with difficulties, the Enemy overtakes them at Pihahiroth, between Migdol and the Sea over against Baalzephon: Pihahiroth, was a Cave hemmed in with Rocks: Migdol signifieth a Cavernac rumbus inclusae. Tower: Baal was their God; and Zephon signifies ruri speculatus est: And see what counsel is given, Moses said unto the people, Exod. 14. 13. fear ye not, stand still and see the salvation of the Lord, which he will show to you to day: For the Egyptians, whom ye have seen to day, ye shall see them again no more for ever. We are just as Jehoshaphat was, in great straits and know not what to do; but his practice must be ours, to fall a praying, O Lord our God, wilt thou not judge them? for we have no might against this great company that cometh against us, neither 2 Chron. 20. 12. know we what to do, but our eyes are unto thee: Hold out hope, and thus it will argue and plead, The Lord hath delivered us from our enemies, we hope he will not suffer us to destroy one another; The Lord hath done us much good, and wrought miraculous salvations for us; we trust he will not now destroy us, after he hath done us so much good. Join Faith, Hope, and Patience, and thou wilt then wait to good purpose: Sense fails, contrivances are disappointed, Faith bids dispute not, but believe: But Faith grows weak, than Hope interposeth; its good to hope in God: Happy is that man whose hope the Lord is: Art thou a tottering, ready to fall? hope underprops thee: Art thou ready to sink? hope finds out a twig to lay hold on: but hope deferred, makes the heart sick. Then patience steps in and argueth thus, Art thou a Believer? consider, A Believer makes not haste: Hast thou hope? thou must wait for that thou seest not, quiet thy spirit and wait upon God, cast thyself upon his providence, stay upon his wisdom, roll thyself upon his love, and wait quietly for his salvation: He that waits cheerfully, submissively, and patiently with Faith and Hope, is put into a ready capacity of receiving a gracious answer from God. Thus did the people of God, they waited upon a word of Promise, and relied upon God for the fulfilling of the vision, and they enjoyed the accomplishment thereof, which is the second Head propounded, viz. the illustration of the Point, from the practice and example of the Saints in former times. 2. The Doctrine illustrated by examples. 2. I'll first instance in the promises made to Abraham long before they were fulfilled. There were two Promises made to Abraham. 1. That the Country which God would give him, should flow with Milk and Honey. 2. That his Seed should be as the Stars of Heaven: Here's Gods Word; but his works seem strange, to run quite cross unto it. This would appear to a carnal eye to be a very dark vision: Abraham was commanded out of his own Country: Now the Lord said unto Gen. 12. 1. Abraham, Get thee from out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee. As soon as he came into Canaan there was a Famine, he was ready to starve: There was a famine in the land, and Abram went down into Egypt to sojourn Gen. 12. 10. there, for the famine was grievous in the land. This Promise was not made good till the Israelites were seated in Canaan many hundred years after: and that his Seed should be as the stars of Heaven; this was strangely brought about, against all humane apprehension, as by the sequel may appear: for Abraham stayed many years before he had Isaac, the child of the promise, and Isaac stayed 20 years before he had a child; and God bad Abraham kill Isaac. These works seem directly opposite to the Word of God. But we must not lay too much weight upon the works and thwarting passages of God's providence, but depend wholly upon the word: What God promised unto Abraham, was fulfilled every tittle in its season. So the vision was dark to the Children of Israel. Joseph told them that God would surely visit them, and bring them out of that Land; yet they must wait the limited time: And it came to pass, at the end of the Exod. 12. 41. four hundred and thirty years, even the selfsame day it came to pass that all the hosts of the Lord went out from the land of Egypt. Hannah, Rachel, Rebeckah, waited God's time; and Sarah waited for a child, though against the ordinary course of nature: God had promised, and they must wait upon his Word. Seventy years were appointed for the Babyl●nish Captivity: The Jews must wait till the expiration, then, and not till then, came deliverance. The impotent Cripple waited 38 years, at the Pool of Bethesdah, than Christ came and put him into the water and healed him. The daughter of Abraham waited 18 years, than Christ loosened her from her infirmity. The Woman waited 12 years on Physicians, who had the bloody Issue, and they left her uncured, and poverty to boot; when that time was expired, Christ came and healed her. Ten days tribulation were appointed to the Angel of the Church of Smyrna. Three days Plague to David. God in wisdom hath set certain periods of time, known only to himself, all which while he will exercise the Faith and Patience of his children; at the end whereof, and not before, he will relieve and comfort them. What time God hath set for England's deliverance, is a grand secret, locked up in his Cabinet: And whether our eyes may see a right settlement, a Peace established upon the basis of Truth, no man can determine: We can say no more, then Psal. 74. 9 with the Psalmist, We see not our signs, there is no more any Prophet, neither is there among us that knoweth how long: Yet let us fall upon our knees, and be earnest in Prayer for Zion: O that the salvation of Israel were come out of Zion! When the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. Let us leave off murmuring and fall a praying, let's take off from anxious cares, and add more fervency to our Prayers; let's not be so saucy, as to prescribe times and seasons unto God, not to limit the holy one of Israel to times or means. It's a received rule of Augustine, Let him, Eligal opportunitation, qui dat miscricordiam. Aug. who shows mercy, choose his season. We have seen this duty tracked by the footsteps of God's people, let us go and do likewise. In the third place, to give in the demonstration of the Point, I shall 3. The Doctrine demonstrated. draw a threefold Argument, from the necessity, equity, and utility of the duty. 1. From the necessity of the duty: Ye have need of patience, that Arg. 1. Drawn from the necessity of this duty. after ye have done the will of God, ye might receive the promise: And that is necessary, Necessitate praecepti & medii. For Precepts, the Psalmist exhorts, R●st in the Lord, and wait patiently for him, fre● not thyself because of him, who prospereth in his way, because of the man, who bringeth wicked devices to pass. For evil deers shall be cut off: but th●se that wait upon the Lord, they shall inherit the earth. And the Prophet Zephaniah exhorts, Therefore wait ye upon me (saith the Lord) until Zeph. 3. 8. th● day that I rise up unto the prey: for my determination is to gather the nations, that I may assemble the Kingdoms, to p●ur upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. Wait on the Lord, be of good courage, and Psal. 27. 14. he shall strengthen thine heart: wait, I say, on the Lord. Solomon counsels, Say not thou, I will recompense evil, but wait on the Lord, and he Prov. 20. 22. shall save thee. David layeth a strict charge upon himself, My soul, Psal. 62. 5. wait thou only upon God: for my expectation is from him. David could have taken opportunity to have revenged himself on Saul, he had him (as we say) at his mercy, but he waited God's time: The Lord 1 Sam. 24. 23. 1 Sam. 26. 23. (saith he) render to every man his righteousness and his faithfulness: for the Lord delivered thee into my hand to day: but I would not stretch forth mine hand against the Lords anointed. David, though he had an opportunity, yet considered Saul was Gods anointed, therefore he would not imbrue his hands in his blood. 2. Necessitate m●dii: For waiting is an instrumental means, God's way of obtaining a grant of the thing desired: Simeon waited for the consolation of Israel, And behold, there was a man in Jerusalem, Luke 2. 25. whose name was Simeon, and the same man was just and devout, waiting for the consolation of Israel, and the holy Gh●st was upon him: The sons of God waited for their adoption: And not only they, but ourselves Rom. 8. 23. also, which have the first-fruits of the spirit: even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. And they wait for the coming of Christ, So that ye come behind I Cor. 1. 7. in no gift, waiting for the coming of our Lord Jesus Christ. Waiting prepareth us for the receiving of a mercy, whereas murmuring, querulous speeches do indispose us for a mercy. Whining, struggling, and quarrelling, provoke God to lash us more; but a quiet composed behaviour, an humble submission to the will of God, is a ready way to obtain the thing desired, even a comfortable fruition of our expectation. God is most ready to help his people, when their hearts most long after him; for so runs the Promise, I will pour Isa. 44. 3. water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine off-sppring. After the Church was in pain and travel, and endured many throws and hard labour, in expectation of deliverance, read the gracious answer, Thy dead men shall live, together with my dead body shall they arise: awake and sing, ye that awell in dust: for thy dew is as the dew of herbs, Isa. 26. 19 and the earth shall cast out the dead. So that waiting works two things. 1. It prepares us for a mercy, it seasoneth our hearts, and disposeth them for the entertainment thereof, so that we are as Vessels throughly seasoned. 2. It sets a higher price and estimate on the mercy when it comes: A mercy begged by Prayer, waited for with Patience, will, of all others, be the sweetest to us in the fruition. Hannah had more children after Samuel, but none so valued as Samuel, the child of her Prayers. Now if deliverance and settlement to the Kingdom come as an answer of our Prayers, O how welcome will the deliverance be! It's a comfortable experience recorded of the Church: And it shall Isa. 25. 9 be said in that day, lo, this is our God, we have waited for him and he shall save us: This is the Lord, we have waited for him, we will be glad and rejoice in his salvation. 2. The second Argument shall be drawn from the equity of the Argu. 2: Drawn from the equity of the duty. duty: It's all the equity and reason of the World, that we should wait upon God; we are Creatures, and is it not equal that the Creature should wait upon the Creator? we are Servants, and should not Servants wait upon their Masters? Behold, as the eyes of servants Psalm 123. 2: look unto the hands of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God, until that he have mercy upon us. We are children, and should not children wait upon their Father? These relations intimate the equity of the duty: we say, that Relations, though they be of least entity, yet they are of greatest efficacy. Doth not the Husbandman wait for the Harvest? Doth not the Mother wait for the time of her deliverance? Doth not the Patient wait upon the working of the Physic? Now God is giving the Kingdom strong Physic; a Purge to some, a Vomit to others; nay, have we not just cause to fear, that by reason of our Laodicean lukewarmness, God will vomit us out of his mouth? Let's wait and see what God will do; though we know not, yet he knows the reason of his own proceed. God made Nabuchadnezzar a scourage to the Jews, and God calls him his servant; but because Nabuchadnezzar acted his own malice and revenge, God will turn the wheel upon him. Jehu was made an Instrument to root out Ahabs Family, but because his heart was naught, he aimed at the Kingdom for himself. God threatens to avenge the blood of Jezre●l upon the house Hos. 1. 4. of Jehu. God may raise up one to punish another, and when they have done, God may find out a scourge to punish the punishers themselves: These are Gods Acts, his strange Acts, (for so are his judgements:) Isaiah 7. 20. God will have a razor for that purpose: 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, and it shall also consume the beard: And notwithstanding greatness of strength and power in the hands of men, if they mis-imploy it, God can give strength to wounded men, to do great exploits: For though ye had smitten the Jer. 37. 10. whole army of the Chaldeans that fight against you, and there remained but wounded men among them; yet should they rise up every man in his tent, and burn this city with fire: And God can cause the lame to take the prey: Thy tackle are loosed, they could not well strengthen their Isa. 33. 23. mast, they could not spread the sail: then is the prey of a great spoil divided, the lame take the prey: Let us leave off murmuring and repining, and wait to see what God will do with us, and for us: His time is next: He will bring to pass his own work, his own way, to his own glory. The third and last Argument I shall name, shall be drawn from Arg. 3. Drawn from the benefit of waiting. Isa. 40. 31. the singular benefit and utility of the duty: Art thou weak? wait, and thou shalt receive strength: They that wait upon the Lord, shall renew their strength, they shall mount up on wings, as eagles; they shall run and not be weary, they shall walk and not faint: Art thou afraid of shame and disgrace, lest contempt and ignominy be cast upon the Church of God? see what the Prophet Isaiah saith, It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; Isa. 40. 22, 23. that stretcheth out the heaven as a curtain, and spreadeth them out as a tent to dwell in, that bringeth the Princes to nothing, he maketh the Judges of the earth as vanity: Dost thou desire God's blessing? wait and thou shalt have it: And therefore doth the Lord wait, that he Isa. 30. 18. may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you: For the Lord is a God of judgement; Blessed are all they that wait for him: God knows when and how to help his Cum duplicantur lateres venit Deus. Isa. 3●. 9, 10, people: In the mount God will be seen: When the Bricks were doubled, then came God and delivered the Israelites from their Egyptian bondage: The earth mourneth & languisheth, Leban●n is ashamed and hewed down: Sharon is like a wilderness; and Bashan and Carm●l shake off their fruits. Now will I rise, saith the Lord, now will I be exalted, now will I lift up myself. When helps from earth have been cut off, than help came from Heaven. When Abraham was stretching forth his hand to kill Isaac, than the Angel said, Stay thy hand: When David was hemmed in on every side, than a way was made for his escape by the Philistines Invasion: When Paul was a kill, and they were beating of him, to beat out his life: then came news of an Insurrection in Jerusalem, and by that diversion Paul was repreived. God hath a way of escape for his people in Fire and Water: When thou passest thorough the waters, I will be with thee, and thorough the Isa. 43. 2, 3. rivers, they shall not overflow thee; when thou walk●st thorough the fire, thou shalt not be burnt, neither shall the flame kindle upon thee: Sometimes they have their lives for a prey, other times they are made a prey, and suffer in a common calamity: Yet though the Saints suffer, they have an hiding-place: And a man shall be as an hiding-place from Isa 32. 2. the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land:. They have a Pella, a Zoar sometimes, where they may securely escape with their lives: yet they have always a refuge and shelter in the Divine Promises: They have a rock higher than themselves, from the end of the earth (saith the Psalmist) will I cry unto thee, when my heart is overwhelmed: Psalm 61. 2. lead me to the rock that is higher than I. It's an obliged duty to wait upon the Counsels of God: By waiting, we may look for good success, because we go God's way; by murmuring or reviling we cannot look for comfort, because we go the way of flesh and blood: By patience, the pain and anguish of our fore is mitigated; by impatience, it corrodes and is enraged. Thus far of the Doctrinal part: I shall improve all unto four Use 1. For Terror. Uses, viz. For Reprehension, Exhortation, Direction, and Consolation. It breathes forth terror and severe reproof unto the murmuring spirits of these present times: Never more complaining in our Streets: Oh! we would have peace upon any terms, when will the Sword be put into the sheath? when shall the Kingdom be settled? That complaint is frequently taken up: Hast thou utterly rejected Judah? Hath thy soul loathed Zion? Why hast thou smitten us, and Jer. 14. 1●. there is no healing for us? we looked for peace, and there is no good, and for the time of healing, but behold trouble. For Answer, I expostulate with Jehu, What? Peace? What? Peace with Rome? What? Peace with Benhadad? What? Peace with falsehood? Peace upon such terms, will prove but a Body massacring a Soul-murdering Peace: What? Peace with our lusts and corruptions? Till they be slaughtered, what peace can we expect? Can we expect a cessation of punishing, before there be a cessation of sinning? Can we expect peace with men, as long as we continue at War with God? For all those Monthly Fasts, and days of Humiliation, where's a serious Reformation of our hearts and lives? You know how hasty Saul was, he forced himself to sacrifice, and would not stay till Samuel came, it cost him his Kingdom. The Israelites would not wait God's time, but were hasty for an encounter with the Amalekites, and you may see what they got by it, they fell before them, and were discomfited unto Hormah: Then the Amalekites came down, and the Canaanites that dwelled in the hill, and smote Numb. 14. 45. them, and discomfited them even unto Hormah: And what's the ground of this hastiness of spirit? It's infidelity, because we believe not God upon his Word; we are such hot spurs, we outrun Providence, and antedate Deliverance: We go devised ways, untract paths, according to secret impulses, quite contrary to the road of the Word; did we believe the faithfulness of God, That he is faithful that hath promised, that the gates of hell shall not prevail against his Church; we should possess ourselves with patience, and wait quietly for deliverance: We usually say, that hasty men never want woe. Rash, preproperous, and preposterous practices, are the ruin of practitioners. An impatient man, is a gate without an hinge. Janua sine cardine. What shame is it, for a Christian to be like Hercules furens, or like the Demoniac (mentioned in the Gospel) rending and tearing himself? An impatient male-contented person, is Felo de se, his own Executioner: What a weakness was it in David, so to be overwhelmed in sorrow for Absalon? and in Jonah, so to lament the loss of his Gourd? The loss of Revenues, profits in the Trade, Liberty, Oh how doth it stick near a man? But where's the acting of Faith? Now the just shall live by faith: and if any man draw back, my soul Heb. 10. 38. shall have no pleasure in him. A true Believer lives by Faith, when Trading decays, Livelihood and Profit decays. Now let's learn to live by Faith: Though thou shouldst lose all, there is enough in the Promises to make up all with Interest, if thou canst but make them thine own by particular Application. Much time is thrown away in passing our censures one upon another, reviling this or that instrument: I plead not in the least for any, but utterly abhor any irregular practices or indirect ways; but I press patience and submission unto God's will, to look thorough all instruments and secondary causes unto the first cause to hear the rod, and who hath appointed it: The Lord's voice cryeth unto the city, and the man of Micah 6 ●. wisdom shall see thy name: hear ye the rod, and who hath appointed it. It's a doggish quality to snarl at a stone, and not look at the hand that throws it: Pray then fervently, and watch against infidelity, and an impatient and murmuring spirit: The Lord lay them not unto our charge. We might have been in Canaan long ere this, had we not been murmurers in the Wilderness. I know well that our condition is so lamentable, that we can neither bear diseases nor remedies: And complaints find no better entertainment, then in those times wherein the best of Historians lived, and said in his Presace, That complaints Querclae ne tum quidem gratae cum sorsan necessariae. Liv. Praef. are not pleasing, no not then when they are necessary. There's much bitterness and implacableness upon men's spirits, devouring and calumniating one another: Such expostulations are rise, where is the promise of his coming? Where's the reformation so much spoken of? Where's the removing of the burdens? letting the oppressed go free? breaking the bread to the hungry? clothing the naked? such are peculiar duties for a Fast: Is there not rather fasting for strife and debate, to smite with the first of wickedness? I aggravate these things no further, but only let me tell you, as there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spots in your Fasting-days, Let's bewail them with tears of blood; let's fast for our former Fast, and be humbled for our outside Humiliations, and lay to heart our negligent services, and deprecate that curse that hangs over our heads for performing the work of the Lord negligently: The Lord may call us to an account as justly as he did the Jews, Zech. 7. 5. Did ye at all fast unto me, even to me? In the second place I proceed to an Use of Exhortation: Let me Use 2. For Exhortation. press home the duty of the Text, to wait for the fulfilling of the Vision in these concussions and commotions, when men are at their wit's end, and wonder what will be the issue. Oh let's take heed of impatience and murmuring, let's beware of tumultuous murmuring spirits, of tempestuous affections! Though there be a storm abroad, we should endeavour after a serene quiet spirit at home. A calmness upon our spirits, will be of singular use for us amidst the fluctuating condition of the Kingdom. Every one will be ready to ask, What shall we do? How shall we demean ourselves in these dark times? Such questions as these require an answer, and a word spoken in due season, is like apples of gold in pictures of silver. I will advise nothing as a Statesman (that's out of my Sphere) nor as a subtle Politician (for such Policy is the bane of Religion) but from direct warrant out of the Word of God. By way of advice, I commend unto your thoughts these ensuing Propositions, which I take to be Propositions of Eternal Truth. 1. It's unlawful to do any evil, that the least good may come Prop. 1. It's unlawful to do evil, that good may come thereof. Rom. 3. 8. thereof. And not rather (saith the Apostle) as we slanderously reported, and as some affirm that we say, let us do evil, that good may come, whose damnation is just: God needs not our lies to maintain his cause. This was Rebockah's and Jacob's fault, for the compassing of a good end, to betake themselves to indirect means: This is a broken refuge, Isa. 28. 15, 17. and will fail: Because ye have said, we have made a Covenant with death, and with hell are we at agreement, when the over flowing scourge shall pass thorough, it shall not come unto us: for we have made lies our refuge, and under falsehood have hid ourselves: Therefore, thus saith the Lord, Judgement will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. Augustine is resolute, that if it was possible by an officious lie, to compass the Redemption of the whole World: yet so weighty and universal a good, must be rather let fall then brought about by the smallesst evil. 2. Another Proposition for confirmation, is, That no good intentions Prop. 2. Good meanings cannot justify a bad action. 1 Chron. 13. 10 and meanings can ever justify the doing of any evil action. Vzzah's intention was good, but because against the rule he was punished with death: He invaded the Priest's Office, and therefore the Lord smote him dead upon the place. 3. It's the duty of Christians to walk by rule, and keep close to Prop. 3. We must walk by rule. Isa. 8. 20. it, and that's the written Word of God: To the Law and to the Testimony, if they speak not according to these, it is because they have no light in them. Let's not be a rule to ourselves, nor follow extraordinary impulses upon our spirits and revelations, but bring all to the touchstone: Let's try all things, and hold fast that which is good; and let the Scripture be the Umpire, & let's acquiess altogether in its determinations: As many as walk according to this rule, peace be on Gal. 6. 16. them, and mercy, and on the Israel of God: 'Tis not any rule but this rule. If an Angel from Heaven Preach any other Doctrine then what is contained in the Scriptures, let him be accursed. Whatever Seekers, Familists, Enthusiasts, etc. pretend to live above Ordinances (and so they are indeed, as much above Ordinances, as a Swine is above a Pearl, which it tramples under feet) I say, all their Lights, however new, are but Ignes fatui, false Lights, to lead us into dangerous destructive ways: Let's therefore, for every action, look unto the rule, bring every thing to rule, and square all by the infallible rule of the word of God. 4. It's the duty of Christians to keep themselves in God's ways, within Prop. 4. Christian's must keep within the compass of their calling. Luke 4. 11. the compass of their Calling: We can expect a Blessing no further than we have a Calling for what we do: Vzzah and Vzziah paid dear for their irregular attempts: Whereupon Satan, an old cunning Sophister, when he tempted Christ, and urged Scripture: (And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone: for he shall give his angels charge over thee to keep thee, leaves out what made against him (in all thy ways) for there was a pair of Stairs to go down:) To precipitate himself down from the Pinnacle had been the quickest, but it was a destructive way. 5. We must obey God rather than man: When it comes to this Dilemma, either you must displease God, and wound Conscience, or Prop. 5. We must obey God rather then man. displease a potent enemy; then thy resolution must be with the Apostle, rather to obey God then man. When it comes to this pass, thou must either choose affliction or sin; thy resolution must be to choose the greatest affliction in the World, rather than to wound thy Conscience with the least sin. See the practice of the three Children, they submitted themselves to the rage of the King, and the Fiery Furnace, rather than they would worship his Image. And Daniel Dan. 3. 21. Dan, 6. 16. was cast into the Lion's Den, for not obeying the King's Decree. Some State-Polititians might have insinuated themselves into Daniel, and persuaded him to remit and abate a little of his Devotions, though for 30 days; but sinful compliance is abominable, though but for a moment. Daniel prayed three times, as he was wont, notwitstanding all bloody Edicts against him. Be then well resolved: Is this thing I am commanded to do, a sin or no? Is it agreeable to the rule of the Word? Can I do it with a good conscience? Thus Catechise thyself before thou venturest upon any thing: And do nothing doubtfully, for what is done doubtfully is not done believingly; and whatsoever is not of faith, is sin. 6. We may not follow a multitude to do evil: For though hand Prop. 6. We may not follow a multitude to do evil. Exod. 23. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythag. join in hand, the wicked shall not go unpunished: Multitudes, power, fear of men, cannot be a sufficient Apology for me: men's examples are no warrant for my imitation, for I am to walk by the rule of the Word, not by the examples of men. Pythagoras hath a saying, Walk not in the road. Beasts follow the heard, Non quà cundum est: sed qua itur, (as Seneca observes) Those that are Companions of Fools, shall be destroyed. Let us not bless ourselves, because we walk in beaten roads, and follow multitudes, as if this was our commendation. Eliah was better alone, then if he had joined with Baal's Priests. Luther was better alone, then if he had joined Unus homo solus totius orbis impetum sustinuit. with the Popish party. It's said of Luther, That he was the man alone that bore the violence of the whole world. Athanasius was better alone, then if he had joined with a multitude of blasphemous Arrians. And Epaminondas was better alone, then if he had joined Praestat solus sapere quam cum multis insanire. Epamin. Nunquam minus solus quam cum solus. with multitudes of drunken Thebans: The rule that he gives, was, It's better to be wise alone, then mad with a multitude. If thou be'st singular in right ways, thou art not alone: Never less alone, then when alone; for thou hast a good God, a good Cause, and a good Conscience, and he that hath these, hath the best Company. 7. Christian's ought to believe God upon his word: All his Promises Prop. 7. We must believe God upon his Word. 2 Cor. 1. 20. in Christ are Yea, and Amen. Not the least tittle of the Word of God shall fail: The Lord would suffer none of samuel's, much less will he suffer any of his own words to fall to the ground: All the promises for the building of Zion shall be accomplished, and all threatening Menaces against Babylon shall be accomplished: Babylon's ruin will make way for Zions' raising: There shall be a joyful word among the Nations: Babylon is fallen, Amen, Allelujah: Whatever promises are made for the Church, shall come to pass in their appointed season. The Prophet Isaiah complains, There is a crying for Isa. 24. 11, 12. wine in the streets, all joy is darkened, the mirth of the land is gone: In the city is left desolation, and the gate is smitten with destruction: But Dan. 9 25. let's read the Prophecy of Daniel, Know therefore, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince, shall be seven weeks; and threescore and two weeks the street shall be built again, and the wall even in troublous times: In streits of times, God hath promised to build his Church: Hath not God said, That the gates of hell shall not prevail against his Church? Hath not he said to his Ministers, that he is their portion, he will be Matth. 28. 20. with them to the end of the world? Now if God be for us, who can be against us? If God speak peace, who can speak trouble. Let's in the eighth and last place, in dark Visions and troublesome Prop. 8. We must wait pariently upon God. Times wait quietly upon God. Though passages of Providence are so intricate, like a wheel in the middle of a wheel; and our miseries are revived, and the end of our trouble we may fear is like to be the beginning of another: Yet let us wait upon God, stand still & be silent: He that hurts us can heal us. And a Reverend Divine said long ago of England, That God would break us to pieces, and then set us together Mr. Davenport. again. We are all a rebellious people, and our provocations are many in all sorts and ranks of men, even Magistracy, Ministry, People. God is doing great things, putting us into the Furnace; and if from thence we come forth as Gold, we shall be gainers by all our troubles: Let us then, in a reverential way, demean ourselves and wait upon God in his various dispensations. And if you demand, how must we wait? I shall show you in the third Use, which now comes to be applied, and that's for Direction. This only rule I shall lay down for a satisfactory Answer: That Use 3. For Direction. we ought to wait upoa God in the use of all good means. But what are those means which are joined with waiting? They are these following. 1. We must wait and pray: Never more need of praying, of Means 1. We must wait and pray. Isa. 26. 16, 20. wrestling, of tugging hard at the Ore: This God looks for, and his people have practised: 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 chambers, and shut thy doors about thee: hid thyself, as it were, for a little moment, until the indignation be overpast: 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 virtue: 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 Solomon's Pharmachum Catholicum, even a Medicine for all diseases: O pray! pray, roll yourselves 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 join fasting with waiting. Antichrist is a strong Devil; this kind 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, than 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 overcurious 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, we yet have a nail left us in the public 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 public 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 ourselves 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 advantageous 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. mind 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. 2●. 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 murmur 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, Join reformation with waiting: I press not Means 6. Join reformation 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 entreated for the Land: We may justly fear, that the Commission given to the Sword is not yet called back; but God will send it again to avenge the Jer. 6. 8. quarrel of a broken Covenant: My advice from God to you is, Be thou instructed, O Jerusalem, lest my soul departed from thee, lest I make th●e Amos 4. 12. desolate, and a land not inhabited: Therefore thus will I do unto thee, O Israel! and because I will do thus unto thee, prepare to meet thy God, O Israel! Gather yourselves together, yea, gather together, O nation not Zeph. 2. 1, 2. 3. desired! before the Decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon yoú, before the day of the Lords anger come upon you: Seek ye the Lord, all the meek of the earth, which have wrought his judgement; seek righteousness, seek meekness, it may be ye shall be hid in the day of the Lords anger. And for a close of all, The last Use is a Word of comfort to a waiting use 4. For Consolation. people: Mercy will be the portion of a waiting & believing people: And when it comes, it will be good measure, full pressed, and running over: It will abundantly make amends for all thy waiting for it: Oh then, confirm the weak hands, and strengthen the feeble knees! Learn to live by Faith in dying times: Whatever thou losest, whether voluntarily or compulsorily, let not go thy Faith: Wait patiently and silently under dark Visions, at the end the Vision shall speak and not lie. God is a God of Infallibility and Eternal truth, and will not falsify his promises. Though it tarry, and thou hast waited long; yet wait a little longer, it shall come and will not tarry. And it will be an exceeding comfort to the Saints, when after long waiting for a mercy, they can say by happy experience, Lo this is our God, we have waited for him, and he will save us: This is the Lord, we have waited for him, we will be glad and rejoice in his salvation. Isa. 25. 9 Establishment of Justice. Unfolded in an Assize Sermon Preached at St. Mary's, OXON. Upon Amos 5. 15. Hate the evil, and love the good, and establish Judgement in the gate; It may be that the Lord God of hosts will be gracious to the remnant of Joseph. AS in Water face answereth face: So the Text suits Serm. 7. At St. Mary's Oxon. March 1. 1649. with the solemnity of the day. It is a word in due season, which I am resolved (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) without fear or flattery to apply particularly to your consciences, as a word both seasonably to be Preached, and profitably to be learned: The Lord make it as profitable to you, as it is seasonable for you. My Prophet Amos, was one of those Prophets, which we call the lesser Prophets; not of less esteem for his person, or matter which he Prophesied, than the others; but less in quantity and bulk, having reduced a great deal of choice matter into a narrower compass: He Prophesied before Israel's transportation into Babyl●n: He was an Herdsman of Tekoah, chap. 1. ver. 1. furnished with a Prophetical Spirit, and commissionated by God for so high an employment, v. 3. He Prophesied in a time of monstrous Impieties and severe Judgements: He lived in the days of Vzziah, and you may read of his horrid attempt in invading the Priest's Office, and the Judgement written in legible Characters in his Leprous ●orehead: And they withstood Vzziah the King, and said unto him, It pertaineth not unto 2 Chro. 26. 18, 19 thee, Vzziah, to burn incense unto the Lord: but unto the Priests, the sons of Aaron, that are consecrated to burn incense: Go our of the sancluary, for thou hast trespassed, neither shall it be for thine honour from the Lord God. Then Vzziah was wroth, and had a Conser in his hand to burn incense; and while he was wrath with the Priests, the leprosy even risen up in his forehead before the Priests, in the house of the Lord, from besides the incense altar. Some particular impieties and reigning abominations were, 1. Idolatry. 1. Idolatry. Idolatry was so continually practised, as by way of Irony, the Lord seems to invite them to heap up the full measure of their sins: Come to Bethel, and transgress at Gilgal, multiply transgressions; Amos 4. 4. Hoc est cumulare s●elera sceleribus. Calv. in Loc 2. unmercifulness. Amos 1. 9 and bring your sacrifices every morning, and your tithes after three years. A second sin was unmercisulness, want of bowels of compassion: Thus saith the Lord, For three transgressions of Tyrus, and for f●ur, I will not turn away the punishment thereof, because they delivered up the whole captivity to Edom, and remembered not the brotherly Covenant. A third sin was Oppression: Hear this word, ye kine of Bashan, that 3. Oppression. Amos. 4. 1. are in the mountain of Samaria, which oppress the poor, which crush the needy; which say to their masters, Bring, and let us drink. And violence is another sin of the same litter: Ye that put far the Amos 6. 3. evil day, and cause the seat of violence to come near. A fourth sin is Injustice and Bribery, I couple them together, like 4. jujustice and Bribery. Amos 5. 7, 12. to like: Ye that turn Judgement to wormwood, and leave off righteousness in the earth: For I know your manifold transgressions, and your mighty sins: They afflict the just, they take a bribe, and they turn aside the poor in the gate from their right. A fifth sin is Luxury and Jovialty: That chant to the sound of the Viol, and invent to themselves Instruments of Music, like David: 5. Luxury. Amos 6. 5, 6. That drink Wine in Bowlls, and anoint themselves with the chief Ointments: But they are not grieved for the affliction of Joseph. A sixth is Pride: Now Judgements are the unhappy issue which 6. Pride. sin brings forth. Each word is a Thunderbolt, Amos 9 8, 9 Behold, the eyes of the Lord God are upon the sinful kingdom, and I will destroy it from off the face of the earth, saving that I will not utterly destroy the house of Jacob, saith the Lord: For lo, I will command, and I will sift the house of Israel among the nations, like as corn is sifted in a sieve: y●t shall not the least grain fall upon the earth. And particular Judgements are threatened suitable to their sins. As, 1. Famine: I also have given you cleanness of teeth in all your 1. Amos 4. 6. cities, and want of bread in all your places: yet have you not returned unto me, saith the Lord. There's the punishment of Luxury. 2. Mildew and Blasting: I have smitten you with blasting and mildew, 2. Amos 4. 9 when your gardens, and your vineyards, and your figtrees, and your olive-trees increased, the palmer-worm devoured them: yet have ye not returned unto me, saith the Lord: There's another punishment of Luxury and Intemperance. A third punishment is Pestilence: I have sent among you the Pestilence, after the manner of Egypt: your young men have I slain with the 3. Amos 4. 10. sword▪ and have token away your horses, and I have made the stink of your camps to come up unto your nostril's: yet have ye not returned unto me, saith the Lord: So that the Pestilence and the Sword accompany each other. And wherefore are the Sword and Pestilence sent? See Levit. 26. 25. I will bring a sword upon you, that shall avenge the quarrel of my Covenant: and when ye are gathered together in your cities, I will send the Pestilence among you, and ye shall be delivered into the hand of the enemy. And the Sword is a punishment of their Pride, Amos 6, 7. Now therefore they shall go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed: Likewise the Sword is sent for a punishment. And for Fantastical Fashions, Isa. 3. 25. Thy men shall fall by the sword, and thy mighty in the war. A fifth Judgement is Famine, and this is for contempt of the Word: Behold, the days come, saith the Lord God, that I will send a famine in 5. Amos 8. 11. the Land, not a famine of bread, nor a thirst for water, but of the hearing the word of the Lord. A sixth Judgement is the enseebling of their strength, and weakening of their forces: Behold, I am pressed under you, as a cart is pressed 6. Amos 2. 13, 14. 15. that is full of sheaves: therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: neither shall he stand that handleth the b●w; and he that is swift of foot shall not deliver himself: neither shall he that rideth the horse deliver himself. When any abuse their strength and power, God will enfeeble it. This counsel is commended to our practice, Jer. 9 23. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches. You have by what hath been said a taste of bitter fruits, some sins and judgements set forth in their proper colours. In Israel's glass England may see her face. The same evils of sin are rise among us; and in part the same evils of punishment have already befallen us, and the rest hang over our heads and will fall heavy upon us, unless mercy speedily interpose. Now amidst varieties of wounds, and sores, and heavy judgements the Prophet prescribes a sovereign remedy: he addresseth himself to divine exhortations, and counsels: One is Amos 4. 12. Therefore thus will I do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel. Another which gins Si vobis animus est ad Deum reverti, jam abjicite omnes vestras superstitiones. Calv. in Loc. Amos. 5. 4: is continued vers. 5. 6, 14. Thus saith the Lord, seek ye me and ye shall live. But seek not Bethel, nor enter into Gilgal and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought. Seek ye the Lord and ye shall live, etc. Now if the question be asked, wherein doth seeking of God consist? A. In the former verses we read of injustice, vers. 7. They turn judgement to wormwood, and leave off righteousness: and of bribery and cruelty, v. 12. They afflict the just, they take a bribe. Insomuch that the prudent man is amazed and stands admiring in a stupendious reverential silence. He dares not revile instruments and murmur at the Providence of God, v. 3. Therefore the prudent shall keep silence in that time: for it is an evil time. Q. Now what's to be done? what particular remedy is to be prescribed suitable to the disease? A. My text makes discovery hereof, and informs you what's the most effectual remedy to heal a wounded Kingdom, in the words of the Text. Hate the evil, and love the good, etc. The words represent unto you an excellent Medicine and the singular virtue thereof. The medicine is made up of three particular Ingredients. Text divided. 1. Hate the evil: There's the affection of hatred. 2. Love the good: There's the affection of love. 3. Establish judgement in the gate: There's the exercise of distributive Justice. 2. For the virtue, it's sovereign, effectual to appease the wrath of God, to smooth his brow: So it follows: It may be the Lord God of hosts will be gracious to the remnant of Joseph. I shall briefly open the words and draw forth one doctrine, which, I shall lay down for the groundwork of my ensuing meditations. Here by evil, we are to understand the evil of sin, oppression, violence, Idolatry, pride, mentioned in this prophecy, and in a large acceptation, under this word all manner of sin is forbidden. Sin is the greatest evil; and this aught to be the object of our indignation. What God hates, we ought to hate. Now as God hates sin; so should we with a perfect hatred abhor & hate every evil way. By good is meant the right way, the way of holiness and virtue. Mr Calvin takes notice of the order, first to hate sin, then to love that which is good, and he conceives the scope of the Prophet to be this, that the Israelites should become new men: and by a Synecdoche, Repentance is described in the whole work from these two parts, in hating evil and loving that which is good. And because there was abundance of corruption and injustice in their gates, in an especial manner he inculcates the execution of justice, And establish judgement in the gate: you have turned judgement into gall, and hemlock, and by your neglect of justice have provoked God to high displeasure against you. Now labour to pacify him by the impartial execution of Justice. It was the custom of Judges to keep their courts of judicature near the gates of the City: so v. 10. They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly, Isai: 29. 21: that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought. Hereupon follows a strong ground of Encouragement. It may be the Lord, &c: he could not determine absolutely, he knew not the decree, whether an irreversible sentence had passed against them. See a notwithstanding mentioned after a signal Reformation, 2 King. 23. 25, 26. And like unto him was no King before him that turned unto the Lord with all his heart, with all his soul and with all his might. Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. But upon probable conjectural hopes he encourageth them; God hath been very gracious to a penitent people formerly, God was gracious to Manasseh, Niniveh, Paul, Mary-magdalen, & others repenting. Upon these experiences an afflicted remnant may conclude that God will be gracious unto them. See Jo●l. 2. 12. 13, 14. Therefore now thus saith the Lord, turn ye even to me with all your heart, and with fasting, weeping and mourning: And rend your heart? and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and r●p●nteth him of the evil. Who knoweth if he will return and repent and leave a blessing behind him, even a meat offering unto the Lord your God? We read in Scripture of the afflictions of Joseph, as a proverbial speech, alluding to Joseph the Patriarch, who met with evil entreaties from his brethren, and from Potiphars wise, he was cast into a pit, bought and sold, slandered, cast into prison: and the house of Joseph, his posterity, and not only his proper natural posterity: but all the children of God must through many tribulations enter into the Kingdom of God, Act. 14. 22. That the whole house of Joseph, that all the generation of men is not utterly consumed is a great mercy, we have cause to acknowledge it with thankfulness that there is a remnant yet left. Now a through reformation, a turning from sin to God, a hating that which is evil, a loving that which is good, an establishment of Justice may much prevail with God to be gracious to an afflicted remnant. Though the number of the Church be few, though Jacob be small, and Joseph be but a remnant, yet many promises are made to a remnant, Isai. 10. 21. The remnant shall return, even the remnant of Jacob unto the mighty God, Jeremiah 15. 11. The Lord said, verily it shall be well with thy remnant, verily I will cause the enemy to entreat thee well in the time of evil, and in the time of affliction, Ezek: 6. 8: Yet will I leave a remnant, that ye may have some that shall escape the sword among the Nations, when ye shall be scattered through the countries, Eph 3. 12, 13. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found in th●ir mouth: for they shall feed and lay down and none shall make th●m afraid. Rom. 9 27. Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved. And for the remnant we must pray, Isay. 37. 4. It may be the Lord thy God will hear the words of Rabshakeh, whom the King of Assyriah his master hath sent to reproach the living God and will reprove the words which the Lord thy God hath heard: wherefore lift up thy prayer for the remnant that is left, Jer. 31. 7. For thus saith the Lord, sing with gladness for Jacob, and shout among the chief of the Nations: publish ye, praise ye and say, O Lord, save thy people, the remnant of Israel. So than you may plainly discern the sum and substance of these words. That which they drive at is to engage people to a through reformation as the only means to pacify an incensed God. judgements fall round about us thick, and threefold: many have been numbered out to the sword, many to famine and pestilence: Let the remnant lay these things to heart: Let them humble themselves, turn from the evil of their do, cease to do evil, learn to do well, execute judgement and Justice, and it may be God may turn again and repent, and be gracious to the remnant of the house of Joseph. The words thus divided and opened, commend these principal Doctrine 1 Doctrines to your serious Practical Observation: That sin alone ought to be the Object of our hatred and indignation: So saith the Psalmist: Ye that love the Lord hate evil: Psal. 97. 10. And the fear of God consists in hating of evil. The fear of the Lord is to hate evil: Prov. 8. 13. pride, and arrogancy, and the evil way, and the froward mouth do I hate. You have a short Catalogue of what things God hates in Prov. 6. 16. These six things doth the Lord hate: yea seven things are an abomination to him, a proud look, a lying tongue, and hands that shed innocent blood, a heart that deviseth wicked imaginations; feet that be swift in running to mischief: a false witness that speaketh lies, and him that soweth discord among brethren. Nay further whatsoever is sinful God hates: and where God hates we should hate. 2. That which is good aught only to be the object of our love. It's a Doctrine 2 character of the wicked, Amos 3. 2. to hate the good, and love the evil. Holiness hath God's Image stamped upon it, and we must love God's Image where ever we find it. God requires public establishment of Justice in a Kingdom. It's said in the gates where people went in and out: There ministers of justice Doctrine 3 sat and the eyes of the whole land were upon them, and in an especial manner the eyes of God. justice must not be dispensed in a scantling measure, here and there a drop: but judgement must run down as waters, and righteousness as a mighty stream, Amos 5. 24. 4. In that there is such a connexion between these words, hate Doct. 4 Deut. 5. 17, 18, 19 the evil and do good and establish judgement, hence observe, In religious duties there is a sacred concatenation and harmony, It's observed that all the commands of the Decalogue are copulative. Thou shalt not kill; neither shalt thou commit adultery: neither shalt thou steal●: neither shalt thou bear false witness, etc. The same God that engageth us to the obedience of one Command, doth not dispense with us or give any exception for any other. 5. The people of God, his joseph's may be reduced to a very small remnant. So they were in the Babilonish captivity; but 7000 that had Doct. 5 not bowed their knees to Baal, and whether all these were upright hearted is doubtful: The primitive Christians in times of persecution were but a handful, a despised remnant in the eyes of the world. And in the Ark which was a type of Christ there were but eight persons, and Cham was one of them: In Christ's own family but twelve and one of them a Judas. 6. Observe, That the reformation of a people, in hating evil and Doct. 6 loving good may prevail with God to extend mercy and compassion towards them. It shall suffice only to have named these unto you. It concerns me to fix upon the establishment of judgement, which the Text specially points at; and the aspect of, a Venerable judicature in presence puts me in mind of that point of Doctrine which is genuine from the text and most seasonable to the Auditory. Thus I propound it to you. Doctrine. That the faithful execution of Justice in a land is a probable means to move God to extend mercy, compassion and deliverance to them. Method propounded. In handling of this precious point I shall thus dispose of my Method. 1. To give in a full proof from Scripture asserting the truth. 2. Contribute some reasons, confirming the same. 3. Represent the manner how justice must be executed. This shall be by way of Direction. 4. And fourthly conclude with a word of exhortation, and so press closely the duty of the Text, the establishment of justice, and 1. The Doctrine proved. this shall be my particular application. I resume what I first propounded, to assert the truth of the point. See Jer. 5. 1. Run ye to and fro in the streets of Jerusalem and see now and know and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgement, that seeketh the truth, and I will pardon it. So jer. 7. 5, 6, 7. for if you thoroughly amend your ways and your do, if you thoroughly execute judgement between a man and his neighbour; if ye oppress not the stranger, the fatherless, and the widow. and shed not innocent blood in this place: neither walk after other Gods to your hurt, then will I cause you to dwell in this place, in the land which I gave unto your fathers for ever and ever. So Isaiah 1. 17, 18. Learn to do well, seek Juâgment, relieve the oppressed, judge the fatherless, pled for the widow: come now and let us reason together, saith the Lord, though your sins be as scarlet, they shall be as white as snow; though they be red as crimson, they shall be as wool, Prov. 29. 4. The King by judgement ●stablisheth the land: but he that receiveth gifts overthroweth it. In these and sundry other places God promiseth a blessing upon the execution of justice. I'll single out particular instances, that what's asserted may be cleared more evidently. When Israel committed both spiritual and corporal whoredom with the daughters of Moab (for commonly they go both together, the greatest Idolaters, the greatest whoremongers, witness the Babylonish strumpet at this day) Now nothing will appease God's incensed wrath besides the execution of justice upon the Idolaters. The Lord said unto Moses, take all the heads of the people, and hang them up before the Lord against the Sun, that the fierce anger of the Lord may Num. 25. 4. 5 be turned away from Israel. And when Moses and the congregation were consulting, Phineas stands up and falls a doing justice: When Phineas the son of Eleazar, the son of Aaron the priest saw it, he risen up from among the congregation and took a javelin in his hand, and he went after the man of Israel into the tent, and thrust both of them through, the man of Israel and the woman through her belly. So the Plague was stayed from the Children of Israel. Here's a pattern of singular zeal, a man of heroical courage, all steel to the back. Compare this with Psal. 106. 30. Then stood up Phineas and executed judgement and so the Plague was stayed. And you may read the ample reward, Numb. 25. 10, 11, 12. The Lord spoke unto Moses saying, Phineas the son of Eleazar hath turned away my wrath from the Children of Israel, (while he was zealous for my sake among them) that I consumed them not in my jealousy; wherefore say, behold I give unto him my covenant of peace. Moses likewise was a man of the same stamp; Though in his own cause the meekest: yet a man of invincible courage in the cause of God. When he was in the mount, Aaron makes them a golden calf; the people commit Idolatry with it: the Lord is highly incensed, Moses intercedes for them, Exodus 3. 11. Moses besought the Lord his God, and said, why doth thy wrath wax hot against thy people, which thou h●st brought forth out of the Land of Egypt, with great power and with a mighty hand? He broke the tables vers. 19 as so●ne as he came nigh unto the Camp that he saw the calf and the dancing, his anger waxed hot and he cast the Tables out of his hands and broke th●m beneath the mount. He burns the calf to powder, strews it up●n the water and makes the Children of Israel to drink of it, vers. 20. executes judgement. vers. 26, 27, 28. Who is on the Lord's side? let him come unto me. And all the Sons of Levi gathered themselves unto him, and he said unto them, put every man his sword by his side and go in and out from gate to gate throughout the camp, and slay every man his brother and every man his companion, and every man his neighbour. And the Children of Levi did accordingly. Compare this with Psal. 106. 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the brach, etc. Whilst the camp was pestered with an Achan, Israel could not stand before their enemies. But as soon as Achan was executed, the valley of Anchor became a door of hope, Hos. 2. 14. As long as Jonah was in the ship the storm continued: but as soon as he was cast over shipbord there was a great calm, Jonah. 1. 15. Agag was hewed in pieces by Samuel. Baal's prophets were slain by Elijah. Thus David executed judgement upon the Gib●onites enemies retaliating their mischiefs upon their own pates, 2 Sam. 21. 1, 6, 9 There was a famine in the days of David for three years, and David enquired of the Lord. And the Lord answered, it is for Saul; and for his bloody house, because he slew the Gibeonites. vers. 6. Let seven men of his sons be delivered unto us and we will hang them up unto the Lord in Gibeah of Saul, whom the Lord did choose. And the King said, I will give them. vers. 9 And he delivered them into the hands of the Gibeonites and they hanged them in the hill before the Lord. And see the good success vers. 14. And the bones of Saul and Jonathan his sonn● buried they in the country of Benjamin in Zelah, in the Sepulchre of Kish his Father, and they performed all that the King commanded, and after that God was entreated for the Land. You see how just David was in executing justice upon those that slew his enemies, 2 Sam. 1. 15. David called one of the young men and said, go near and fall upon him. And he smote him, that he died. So 2 Sam. 4. 12. he commanded his young men, and they slew them and cut off their hands and their feet, and hanged them up in the pool of Hebron. Amaziah slew those that slow his Father joash, 2 Kings 14. 5, 6. The people of the Land slew those that conspired against Amon, 2 Kings 21. 24. I might produce for illustration many examples out of humane Authors, as that of Zeleucus to his son in putting out his eye for Adultery, and such like: But I will not light a candle to the sun. I keep close to Scripture proofs, I need not range in any other fields. In the second place, I'll give in some Scripture Reasons for confirmation of the point. 2. Reas. 1. From the excellency of justice. The sirst reason shall be drawn from the excellency of justice. And this will appear in these particular respects. It derives its Original from God. justice is a communicable Attribute flowing from the fountain to the streams, and government which is that master-wheel to set the motions of justice in due order receives prime honour and excellency from divine Institution. By me King's reign, and princes decree justice; by me Princes rule, and nobles, even all the Judges of the earth, Prov. 1. 15. 16. There's a jus divinum to warrant your honourable calling. justice is excellent in respect of that incomparable superexcellent price paid to make satisfaction to it and that was the blood of jesus Christ. It's true, that mercy is God's delight, It's above all his works: mercy is swift paced; justice is slow paced, its chariot wheels drive heavily. God was walking in the garden, when he went to pass sentence on Adam: But he ran to meet the Prodigal: here's a walking in point of judgement: but a running in point of mercy. Yet notwithstanding justice will be no loser. Mercy, justice, power, goodness, obiquitie, etc. are diversely according to our capacities apprehended by us: yet they are all one in God. As God is merciful: so he is just: justice must be satisfied per se aut per alium. Per se no man can, it must be done per alium, by a surety. See Zech. 13. 7. Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts, smite the shepherd, and the sheep shall be scattered, and I will turn mine hand upon the little ones. No less price was paid to satisfy Divine justice then the effusion of the precious blood of the son of God, one drop whereof is of infinite dignity, price and value. The excellency of justice appears in respect of its excellent effects and operations. justice is the basis and supporter of the state. Le●est corporis Politici nervus. The great body of states would be paralytic and in a paroxysm, and there would be a dissolution of the continuum, if the sinews of Justice should fail. To justice under God we own our lives, liberties, livelihoods. We could not sleep quietly in our beds for fear of massacres and robberies, if laws were not in force and the current of justice should be damned up. justice's may be compared to the stakes of a strong hedge to keep it from falling. And a judge is a quick-set-hedg to keep off incursions into another's Peculiar. justice is the preserver of meum & tuum. It's the life of our society, the bulwark and buttress of our safety; the fort-royal and strength of our Garrisons. Should justice cease, and there should be no reprover in the gate, we should be resolved into an Anarchy, a Chaos, a confusion, and destruction. We should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homo homini lupus, nay, homo homini Daemon. By the execution of justice, Government, Magistracy, judicatures, those strong walls of a Kingdom remain impregnable. Religion, learning, trades, traffics, laws, arts and scien●ss thrive and shelter themselves under the wings of government, executing Judgement and justice. Reas. 2. From the Necessity of establishing justice The second reason shall be drawn from the apparent necessity of establishing judgement and justice. The necessity is indispensible, whether there be considered Necessitas Paecepti vel Medii. For the first ● how frequently doth the Lord call for execution of justice? It's that which must be sought after, Isay 1. 17. Learn to do well: seek judgement: relieve the oppressed; judge the fatherless: plead for the widow. It must be kept: Isay 56. 1. Thus saith the Lord: Keep ye judgement and dot justice: for my salvation is near to come, and my righteousness to be revealed. It must not be executed as a malefactor, that's a persecution, not execution. justice is executed upon delinquents, not upon itself, Zech. 7. 9 Thus speaketh the Lord of Hosts, saying: execute true judgement, and show mercy and compassion every man to his brother. So Zech. 8. 16. These are the things that ye shall do; speak ye every man the truth to his neighbour; executo the judgement of truth and peace in your gates. It's promised as a mercy, Isay 28. 6. And for a spirit of Judgement to him that sitteth in judgement; and for strength to them that turn the battle to 〈…〉 g●te. It's an argument of God's love to a people, I Kings 10. 9 Blessed be the Lord thy God which delighteth in thee to set thee on the Throne of Israel; because the Lord loved Israel for ever: therefore made he thee King to do judgement and justice. It's that which hath God's approbation, Micah. 6. 8. He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly and love mercy and to walk humbly with thy God? It's that which God loveth, Psal. 33. 5. He loveth righteousness and judgement: the earth is full of the goodness of the Lord. It's that which in an especial manner God commands, Deut. 16. 18. Judges and Officers shalt thou make thee in all thy gates which the Lord thy God giveth thee throughout thy tribes; and they shall judge the people with just Judgement. There's another jus divirum for your authority. And Justice is that which God rewards, Isai. 33. 15. 16. He that walketh righteously and speaketh uprightly, he that despiseth the gain of oppressions, and shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing of evil; he shall dwell on high; his place of defence shall be the munitions of rocks; bread shall be given him; his water shall be sure. So Jer. 22. 15. shalt thou reign because thou cloathest thyself in C●dar? did not thy Father eat and drink, and do judgement and justice, and then it was well with him? Justice is necessary, necessitate medii. A godly Magistrate dispensing justice and judgement reconciles meum & tuum, those two wrangling pronouns, which are those Phaeton's and grand incendiaries that set the whole world in a combustion. Terminus was so much set by among the Romans that they paid homage to it tanquam Numini tutolari: Without any tang of or compliance with their Idolatry, we may safely say, that the law is the Boundary of a commonwealth. It's a good sense or mound to keep off beasts of pr●y from making inroads into my Several. It's a good screne to keep off the scorchings of fiery spirits, who Salamander like live in the fire of contention. It's a strong bulwark to descend a man's right from surprisal by violent enemies, who lay siege and make batteries against it. The law is Terminus distingens, conservans, pacificans. The Law is Terminus distinguens. It distinguisheth one man's propriety from another's: all would become common (as some anabaptistical spirits would have it) and no Propriety in goods; no man could say that any thing he possesseth were his own, were it not for the Law. Now the Law appropriates to every one his right. It's a good mark-stone, to set bounds, so far reacheth, such and such a man's right and no further. It prevents all encroachments, and injuries; otherwise the strongest (though without right) would take all. The Law is Terminus Conservans. It preserves men in their right, that so one man may not encroach upon another. Were it not for 2. The Law is T●rminus Conservans. the Law the Poor man's Acres would be soon impaled in his Lord's Park, because of its vicinity.— Ind datae leges, ne fortior omnia posset. And hereupon a Philosopher was wont to say, Cives non minus oportet pugnare pro legibus quam pro maeniis. We must fight for our Laws rather than for our walls: for it's possible for a city to be safe without walls: but not without Laws. 3. The Law is Terminus Pacificans. The Law is Terminus pacificans, that which prevents controversies and preserves peace. Next to our religion we should stand for the fundamental laws of our Nation. War is occasioned for the breach of Laws. The Parliament of England, I am persuaded, (as may appear from their writings) had never drawn the sword at first, were it not for the defence of Religion and the Laws of the Kingdom, (which they solemnly covenanted to maintain) which were trampled under foot by a Malignant party. Now peace should be in the eye of them that go to law, whom the weightiness of the matter constrains to such a remedy; though it sadly and frequently fall out, Quod primum in intention est ultimum in executione. Reas. 3. From the Mischief of Injustice. The third and last reason shall be Causa à contrario, drawn from the mischief of injustice and the sad consequences thereof. Contraries (we say) illustrate one another: And of contraries there are contrary consequences. As where Government flourisheth, and good laws are put in execution, there's Terminus distingu●ns, conservans, pacificans, mens proprieties are distinguished, preserved, and peaceably enjoyed: So on the contrary, where's Anarchy and licentiousness, every man's humour is his Law; Quod libet, licet, There's no bound set to distinguish and segregate between mine and thine, no safety, no peaceable enjoying of any thing As soon as the Hedge of the Law is broken down and the bounds removed, the commonwealth proves like a Forest, wherein wild beasts of prey devour one another; the stronger the weaker, or like a great Fish pond, where the great fishes devour the lesser. If the Law help not, might will prevail above right: and people will be trampled under feet by Tyrants who like those blustering ancient Giants made people to fall before them. For want of Magistracy you read the lamentable Catastrophe of the people of Laish, Judg. 18. 7, 27. Then the five men departed and came to Laish, and saw the people that were therein how they dwelled careless, after the manner of the Zidonians, quiet, and secure, and there was no Magistrate in the Land that might put them to shame in any thing, ver. 27. And they came unto Laish, unto a people that were secure, and they smote them with the edge of the sword, and burned the City with fire. You read of the Children of Dan's robbing Micha, and he durst not speak for fear that angry fellows should fall upon him. You read of the men of Gibeah's horrible abuse towards the Levites Concubine: And the Spirit of God reminds us of one and the selfsame reason, in Judg. 19 1. It came to pass in those days when there was no King in Israel, that there was a certain Levite sojourning on the side of mount Ephraim, who took unto him a concubine, one of Bedlam Judah, Judg. 21. 25. In those days there was no King in Israel, every man did that which was right in his own eyes: The want of Magistracy occasioned all those Outrages. But I proceed to the third Head propounded; How must Justice 3 Head. How must Justice be executed. be executed? Two things I intent to open to you. 1. What manner of person he must be, & how qualified, that executeth Judgements: 2. What manner and what rules a Judge ought to observe in execution of Justice. If you inquire, How must a Judge be qualified? The Scripture 1. How must a Judge be qualified. leaves many Examples upon Record; some to avoid, others to follow: Samuel's Sons took bribes, and perverted Judgement, 1 Sam. 8. 3. Corrupt Judges swim through Pactolus, and land at the back stairs, as if they had the yellow Jaundice in their eyes, Gold being so much in their sight: Justice may neither be bought nor sold. Gallio was a careless Judge, let all sink or swim he's indifferent. The unjust Judge would do nothing without importunity, something at last he did through multitudes of importunate solicitations, not out of respect to Justice, but his own ease: He would not be wearied with too many supplications for Justice. Pilate condemned Christ against his conscience, to please the People, and to be accounted Caesar's friend: Such a Judge you ought not to be. But what a one a good judge should be, let him have an eye unto David's practice, Psal. 101. 8: I will early destroy all the wicked of the land, that I may cut off all wicked doers from the city of the Lord: A judge should have respect unto samuel's appeal to the people, 1 Sam. 12. 3. Behold, here I am, witness against me before the Lord, & b●fore his anointed: whose Ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith and I will restore it you? It was Jobs Character, job 29. 14, 15, 16, 17. I put on righteousness, and it clothed me: my judgement was as a Robe and a Diadem. I was eyes to the blind, and feet was I to the lame: I was a father to the poor; and the cause which I knew not, I searched out. And I broke the jaws of the wick●d, and plucked the spoil out of his teeth. Such you must be as Jethro chargeth you: And because his counsel was the Archetypum or first draught of Magistracy, for a well ordered Body Politic; this instar omnium I shall propose for an exact pattern for your imitation, Exod. 18. 21, 22. Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness, and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of ten: and let them judge the people at all seasons, and it shall be that every great matter they shall bring unto thee: but every small matter they shall judge; so shall it be easier for thyself, and they shall bear the burden with thee. He must be an able man: 1. He must first be a man of judgement Qualif. I. A Judge must be an able Man. and understanding, well skilled in the Laws: He must have a spirit of discerning, to discern between right and wrong. Judges pass many years study at Inns of Court before they come to this promotion: They must be men of mature age and solid parts, Learned, Grave, and Judicious 2. He must be able in respect of moderation and equanimity; able to subdue and get the mastery of his own passions, not suffering his affections to pervert judgement. Hercules' Club, they say, was made of Olive Wood: There must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Judge, he must be willing to bear and forbear the rusticity and homely delivery of Evidences from illiterate people, and stoop to the capacity of the meanest Countryman who comes for justice. 3. A judge must be able in respect of courage: judges are to turn the Wheel over the Wicked, they are to encounter with Beasts of Ephesus; they must be of such a Lion-like spirit, as to pluck the prey out of the Lion's mouth: Hereupon it's conceived that Judah, the Law-giving Tribe, had the Lion couchant sitting by the prey for its Scutcheon: The Lion couchant is not afraid of any Rescuer. This likewise was symbolised in the steps of Solomon's Throne adorned with Lions. A Judge must grapple with the Hydra of sin, and oppose the Current of Times and Torrent of Vice; he must be of a resolved courage with Esther, If I perish I perish; and with Luther when he went to Worms, If every tile was a Devil, yet he would go to Worms and preach Christ. Come what will come, a good Judge accounts this Maxim like the Law of the Medes and Persians, Fiat justitia, ruat coelum. The second Qualification of a judge is, He must be a man fearing Qualif. 2. A Judge must be a man ●ea●ing God. God, 2 Sam. 23. 3. The God of Israel said, the Rock of Israel spoke unto me; he that ruleth over men must be just, ruling in the fear of God. Only a godly man is fit to be a judge, though I abhor that Anabaptistical Opinion Dominium temporale fundatur in gratiâ: yet I am assured that the fear of God planted in the heart of a judge, moves him to judge righteous judgement: This serves him as a compass to steer his actions by: And when he is tempted to pervert justice by great men's Letters, he sets joseph's resolution before him as a continual Monitor, How shall I do this great wickedness and sin against God? He will neither be threatened nor entreated, nor Courted, nor Complemented, nor Flattered, nor overawed to wound his Conscience by perverting justice: This, this it is, even the fear of God that will beautisi● the soul of a judge. The judges Scarlet Robes puts a glory and lustre upon the Beholder's eyes; but Divine Graces make him more glorious within. Such a Clothing is of wrought Gold: If the fear of God be wanting, in a very short time judgement will be turned into gall, and the fruit of righteousness into hemlock: Wisdom will degenerate into craft and subtlety; Power into private revenge; Valour and Courage into violence and peremptory obstinacy. Now the fear of God will set all right; if this be in the heart, it will set all right in the practice of the life. 3. A judge must be a man of truth: A truehearted Nathaniel; Qualif. ●. A Judge must be a man of tru●●, no Machivilian, nor jesuitical Politician: He must be a man: His heart must dictate to his tongue, and the Spirit of God dictate to his heart: He is such a Prudent Man, that his Heart addeth Learning to his Lips, Prov. 16. 23. The heart of the wise teacheth his mouth, and addeth learning to his lips: He's a Man of Integrity; he speaks truth, loves truth, and searcheth every Thicket, and sifteth the matter to the bottom to find out the truth: and it's his care to keep men of truth about him, even such servants as are persons of integrity, Psalm. 101. 7. He that worketh deceit shall not dwell in my house: he that telleth lies shall not tarry in my sight. 4. A judge must be a man hating covetousness. Covetousness is Qualif. 4. the mother of Oppression: Bribes blind his eyes, he dares not meddle with them: Bribes are pitch, he dares not touch them, lest he be defiled: He's afraid that his hands will whither, therefore he shakes his hands of them: He's afraid that they will prove like Equus Sejanus, or aurum Tholossanum, a Moth, a Canker to consume the rest of his substance, Job 15. 34. The congregation of hypocrites shall be desolate, and fire shall consume the Tabernacles of Bribery. Corrupt judges are Icterici, they (as was before hinted) cannot see aright: But an upright judge seethe clearly, he washeth his heart and his hands both: He dares not take a Bribe in a private Chamber, he fears lest the Timber and Stones may cry out against him: When he comethon the Bench he fixeth his eye, neither before him on the person, nor about him on the Beholders, nor behind him for Bribes; but he looks upward towards God, remembering that he who sits now to judge others, shall himself be judged at a higher Tribunal by the impartial judge of Heaven and Earth, and there give an exact account of all his proceed. Thus (Right Honourable) you have the Glass of J●thro set before you, wherein you may behold your own face: You have heard what manner of Persons you ought to be, who undertake this weighty Calling. 2. In the next place give me leave to set down the Rules which 2. you ought to observe in execution of justice. You must execute judgement speedily, yet deliberately, impartially, according to truth, regularly and compassionately. justice's must be executed speedily: Such a charge we read, Ezra Rule. 1. Justice must be executed speedily. 7. 26. Who will not do the Law of God, and the Law of the King, let judgement be executed speedily upon him, whether it be to Death, to Banishment, or to Consiscation of Goods, or to Imprisonment. English delays (as some have observed) are worse than Spanish Strappadoes: Let not the poor Client be tired out by tedious attendances, tossed up and down (and never a whit the nearer) from Court to Court, but let his business be dispatched with all convenient expedition. Unconscionable Lawyers deal like unconscionable Chirurgeons, who keep the Wound long in Cure for their own advantage. Non missura cutem nisi plena cruoris hirudo. You that are Lawyers, do not snarl and entangle a cause and so bring it into Mazes and Labyrinths, but with what facility and expedition may be, let the controversy be decided. Bernard's counsel to Eugenius may be a good motto for the Counsellor at Law: Frustratorias & vexatorias praecide dilationes. By unnecessary delays and tedious suits many are served by Lawyers, as the poor woman, mentioned in the Gospel was served by Physicians. They left her uncured of her disease and poverty Mark. 5. 26. to boot. I have read of a Chancellor of England who in a forenoon dispatched all the causes brought before him, and he asked whether there were any other causes, and they answered, no. I wish Law suits (especially Chancery suits) were ended with more expedition, lest by reason of tedious waiting, the remedy ofttimes proves worse than the disease. But secondly, Justice must notwithstanding be executed deliberately. Rule. 2. Justice must be executed deliberately. It must not be delayed on the one side, nor rashly determined on the other side. It must be performed with mature advice and deliberation. There's Pondus Causae & Pondus Legis to be taken in to ferious consideration. Justitia licet sit coeca exequendo, tamen ●culata dijudicando. A Judge must not be Vir Ten●dius (as Lycophron mentions) nor must his instrument of Justice be Tenedia bipennis: making (as our Proverb is) more haste then good speed.— Nulla unquam de morte hominis cunctatio longa. If there be an Acre of ground, an Ox or an Horse in question, Oh! what ado is there to get an ablesufficient Jury? And surely the life of a man is more precious. Can Ignoramusses serve for life and death? You that are concerned herein seek for sufficient men, men of conscience and understanding, take not up men that can neither write nor read, who must take all upon trust. Judgement on life and death is a serious work, and requires prudence and deliberation. Joh. 7. 51. Doth our Law judge any man before it hear him and know what he doth? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: your Commission is of Oy●r and Terminer: First you are to hear before you determine. Job searched out the cause which he knew not. Job. 26. 19 There must be a serious inquisition after the truth. The greatest pains is little enough for the investigation of the truth, and the right administration of Justice. Justice must be executed impartially. Levi must know neither Rule. 3. Justice must be executed impartially. father nor mother. Amicus Plato, amicus Socrates, sed magis amica Veritas. A Judge he mustnot pervert Justice to pleasure my Lord or my Lady, mine ancient friend and acquaintance. Threats, flatteries, gold or silver may not turn him one jot out of the Bias of Justice. It's said of Fabricius, That the Sun might sooner be turned out of its course, than he out of the course of Justice. Neither doth a just Judge favour a poor man in an unrighteous cause. Exod. 23. 3. Neither shalt thou countenance a poor man in his cause. He dares not judge for popular applause, to get himself a name, to be the poor man's Advocate, and so swerve from the rules of Justice. A just Judge will frequently and seriously catechise his own conscience, and ask this question; how shall I answer this great judgement before the great Judge of heaven and earth? How shall I answer that charge, Levit. 19 15. Ye shall do no unrighteousness in judgement: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour. It was a gallant speech of Worthy Mr Pym, a renowned and true hearted Patriot of his Country. See Mr Marshals Sermon at his sunerall. Such a one indeed is my good Friend, but I will never pay my private debts out of the public stock. justice's must be executed according to truth. Truth is of such an Rule 4. Justice must be executed according to truth. invaluable price, as we must buy it at any rate, Prov. 22. 23. There's an heavy charge, Is. 59 4. None calleth for justice, nor any pleadeth for truth, they trust in vanity and speak lies, they conceive mischief, and bring forth Iniquity, v. 14. And judgement is turned away backward, and justice standeth a fare off: for truth is fallen in the street, and equity cannot enter. You call your jury good men and true, (I hearty wish they were all so) and the witnesses must be men of truth. The ninth Commandment forbids false-witness-bearing. False witness was so abominable among the purblind Heathen that the Law of the 12. Tables ordered, That if any bore false witness, he should See Beards Theatre of God's Judgements. be tumbled down the Tarpeian rock. Many fearsull judgements have overtaken perjured persons. They are upon record in divers writers, and others are sufficiently known by experimental Knowledge, even in our days. Be sure, you that give evidence, that you keep your oath to swear the truth, the whole truth, and nothing but the truth. justice's must be executed regularly. Neither passion, nor prejudice, Rule 5. Justice must be executed regularly. nor friendship, nor gifts, may rule, nor any unknown arbitrary Law. There's a Buoy in maritime Laws to give warning of an Anchor. There's a Polestar to direct the Pilot. And the Law of God and of the Land, in subordination thereunto, must rule. The Law of God is the Archetypum. All other Laws are but Transcripts, An able judge is well-skilled in the Law of God, he hath a copy of it before him. So he is charged, Josh. 1. 7. Only be thou strong and very courageous, that thou mayest observe to do according to all the Law which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper wheresoever thou go●st. And he's well skilled in the Laws of the Land; he needs not the Tutor of a Clerk; he fears no contradiction of Bystanders, to say, This is against Law. We read, Esth. 1. 15. What shall we do unto the Queen Vasti according to Law, because she hath not performed the commandment of the King Ahasuerus by the Chamberlains. So that hence it is evident, that the Law is the rule of judicature. Both sides are allowed a fair hearing. None may be praejudged and condemned without hearing. Thus many laid the charge as a terrible Tyranny on Richard the 2d, who first hanged men and afterwards proceeded in a trial against them. Qui statuit aliquid parte inaudita altera aequum licet statuerit haud aequus fierit. judgement is to be given, secundum allegata & probata. And this is a regular administration of justice. 6ly, and lastly, justice must be executed compassionately. Rule 6. Justice must be executed compassionately. judges were usually Fathers and so more likely to show compassion. A judge's Motto is, Peccata interficio, hominem amplector King Edward the sixth wept when he gave his consent to put Joan Butcher to death, though she highly deserved it, as being one of the worst of Heretics. An ingenuous spirit relents with tears, Ille dolet qu●ties cogitur esse ferox. judgement must be given with abundance of humanity and commiseration. And now (Right Honourable, and the rest beloved in the Lord jesus) give me leave for a close of the whole to apply all in a word of exhortation. Let me divide to every one his portion. You that sit in judgement remember the text. Establish judgement, Use for exhortation. etc. Consider your Authority, in what an eminent place you are set, lay out your dignity to do God and your Country 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 justice; the people will serve you as the Levite served his Concubine; they will quarter your faults and send them up and down the Kingdom, with a was it ever thus? I commend Jehoshaphats counsel to your serious consideration, 2 Chron: 19 6. 7. He said to the Judges, Take heed what you do: for ye judge not for man, but for the Lord, who is with you in the judgement; wherefore let the fear of the Lord be upon you, take heed and do 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. Be wise now therefore ye Kings: and be instructed ye Judges of the earth. You have the name Elohim, Psal. 82. 6. I have said ye are Gods, and all of you are children of the most high. Do you as God would do. He would relieve the oppressed, acquit the innocent, condemn the nocent, stand for the poor man in a righteous cause. He would have achan's, Zimri●s, Cosbies', Blasphemers, Murderers, Idolaters, Adulterers punished. Remember (I humbly entreat you) that justice is God's Legacy and you are Executours and Administratours thereof; be careful 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 entreat you for poor Prisoners, for their souls and bodies. For To the Judges. their souls that they may have some to teach them the Knowledge of God. And for their bodies that they may not be starved in prison, & lie in a pit, wherein is no water. Prisons are oft times Nurseries of all wickedness: and that which is a place of restraint is employed in all manner of licentious outrage: so that none are more vile, and wicked than jailors and their Prisoners. 2. I entreat you to encourage the faithful ministry of the Kingdom. As for Baal's or Bacchus' Priests that make God's sacrifice to be abhorred, I wish an Ostracism to them, a tumbling out of their places, (if they evidence not signal Repentance) I plead only for men pious, orthodox, learned, help them to bread, help them to books. If the nurse be starved, the child will be starved. Help them to encounter with the mighty, who refuse to pay them their deuce, because they dare not give the Sacrament to them that are Scandalous, when as many times such as they refuse are fit 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 speak in behalf of this University. I speak to a Person of learning, my argument is, maintain that (my Lord) which maintains you. We desire no Prelatical Pomp or domination, but only our just rights and privileges, 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 Alehouses, the Nurseries of the Devil. there's a good expedient and a pious work begun very lately, a workhouse and some poor are set to work in it. I humbly crave your encouragement, and counsel that it may not be crushed in the Bud, nor sink for want of your assistance. And you the honourable Bench, the justices of the County. I beseech To the honourable bench. you to lay forth all your Interests to promote the Kingdom of jesus Christ. Labour to be as so many instrumental Saviour's for your Country: punish swearing and blasphemies. There is an Act in the beginning of Q. Eliz: that such as maintained Heresies condemned by the four General 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. He that blasphemeth the name of the Lord, h●e shall surely be put to death, and all the congregation shall certainly stone him; as well the stranger, as he that is borne in the land, when he blasphemeth the name of the Lord, shall be put to death. Try your skill, and put forth your skill to subdue the lewd Alehouses. Mr Bolton said in an Assize sermon, that it was easier to take Dunkirk than put down an Alehouse. Dunkirk was not long since taken; would the Alehouses were put down. You must sear these Hydra's, else new heads will spring up. Give not any just cause to any to complain that the Justice swears himself, and will not punish swearing; that the Justice is a good fellow himself and will not punish drunkenness. I hope better things of you. Purge your families; keep no swearers, drunkards, adulterers, sabath-breakers within your roof. 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 seem evil unto you to serve the Lord, choose 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 ye dwell: but as for me and my house we will serve the Lord. Set the 101 Ps. as a just standard & rule to go by. TheMaxime of Constantius was, He cannot be faithful unto me, that is unfaithful unto God. Remember the National Covenant taken in a day of distress, for which there will be a day of account; to go before each other in a real example of reformation. That Covenant is not an Almanac out of date, but obligeth us (as the Tenor runs) all the days of our life. You the learned, Lawyers I have a word to say to you. To the Lawyers. Do not patronise unrighteous causes. Set not your tongues to sale, to bolster a bad cause. See Isai. 5. 20. Woe unto them that call evil good, and good evil, and put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter. Do not wiredraw Clients suits. Do not snarl and entangle a cause with needless perplexities to tyre out the poor Client with tedious attendances. Take heed likewise of base mercenary silence, when the right of the cause and just engagements require you to speak. Tamper not about secular business on the Lord's day: Verbum sapientibus: abundans cautela non nocet. You the grand Inquest, let me be a remembrancer of your To the Grand-Inquest. duty. Inquire into the sins of your County. Are there not Blasphemers, Sabbath-breakers, Prodigious swearers, Opressers, Adulterers? Make of them faithful Presentments. Do not you see what abundance of mischief's Alehouses produce? what a great deal of service they do the Devil? Labour I beseech you to dispossess the Devil of his strong holds. Purge your Towns and Families. Who knows but that ye are called to such a time as this? You have a price put into your hands, Oh! let it not be a price put into the hands of fools, who want hearts to make the best improvement of it. As you love the Gospel, your lives, livelyhoods; as you consult the good of your Country, and tender the safety of the land of our Nativity, strive to beat down sin, to reform your lives, that so God may turn away from his fierce anger. And to you all high and low; of what rank or condition soever I address my exhortation, as Amos 4. 12. Therefore thus will I do unto thee, O Israel, and because I will do thus, prepare to meet thy God, O Israel. Zeph. 2. 1. Gather yourselves together, yea gather together O Nation not desired: &c: so Joel 2. 12. Therefore also now, thus saith the Lord; Turn ye unto me with all your hearts, with weeping, fasting & mourning. And you that remember least, be sure to remember my text. Carry it home with you and put it in practice, Hate the evil, and love the Good, and establish judgement in the gate: It may be that the Lord God of hosts will be gracious to the remnant of Joseph. The Fountain opened: Or Free Grace discovered, From Zech. 13. 1. In that day there shall be a Fountain opened to the House of David, and to the Inhabitants of Jerusalem, for sin and for uncleanness. A Word spoken in due season, is like Apples of Sermon. 8. At St. Mary's Oxon. May. 17. 1649. Gold in Pictures of Silver, Prov. 15. v. 11. My Text is such a precious, seasonable Word, even a Word of Comfort opportunely administered to the Mourners in Zion: For you may cast your eyes on chap. 12. v. 10, 11, 12, 13, 14. and there you may read how deeply the Children of God drank of the Cup of Mourning; they had tears plentifully given them to drink, and their sorrow is not an ordinary, but a soaking, bitter sorrow, ver. 10. And I will pour upon the house of David, and upon the Inhabitants of jerusalem, the spirit of grace and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourn●th for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. A midst these sorrows, this Evangelical Prophet holds forth the M●ssias jesus Christ, the chiefest joy, to swallow up an Ocean of sorrows. So that the words read are a Prophecy of Jesus Christ, tendering his free grace and mercy to a people broken with godly sorrow for sin: Whilst tears are in their eyes, and sorrows in their hearts, soul-ravishing joys and consolations are promised from the presence of God: In that day there shall be a fountain opened. Wherein observe, First a Mercy promised; not a stream, but a The Text divided. fountain. 2. The extent and greatness of the Mercy in hand; not a fountain sealed, locked up, but opened. 3. The opportunity, In that day. 4. The persons to whom this great rich Mercy is promised, to the house of David, etc. 5. The end and benefit accrueing, for sin and for uncleanness. To give a brief Paraphrase on the Words: They are a Prophecy of the wonderful Redemption and Sanctification of sinners by the Blood of Christ; It's said; In that day, (i. e) a day of sorrow and mourning for sin, after they had been sensible of sin, throughly humbled, felt the Gall and Wormwood, bewailed the bitterness of sin, than joy comes after sorrow: After the people had mourned for their sins against Christ, than Christ washeth them and cleanseth them; when sin hath been their greatest sorrow, then comes Christ, and is their greatest joy. It is said, A fountain, O rich mercy! A fountain opened, O height of mercy! Free grace is offered, justification, and sanctification by the blood of Jesus Christ: He is the inexhausted fountain; his blood is never drawn dry; neither is the Exchequer of his grace locked up, so that none can come at it: but it's opened, and freely tendered for the house of David, & the inhabitants of Jerusalem. This fountain is opened for them, they are washed and cleansed in the meritorious laver of Christ's blood. But why to them? v. 10. to them is promised the pouring of the spirit, and to them is Christ promised, they are sensible of the bitterness of sin, they know how to relish the sweetness of a Messiah. The fountain is opened to them exclusive, and to them only; To others it's a Fountain sealed. Christ came to save his people. There are a peculiar people, whom Christ loveth, washeth, saveth; and these are the house of David and jerusalem, (i e) the Children of God in Covenant. It's said for sin & for uncleanness: whatever pollutions & impurities are in the Saints, here they are invited to come & wash & Rev: 1. 5. be clean. This fountain of the blood of Christ washeth & cleanseth the house of David and Jerusalem from all sin and impurity. This scripture requires a fuller Exposition: but it's my purpose to draw forth the Doctrines, and in the explication of the doctrines to insist on a larger exposition of the words. Two doctrines which are principally held forth are these. 1. When the children of God are soaked in their tears of godly sorrow for Doctrine. 1 sin, then in that season divine refreshing consolations come from the presence of God. 2. There's a fountain of free grace and mercy in Jesus Christ opened Doctrine. 2 to purge and cleanse his people, from all their sins and impurities. I resume the first doctrine, andfor the enlargement of it I propound Method of handling the first Doctrine. this following Method. 1. To select scripture examples for illustration and Encouragement. 2. To confirm it by scripture reasons for conviction and plenary probation. 3. To draw down some scripture counsels and exhortations for the better ordering of our lives and conversations. The former shall constitute the doctrinal part of the text: This last the use and application. For the first, for scripture examples, time would fail me, if 1 Scripture Examples. I should enlarg myself in so great a Cloud of witnesses. There's a plentiful heap, I shall gather sparingly, and select only some choice remarkable examples. God comforts profane people and exiles from the Covenant, in the day of their distresses, much more will he comfort his own people. A father will not take care of a Kite and neglect his child. Hagar was comforted and Ishmael in a necessary instant, when the bottle was spent, and they knew not what to do. Further, in temporal mercies God answereth his people seasonably: When Aegypt's flower was spent, than it reigned Mannah. I may instance in Sampsons' thirst, Elijahs fasting, etc. An Angel, a Raven, a Brook, a Widow-woman, were his Purveyors. But I'll enlarge the proof in spiritual things and persons. Daniel found divine assistance in the Lion's den. Dan. chap. 6. 22. chap. 9 21, 22. My God hath sent his Angel, and hath shut the Lion's mouths, that they have not hurt me: Forasmuch as before him innocency was found in me: and also before thee, O King, have I done no hurt. chap. 9 Yea whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly touched me about the time of evening oblation. David amidst multitudes of distracting thought found God his comfort. Ps. 94. 19 In the multitude of my thoughts within me, thy comforts delight my soul. Paul in a ●ore conflict met with seasonable refreshing comforts. 2 Cor. 12. 9 And he said unto me, my grace is sufficient for thee: for my strength is made perfect in weakness: most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me, so true is that Ps. 126. 1. When the Lord turned again the captivity of Zion, we were like them that dream; then was our mouth filled with laughter, and our tongue with singing: Then said they among the Heathen; the Lord hath done great things for them. Isai. 16. 1, 2, 3. The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise, for the spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. When there's a double tale of bricks required, Cum duplicantur lateres veni● deus. then comes God, and brings deliverance: when 430 years for Israel's coming out of Egypt, 70 for coming out of Babylon, 13 for the daughter of Abraham, 36 for the impotent cripple were expired, then came seasonable deliverance. So for morning for sin, In that day, and whilst Mary was weeping, Christ came. When the Disciples were going to Emmaus and discoursing of Christ, then comes Christ and clears up their judgements. 2 Scripture Reasons. Reason. 1. The scripture reasons are, 1. Because God hath prefixed and limited a peculiar time for deliverance. When the fit season is come, the appointed time of God, than deliverance will come and will not tarry. Heb. 10. 36, 37. For ye have need of patience, that after ye have done the will of God, ye might receive the promise, for yet a little while and he that shall come, will come and will not tarry. 2. God would have a people prepared for him. Mat. 3. 3. This Reason. 2 is he that was spoken of by the Prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths strait. 3. The price of the mercy will be the more esteemed. O how Reason. 3 welcome was a deliverance to Israel in the brick-Kilne? misery will make us prise mercy at the highest rate. 4. The greater glory will redound to God, when he helps at a Reason. 4 time of need. Ps. 46. 1. God is our refuge and strength, a very present help in trouble. 5. It's usual with God to look upon a people in a low estate that Reason. 5 it may appear that none but a God can bring deliverance. Isai. 33. 9 10. The earth mourneth and languisheth, Lebanon is ashamed and h●wen down; Sharon is like a wilderness; and Bashan and Carmel shake off their fruits, Now will I rise, saith the Lord, now will I be exalted, now will I lift up myself. Deut. 32. 36. For the Lord shall judge his people, and repent himself for his servants, when he seethe that their power is gone, and there is none shut up or left. 2 Kings. 14. 26. For the Lord saw the affliction of Israel, that it was very bitter, for there was not any shut up, nor any left, nor any helper for Israel. Thus was the poor woman healed by jesus Christ, when she lost all upon Physicians. And joy came after a great mourning in my text. 6. All the gifts and graces of the spirit will be set a working; viz. Reason. 6 of prayer, faith, love, hope, patience, and when joy comes as the birth and issue of all these, O how welcome will deliverance be! Now I'll cast the scripture counsels into an use of exhortation. Use. 1 1. Be exhorted to possess your souls with patience. Luke. 21. ●9. In your patience possess ye your souls. Heb. 10. 36. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. Be patiented, wait quietly upon God. 2. Encourage yourselves in God. so did David. 1 Sam: 30. 6. 3. Learn to live by faith. Heb. 2. 4. The just shall live by faith. 4. Be much in prayer. Ask, and ye shall receive. 5. Limit not the holy one of Israel to times or means. It was the Israelites great fault, in Limiting the holy one of Israel. 6. Take heed of omitting duties, or of abating of love, zeal, meditation, etc. Add to thy duties. If God send not comfort at one time, it may come at another, and that may be a more convenient time. Knock harder, cry louder, wrestle, tug harder at the oar. But the other doctrine is the Principal (which I intent) and I Doctrine. 2 shall handle it more largely: That there's a fountain etc. The invitations are many Isai. 55. 1. Ho, every one that thirsteth, come ye to the waters, and he that hath no mon●y: come ye, buy and eat, yea come, buy wine and milk without money and without price. john. 7. 37. If any man thirst, let him come unto me and drink. Rev. 22. 17. And the spirit and the bride say, Come; and let him that heareth say, come, And let him that is athirst come, And whosoever will, let him come and take of the waters of life freely. Rev. 21. 6. I will give unto him that is athirst of the fountain of the water of life freely. And the virtues of this fountain are set forth, John. 4. 14. 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 fountain 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 himself greatly before the God of his fathers. And prayed unto him, and he was entreated of him, and heard his supplication, and brought him again unto Jerusalem into his Kingdom. 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 near 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 fountain was opened for the poor woman, a grievous sinner. Luk. 7. 47. Wherefore I say un to thee, Her sins, which are many, are forgiven, for she loved much: but to whom little is forgiven, the same loveth little. The woman with the bloody issue believed it, and she will make trial. Mat. 9 20, 21. And behold a woman which was diseased with an issue of blood 12 years came behind him, and touched the hem of his garment. For she said within herself, if I may touch his garment, I shall be whole. The woman when she had spent all upon Physicians, 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 fountain opened? No other but free love and bowels opened. Sin endeavours to lock up this fountain: free grace, love, & mercy opens this fountain. But how comes such virtue in this fountain? A. This is the fountain and original of all virtue. Q. But who are to wash in this fountain? 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 pains to come hither and wash. My text is free grace exalted, bowels opened, mercy heightened, gospel enlarged. Here's the Gospel Exchequer full of riches and precious things. Here's the brazen serpent erected, the golden sceptre held forth; If we come not to this exchequer, look not up to this serpent, take not hold of this sceptre, the fault is our own. O Israel thou hast destroyed thyself, but in me is thine help. Hos. 13. 9 Q. But who are washed and cleansed? A. The house of David and jerusalem, the children of God, that are sensible of their misery, mourners for sin: such as apprehend themselves stung look 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 oil of joy for mourning. And those that have thus mourned as for an only son shall have the benefit of this fountain. 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 piece of ground and I must go and see it, have me excused. Jesus Christ is freely tendered and offered sermon after sermon, and frequently in these gospel 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 fountain is full enough, large enough, O come hither, wash and be clean. But you cannot come, unless you be drawn by the father; neither will you come unless you be sensible of your own vileness, pollutions, impurities, and of the wondersull virtue Ca●. 1. 4. John. 6. 44. that is in this fountain to wash and cleanse you. Of this more anon. You hear my text is pure gospel: It holds forth the pearl of the Gospel Jesus Christ. My message from God to you is to persuade you to imitate the wise Merchant, To fell all for the purchase of the Pearl of great price, It's a fountain, and there's no fcarcity at Math. 13. 46. the fountain. It's a fountain 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 fountain. Be thou never so much polluted: yet this fountain can cleanse thee. Let not thy sins hinder and discourage thy coming; but come quicklier, and hasten thy pace. This Exchequer will pay all thy debts; This Fountain will make thee clean: I do not, I dare not open a gap to Licentiousness: 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 fountain opened. Be thy sins crimson sins, double died? O now come in to Jesus Christ. Here's a plaster every way as broad as the sore. Be they as scarlet? Christ's blood will make them as white as wool. This fountain doth miracles, which none other can do. For it washeth the Aethiopian, & cleanseth the Leopard. Will you then perish for want of water, and there's a fountain? Will you lie and die in your sins, notwithstanding salvation is tendered, and thewater of life offered freely? O! desperate, sottish sinners, though God would heal them; yet they will not be healed: though God would enrich them; yet they look not after his riches, nor value them at all: Though he would cleanse them, yet they will not come to the fountain. 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 fountain. The fountain may be hard by us, Christ may be tendered, and yet we may not see nor hear him. Let God be true and every man a Liar. More I shall speak in this Kind, when I come to the Application. Method propounded. For a more full and profitable handling of this precious Doctrine, I shall propound this Method. 1. I shall discover the Analogy and Resemblance between Christ and a Fountain. 2. How Christ may be said to be a Fountain opened. 3. For whom this fountain is opened. 4. The wonderful benefits that flow from this fountain to the Children of God. Fiftly, and Lastly, I shall set all home unto your Consciences by particular application. 1. What Analogy there is between Christ and a fountain●. First, What Analogy and resemblance there is between Christ and a fountain. The Analogy holds good in these ensuing particular respects. 1. There's fullness of water in a fountain; No want at the well spring, the well head: There's the confluence of waters, there's water in abundance; bring never so many vessels, yet there's water enough to fill them. So there's fullness in Jesus Christ, of mercy to pardon, wisdom to counsel, righteousness to justify, holiness to sanctify; fullness of grace and fullness of glory. Col. 1. 19 For it pleased the father that in him should all fullness dwell. 2. There's a communication of the water of a fountain to the streams: So there's a communication of grace from Christ to his members, John. 1. 16. Of his fullness we receive, and grace for grace. The Head hath influence upon the members: From Christ we receive Union. John. 17. 21. So runs Christ's prayer, That they all may be one as thou father art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me. And from Christ we receive Communion. 1 John. 1. 3. That which we have seen● and heard that declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the father and his son Jesus Christ. Now Christ derives virtue upon his members. Virtue flows from him to cure his people's maladies. Christ is the tree Rev. 22. 2. In the midst of the street of it, and on either side of the river was the tree of life, which bore twelve manner of fruits, and yielded her fruit every month, and the leaves of the tree were for the healing of the nations. Christ's blood is diffusive, and takes in all his people, not one member can be wanting. Look upon the fountain and acknowledge Christ: whatever grace thou receivest is derivative from Jesus Christ. 3. A fountain is said to have living waters. Waters in a Pond are dead in a metaphorical sense: they stir not, they run not, they purge not: But waters in a fountain are called living waters; they convey waters to the streams, they are continually running from it: So in a peculiar manner Jesus Christ is a fountain of living waters. The Lord complains, Jer. 2. 13. My people have committed two evils; th●y have forsaken me the fountain of living waters, and hewed to themselves cisterns, broken cisterns that can hold no water. God is called the fountain of life. Ps. 36. 9 For with thee is the fountain of life, in thy light shall we see light. The Lord Christ alone can give life unto his people. His blood is not dried up, it stands not still, but is continually running and flowing to his members. 4. A fountain sendeth forth pure waters. James 3. 11, 12. Doth a fountain send forth at the same place sweet water and bitter? Can the figtree (my Brethren) bear olive berries? either a vine, figs: so can no fountain both yield salt water and fresh. A fountain entertains no Garbage nor Carrion. And most properly is Christ compared to a fountain in regard of purity. He is purity itself, and purifieth his people: there's no Impurity in him: yet some impurity cleaves to his people as long as they are in this world. There's fullness of purity in him, in us only a measure; in him absolute persection, in us a mixture of sin, Rev. 22. 1. And he shown me a pure river of water of life, clear as Crystal, proceeding out of the throne of God and the Lamb. Such shall be the Saint's condition in Heaven. 5ly and lastly. Christ is compared to a fountain for perpetuity. A sountaine continually supplieth the streams, and is never drawn dry. Now Christ is a fountain inexhausted. Many go with Pitchers and return, and we meet with many men in the way going to fill their Pitchers: yet there's enough for thee too. Be sensible of thy want of Christ, entertain a spiritual thirst of him; and there's an invitation for thee too. Though a thousand come unto him with Pitchers, and go away replenished: yet there's enough in the fountain for millions more: Therefore go not to creatures, broken empty cisterns, streams quite dried up, or running very low. But to Jesus Christ the inexhausted fountain; Millions of Pitchers filled cannot draw him dry: by communicating to them the fountain looseth not one drop of water. 2. But in the next place it comes to be enquired; How 2. How may Christ be said to be a fountain opened? may Christ be said to be a Fountain opened? we read the contrary, Cant. 4. 12. A garden enclosed is my Sister, my Spouse, a spring shut up, a fountain sealed. By a fountain opened Diodate. understands the grace of God in remission of sins and sanctification of spirit shall be proffered to all believers in Christ. The fountain is sealed to Unbelievers and Reprobates: Yet because we know not the secret decrees of God concerning election and Reprobation, we are to make an Invitation to all to come in, and to make a Proclamation to all thirsty souls, Isai. 55. 1. Ho, every one that thirsteth, come to the waters, and he that hath no money come buy and eat, yea come buy wine and milk without money and without price. Our duty is to invite all sinners to repentance, And we have a warrant to tell all true penitent sinners, that mourn for sin, that the fountain is open for them. In this sense Christ is said to open the kingdom of Heaven to all Believers. Opening doth imply a shutting. Sin shuts us out of Heaven, and bolts the door against us. Every sin thou committest ponit obicem, hinders thy access unto Christ. But Jesus Christ opens the door and takes away the bolt. Jesus Christ is said to be a fountain opened in these particular Respects. 1. When he opens his bowels of Love and compassion, and 1. God opens his bowels of compassion. tenders himself, his virtue, his holiness to sanctify, and his righteousness to justify. The free offer of himself in his Gospel dispensations is a clear manifestation of a Fountain opened. 2. When he takes off the bars and bolts from the door, remooves obstacles and Impediments that lie in the passage. We cannot 2. God takes off bars and bolts from the door. find the door; the Lord opens our eyes and directs us to it. When we have found it, sin puts bars and bolts and locks on it; Christ removes them. Sin lies in the way as so many stumbling blocks: But Christ removes these stumbling blocks, and admits us into the presence chamber. By him we have access unto the Throne of grace, Rom. 5. 2. The partition wall is taken away and distances are removed. 3. It appears the fountain is opened, because so many come 3. Many come with Pitchers to the Fountain. with Pitchers to be filled at the Fountain. there's such a great concourse of thirsty persons to the waters. When the Fountain is locked, you shall see none, but when it is opened, many are there ready to fill their empty Tankards. Isai. 55. 1. Whosoever is thirsty is invited there to come and draw water. When the Fountain is opened and men apprehend their thirst they will hasten to the waters. 4. The fountain is opened, because God sends messengers to 4. God sends Messengers to invite. invite, and guides to direct to it. The ministers Embassy is to invite men and women to come unto this Fountain, to persuade them to reconciliation, 2 Cor. 5. 20. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead to be reconciled unto God. It's our main business to beseech and entreat men to take Christ, and to come unto this fountain. 5. Now is the day of grace, the opportunity & season offered from 5. Now is the day of grace. God, a price put into our hands. Now Christ tenders himself and his benefits; Now the counsel is a word in due season, Isai: 55. 6, 7. Seek ye the Lord while he may be found, and call upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy 6. The Lord opens to us. upon him, and to our God, for he will abundantly pardon. 6. The Lord himself now opens to us; and this is evident, because he knocks for us to open to him, Rev. 3. 20. Behold, I stand 6. The Lord opens to us. at the door and knock, if any man hear my voice and open the door, I will come in unto him, and I will sup with him and he with me. And the Lord affords us several Hammers to knock at his door withal, viz. especially, 4. Hammers God useth to knock withal. 1. The Hammer of his word. Every sermon you hear is a 1. Hammer of the word. knocking at the do●res of your hearts. God makes use of his Messengers as his mouth, Jer. 15. 19 Thou shalt stand before me, and if thou take forth the precious from the vile, thou shalt be as my mouth. However the Ministers of God be despised and evil entreated, Christ accounts the affronts offered to them, equal to those he met withal immediately offered unto himself, Luk 10. 10. But into whatsoever City you enter and they receive you not, go out into the streets of the same, and say, even the very dust of your City that cleaveth on us, we shakebag off against you. By the sermons you hear God knocks at your hearts, Ezek. 25. and Ezek. 33. 30, 31, 32, 33. They speak each one to another, saying, Come and hear what is the word that cometh forth from the Lord, they sit before thee as my people and hear thy words, but will not do them. 2. The hammer of his spirit. The spirit breatheth upon the waters. 2. Hammer of the spirit. How many strivinges, waitings, whispers of the spirit are there to draw us unto God. We are exhorted not to quench the spirit, nor grieve the spirit. The Lord will once say as Gen. 6. 3. My spirit shall not always strive with man. 3. The Hammer of mercies. God knocks at our hearts by mercies, peace, prosperity. there's a prevalent exhortation, Rom. 12. 1. 3. Hammer of mercies. I beseech you brethren by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. To us he speaks by mercies. We are brands plucked out of the burning, and have our lives for a prey. 'Tis mercy we enjoy peace in our Borders, we are free as yet from the Plague, Famine, and the sword; we enjoy the peace of the Gospel, and the Gospel of peace. 4. God knocks sometimes by the Hammers of judgement, sometimes 4. The Hammer of Judgements. by the Sword, Plague, and other Calamities (though at present we are free) our duty is, Jer. 6. 8. Be thou instructed, O Jerusalem, lest my soul departed from thee, lest I make thee desolate and a land not inhabited. We should learn righteousness at all times, especially when judgements are amongst us, Isai. 26. 9 With my soul have I desired thee in the night, yea with my spirit within me will I se●k thee early: for when thy judgements are in the earth, the inhabitants of the world will learn righteousness, Micah. 6. 9 Hear ye th● rod, who hath appointed it. It appears, farther that the fountain is opened, because God God affords the right key. One false key is . hath afforded us the right keys to open it. There are three false keys, and four true keys. The first false Key is freewill. O saith the sinner, I'll repent hereafter: I shall have time enough. But is repentance in thy power? Velle naturae, malè velle corruptae naturae, b●ne velle gratiae, Phil. 2. 13. For it is God who worketh in you both to will and to do of his own good pleasure, Jam. 1. 18. Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his Creatures. is an Egyptian reed, it will deceive us. Jer. 10. 23. O Lord I know that the way of man is not in himself; it is not in man that walk●th to direct his steps. Sams●ns case is very observable, Judg. 16. 20. And she said, the Philistines be upon thee Samson, and he awoke out of sleep, and said, I will go out as at other times before and shake myself, and he witted not that the Lord was departed from him. Man can undo himself, and mar himself, but cannot save himself, Hos. 13. 9 O Israel, thou hast destroyed thyself, but in me is thy help. 2. A second false key is universal grace and redemption. Christ died A 2d false key is universal Redemption. for all, (say some) tasted death for every man, for Cain and Judas, as well as David and Paul, many plead and think by this key to open the Fountain: but it's a false key and will not unlock the fountain Dore. The latter part of the Text which they urge expounds the former: they urge, Joh. 316. God so loved the world that he gave his only begotten-Son, that whosoever believeth in him should not perish, but have life everlasting. And that in 2 Cor. 5. 15. And that he died for all: But what followeth? that they which live should not henceforth live unto themselves, but unto him who died for them and risen again. They urge likewise, Heb. 2. 9 But we see Jesus who was made a little lower than the Angels, for the suffering of death, crowned with glory and honour, that he by the grace of God should taste death for every man. The grace and free love of God moved him to bestow this transcendent benefit on his people, only, not for the whole world. Rom. 5. 18. Therefore as by the offence of one, judgement came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men to justification of life. Here is hended the universality of Christ's body. Adam was a common 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 universal, not singula gen●rum, but genera singulorum. Compare this with Mat. 1. 21. And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins. 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 denied her grace, Rev. 2. 21. And I gave her space to repent of her fornication, and she repent not. This presumption hath ruined many a soul. Many neglect their opportunities, run their swinge and career in sin and presume of mercy; but the door of mercy is shut against them, and this key cannot unlock it. Now God affords four true keys. 1. Knowledge. The eyes are opened to see the fountain, to 1. True key, knowledge. look up to the brazen serpent. The knowledge of the worth of Christ provokes us to come to him. God's people have enlightened judgements, they are renewed in the spirit of their minds, Eph. 4. 23. 2. Faith to believe that there's virtue enough in Christ to cure all 2. True key, Faith. our diseases, both of body and soul, Matth 9 21. For she said within herself, if I may but touch his garment, I shall be whole. 3. Love. And this will make us take many journeys, long and dangerous, through fowl 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 sin. 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 himself thus; Thou hast chastised me, and I was chastised as a Bullock unaccustomed to the yoke; turn thou me and I shall be turned: for thou art the Lord my God. Surely after that I was turned I repent; and after that I was instructed I smote upon my thigh; I was ashamed, even confounded, I did b●are the reproach of my youth. Is Ephraim my dear son? Is he a pleasant child? for since I spoke against him, I do 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 clavae non errante, not as if the fountain was merited for any of these duties: for when we have done all we can, we must acknowledge that we are unprofitable servants. But God hath afforded these means, keys, and helps, we must make use of them, but may not make them our Christ's, and our Saviour's. 5. I will add a 5th, Prayer. 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 he prayed earnestly that it might not rain, and it reigned not upon the earth by the space of three years and six months. And he prayed again, and the heaven gave rain and the earth brought forth her fruit. Pray that God would wash thee and cleanse thee, Psal. 51. 10. Create in me, O Lord, a clean heart, and renew a right spirit within me. 3. I proceed to the third head propounded. For whom is this 3. For whom is this Fountain opened. fountain opened? To give in my answer, I'll lay down this truth by way of corollary inferred from the premises. That the fountain 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 himself Consid. 1. God from all eternity hath elected a peculiar people unto himself. 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. Turn, 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 family and I will bring you unto Zion. Like gleaning grapes. Isai. 17. 6. Yet gleaning grapes shall be left in it, as the shak●ing of an olive tree, two or three berries in the top of the uppermost bough: four or five in the utmost fruitful branches thereof, saith the Lord God of Israel. This election hath no other motive but free love and grace. We 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 moved God to set his heart upon us, as appears, Rom. 9 11. For the children being not yet borne, neither having done any good or evil, that the purpose of God according to election might stand, not of work●s: but of him that calleth, etc. This Postulatum being laid down for undeniable, God from all eternity hath elected a peculiar people; Hence I frame this syllogism; only the elect have interest in the fountain 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 we have Consid. 2. There are a peculiar poople justified by free grace. p●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 fountain of Christ's blood: But the sons of God by grace and adoption are only justified persons, Ergo, they alone have interest in the fountain of Christ's blood, Psal. 32. 1, 2. Blessed is he whose trangression is forgiven, whose sin is covered: Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guil●. justification is a forensical term took from an earthly Tribunal, where a person arraigned 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 do these things you shall never fall. There are a few, and but a very few, called out of the world, partakers of a holy calling, called to be Saints. These alone have interest in this fountain. 4. Consider there are a peculiar people for whom alone Christ Consid. 4. There are a peculiar people for whom Christ prayeth● prayeth, Joh. 17. 9 I Pray for them, I pray not for the world, but for them which thou hast given me, for they are thine. Those for whom Christ prayeth have alone interest in this fountain. But the adopted children of God are those for whomalone Christ prayeth, ergo, etc. 5. There are a peculiar people whom Christ washeth and sanctifieth, Consid. 5. There are a peculiar people whom Christ washeth. Revel. 1. 5. And from Jesus Christ who is the faithful witness 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 sins in his own blood, Joh. 13. 8. Peter saith unto him, thou shalt never wash my feet, Jesus said unto him, If I wash thee not, thou hast no part with me, Eph. 5. 26. That he might sanctify and cleanse it with the washing of water by the word, 6ly, and lastly; There are a peculiar people whom Christ will Consid. 6. There are a●peculiar people whom Christ justifieth. glorify and save. He came to save his people. The Climax is on this wise, whom he elects, those he calls, and whom he calls, those he justifieth, and whom he justifieth, those he sanctifieth, for them he prayeth, and them he glorifieth: and these are his adopted children. They that are outcasts from the covenant of grace: even all Unbelievers & Reprobates have no interest in this fountain, They have the false Key and cannot open it. 1. Now to apply this briefly (before I come to the larger Application,) Inf. 1. The first inference will be to justify the ways and proceed of God. On whom he will, he hath mercy, and the Potter hath power over the clay; and who dare make responsations against his maker? God chooseth poor, mean, contemptible; passeth by great, wise, rich men. All comes from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his decrees of election and reprobation are just and righteous altogether; they stand not, nor fall to our Consciences and determinations. God chooseth a David, passeth by an Eliab; chooseth a Jac●b, passeth by an Esau: chooseth an Isaac, and passeth by an Ishmael; and all according to the counsel of his will, without prevision of works in the creature. 2. Be informed how few come to Heaven; few have interest in Christ, few shall be saved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the house of David and Inf. 2. inhabitants of Jerusalem. 3. Make haste to this fountain: Labour to be of this number: Clear up your evidences for Christ: But this shall further be applied in its peculiar place. I come to the 4th Head propounded, what are the virtues of this Inf. 3. fountain? 4. What are the virtues of this fountain. 1. Amongst many I shall instance in five. 1. Her's a cleansing virtue in this fountain to wash the Aethiopian, to make crimson sins as white as wool, to purify thy nature, to wash filth and guilt from off thy soul. 2. there's an healing virtue. Many wells among us cure diseases: But this well of salvation cures both kinds of diseases, Psal. 103. 3. Who forgiveth all thine iniquities, who healeth all thy diseases. 3. there's a cooling virtue. Water cools thy body: This cools thy spirit, allays thy passions, takes away thy heat. God's children in their sufferings are oft like to break forth into passions; but if they seriously consider the meekness of Christ, it will much cool and allay their spirits. A fountain abates heat: wash in this fountain and it will allay thy heat of passion. 4. A fountain hath a filling, sufficing virtue; it quencheth the thirst, Joh. 4. 14. 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 unto everlasting life, When we thirst after Creatures, our thirst is the more enraged: we are never satisfied with broken Cisterns, empty pleasures, profits of the world. But there's a fullness in Christ to satisfy our desires. Do we desire wisdom? In him are treasures of wisdom and knowledge. Do we desire riches? his riches are unsearchable. All our fresh springes are in him. Open thy mouth wide and I will fill it. He hath fullness of righteousness, holiness, mercy, salvation; Thou shalt have as much as thy vessel can hold. According to a measure he will derive of his fullness to thee. 5ly, and lastly. This fountain is perpetually running. The virtue of many medicines last but for a month, a year, &c: but the virtue of Christ's blood lasts to all eternity. This fountain can never be drawn dry: you can never empty this fountain. Now then to draw all home unto particular Application, (the larger part I promised) I shall make 4. uses. viz. For consolation, examination, exhortation, direction. 1. For a abundance of consolation unto the children of God; Use 1. For Consolation. the house of David and Inhabitants of Jerusalem, who have interest in this fountain. To them it is wide open to cleanse them from all sorts of sins and impurities. Be they scarlet sins? yet by the blood of Christ they are made as white as wool. Be they double died? yet Christ's blood washeth them away. Manasseh, David, Paul, Peter, Mary Magdalen found benefit by this fountain to wash and cleanse them from all their sins and impurities. This I speak, not for wicked men to snatch at, to encourage them in their presumption: but to encourage the children of God to come and wash in this fountain, which is full enough, broad enough, never drawn dry. Come then, make speed, wash and be clean. The blood of Jesus Christ washeth us from all sins, of all sorts and sizes, 1 Joh. 1. 7. But if we walk in the light, as he is in the light, we have fellowship one with an other, and the blood of Jesus Christ his Son cleanseth us from all sin. It's usual with the wicked of the world to reproach and cast into the teeth of the godly their former failings. I remember (saith one) whatever he professeth now, this man was a swearer, a drunkard, etc. Let this rule be our monitour where God forgiveth and forgetteth, we must forgive and forget. 'Tis true peradventure a Saint now, was before his conversion scandalous in his life: Blessed be God that hath now opened his eyes that he seethe, that he's pulled out of Satan's snare from darkness, etc. And if thy eyes were open too, thou durst not cast into his teeth his former failings. The child of God saith, Ego non sum Ego— Quantum mutatus ab illo! there's a real change for the better, a work of grace wrought on the soul. Take heed of scandalising and scorning the generation of the righteous, 1 Cor. 6. 11. And such were some of you, but ye are washed, but ye are sanctified; but ye are justifyd in the name of the Lord Jesus, and by the spirit of our God. You then that are washed in this fountain, rejoice and be 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 Door, are denied the right key, and the fountain is locked and barred against them: yet it's opened wide to thee, thou art washed and cleansed in this fountain: Not any goodness in thee; but free grace and mercy makes the difference. Whatever aspersions, calumnies, reproaches thou meetest withal in the world from ungodly men, be of good comfort, all is washed away by the blood of Jesus Christ. The world casts dirt on thee: Christ washeth thee clean. O then do not despond, do not droop as without hope by reason of hardships, sufferings, evil entreaties in and from the world. Drink of the waters of this fountain, They are the Restorative to revive and refresh thy spirit. Thou meetest with diseases, corporal, spiritual, oh come to this fountain. It's a medicine made up of the blood of Jesus Christ: It will cure both diseases, of soul and body. Thou seest by experience, that the Cisterns of the creatures are dried up. Honours, Pleasures, Profits decay and fail: tarry not at these cisterns, go to the fountain, it's inexhausted. Thy manifold sins trouble and torment thee; sin is a havy burden upon the conscience; thou art afraid to come. O! be not afraid to do good unto thy own soul. This fountain works miracles, cleanseth the Aethiopian and the Leopard's spots, even a persecuting Paul, a perjured Peter, an adulterous David, and it is not shut against thee, unless thou shut out thy self. Be then of good comfort you that are God's children; amidst your fainting fits you have this Aqua vitae. In your diseases and sores, you have this sovereign plaster. Amidst your pollutions and defilements, you have a fountain opened wide to wash and cleanse you in. In diseases, afflictions, pollutions and all conditions whatsoever repair to this fountain: the streams are healing, reviving, refreshing streams; O but my sins are a bar against me! Ans: Art thou sensible of sins? thou art the fit to go: bewail thy sins, allow not thyself in them. Though sin locks the Fountain door yet, free grace will open it wide again. O! But I have been there and have not found any virtue! Ans: Go again. The virtues of medicines are not presently discerned. Medicines may work when thou least thinkest of them. A sermon preached now, if the Lord work by it, may do good many a year after. Imitate Eliah's servant, who went over and over again; at last a cloud was seen which masked the whole Heaven. O but I question whether I have any right to come, it's opened only to the house of David. Ans: Do not shut out thyself, do not destroy thyself; the Invitation is very large, Isai 55. 1. Ho every one that thirsteth let let him come, etc. If thou dost but thirst thou hast an invitation. To this purpose I proceed to a second use which is for Use 2. for Examination. Examination Let's search andtry whether we have right to come, whether we are so qualified as to receive benefit and virtue by this fountain. I shall therefore propound 7 Qualifications. 1. We must see fully and discern the emptiness of all creature Qualif. 1. We may see the emptiness of creature Cisterns. cisterns. Jer. 2. 13. My people have committed two evils, they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water. Creature cisterns are broken, they run through (as a sive let's water fall to the ground) or are quite drawn dry. Honour could not satisfy Haman. Riches could not satisfy Solomon. Luther would not so be satisfied valdè protestatus sum me n●lle satiari ab co. 2. Discern their vanity and emptiness, we must forsake them, Qualif. 2. We emust forsake Cistern Comforts. Isai. 55. 2. Wherefore do do you spend money for that which is not bread? and your labour for that which satisfieth not, harken diligently unto me and eat ye that which is good and let your soul delight itself in fatness. We must forsake these lying vanities, we must not stay by them, we must relinquish them, and lean no more to broken staves: but value the world at its own rate, and break off all carnal confidences; we must bid honours, riches, profits, pleasures adieu, so fare forth as they stand in competition with or opposition unto Christ. 3. We must be sensible of the want and necessity we have of Qualif. 3. We must be sensible of the necessity of Christ. Christ, that we are poor, blind, miserable and naked. We must apprehend ourselves stung with the fiery Serpent. 4. We must discern fullness and Excellency in Jesus Christ, Qualif. 4. We must discern fullness in Christ. beauty, wisdom, holiness, abundance of virtue flowing from him. There are cleansing and healing streams in this fountain. Emptiness discerned in ourselves will enhance Christ's wrath. Scarcity raiseth the market. 5. We must come with faith to be healed. In the whole dispensation Qualif. 5. We must come with faith to be healed. of Christ's miracles, there's a question premised, believest thou? or a condition interposed, be it unto thee as thou believest. 6. Mourn for sin, like the mourning of Hadadrimm●n, in the valley of Megiddo. They who mourn for sin are prepared to wash Qualif 6. We must mourn for sin. in this fountain. Their eyes are blubbered for sin, and they come and wash themselves in this fountain. 7ly, and lastly. We must come in the strength of Christ. We Qualif. 7. We must come in the strength of Christ. can do nothing without him, Cant. 1. 4. Draw me, we will run after thee. No man cometh unto me, except the father draw him. We must perform our duties in the strength of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through Christ that strengtheneth us. The third use shall be for exhortation. This hath two parts. Use 3. For Exhortation. General and special. 1. In general. My invitation from God is for all to come in and wash in this fountain. Christ is here offered and tendered to all. The Brazen 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 work upon your hearts this day to embrace the free tenders of the Gospel of jesus Christ. Now the fountain is open, come unto it: but you must be thirsty, have a spiritual appetite; else you will never come. It is not a bare coming. Take heed lest you come without a wedding garment. You must be qualified as I mentioned before. I call upon the young ones this day; O bewail your misspent time, your trading in the vanity of the world. 'tis too too much, that you have given so much of your fresh green years 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 Devil 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 Jar●b yet could he not heal you, nor cure you of your wound. Youthful pleasures and vanities cannot afford any real satisfaction. O! that God would persuade you to make a better choice, to go to Christ for Physic, to make him your Physician. You have spent all upon Physicians of no value, imitate the poor woman and come unto Jesus Christ, let not the Devil steal 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 days, Eccles. 12. 1. Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. I call also upon old ones, you that have lived so many years, 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 bar against you. If now God open your eyes, and give you a hungering 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 calls at the eleventh hour and they receive their penny; Now than though you begin late: yet set upon the work seriously. Commend God in your old age, that now he hath opened your eyes to see this fountain, and because you have set out late, therefore you must work the harder. To every one young and old, to all sorts of sinners, single, double died, I address my invitation, come, come unto this fountain, Isai. 55. 1. Ho every one that thirsteth, come to the water, and he that hath no money: come ye, buy and eat, yea come buy wine and milk without money and without price, Joh. 7. 37. In the last day, the great day of the feast, Jesus stood and cried, saying if any man thirst, let him come unto me and drink, 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 do I proclaim universal grace: but free grace. Come and take Christ upon the Gospel terms and conditions. Cast down your rebellious weapons, try conclusions no longer with God. Isai. 55. 6, 7. Seek ye the Lord, while he may be found, call ye upon him while he is near: Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and unto our God for h●e will abundantly pardon, 2 Cor. 5. 20. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God, 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. O! that God would move some soul this day, open some heart this day. O! that God would pluck some soul out of the Devil's snare, wash some Aethiopian, some polluted sinner in this fountain. My Errand and Embassy this day is to proclaim free grace, to offer Jesus Christ; what message shall I return to him that sent me? I have the office of a Barnabas to be 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 reign over you? Your blood be upon your own heads, you are left without all excuse. 2. My exhortation is special, to the house of David and inhabitants of jerusalem, to those that have received virtue from this fountain. Go, go often to this fountain, wash and wash again, take heed of thinking you have enough of grace, enough of Christ already. The oftener you have been at the fountain; the more your desires will be 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 me 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 myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things that are before. I press toward the mark for the price of the high calling of God in Christ Jesus. Let therefore as many as be perfect, be thus minded, and if in any thing ye be otherwise minded, God shall reveal even this unto you. Then go again and again to the fountain, never leave going. Whilst 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 fountain. None other can cure thee; none can cleanse thee but this fountain, but this laver of Christ's blood. The 4th and last use shall be for direction. Use. 4. For Direction. 1. Be broken of all those cisterns that are broken and can hold no water. Say not with Naaman, are not Abana and Pharphar, etc. No other streams are healing: but those that are from this fountain. 2. Neglect not the due season of coming to the fountain. The five foolish Virgins missed their opportunities: and so did Esau, Heb. 12. 17. For ye know how that afterward, when he would have inherited the blessing he was rejected; for he found no place of repentance, though he sought it carefully with tears. 3. Make use of all the right keys, knowledge, faith, love, repentance, prayer. 4. Wait patiently upon God, who will open the fountain. Tarry at the pool of Bethesda, wait at the posts of wisdome's gates. Continue knocking, never give over, till God open the fountain. Be not impatient of delays, but still tarry at thy Father's door; resolve to take no repulse, no put off, with Esther resolve, If I perish, I perish. 5. Wash in this fountain continually. The streams are cleansing. Beseech God to wash and make thee clean. The streams 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 fountain. Take heed of going to Abana and Pharphar: Prefer not them before the waters of this Fountain. If thou wilt be a tasting of all waters, thou must never look to be cured. If thou wilt go from creature to creature, and hue out their broken cisterns, and departed from the fountain, to thy peril be it. If thou desirest to be made whole, sinne no more in trusting to Creature Cisterns, lest a worse thing come upon thee. Go to Christ, wash in the fountain of his blood keep close to him, never go from him, nor let him go, and thou shalt be healed. 6ly and lastly. When thou art healed, return thanks for thy healing (as the Samaritan did) Bless God that he hath loved thee, given his Son for thee, and washed thee. And do not speak only, but act thankfulness by thy Obedience to God all thy days: Then is thankfulness best performed, when we praise God with an holy life. I'll conclude all with Psal. 50. 23. Who so offereth praise glorifieth me, and to him that ordereth his Conversation aright, will I show the salvation of God. The Pleasant and Peaceable ways of Wisdom. Prov. 3. 17. Her ways are ways of pleasantness; all her paths are peace. THe Proverbs of Solomon are Divine Aphorisms, Serm. 9 At St. Mary's Oxon, July ●5. 1649. select, pithy Sentences, penned by Solomon; but Indicted by the Spirit of God. 'Tis rare to find any coherence or dependence on the precedent words, they are so entire of themselves, & omnibus numeris absoluta: Yet the Words read have some dependence 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 Panegyric 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. inclusiuè, to enhance 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, etc. And here a tacit Objection is removed: O say some, if we take upon us the profession of Godliness, than 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. 'Tis 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 lose pleasures, but change them: you shall lose carnal, and get spiritual pleasures: you shall lose empty and unsatisfying, and get full satisfying pleasures: you shall lose 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 mayst want peace with men, thou hast peace with God, and Conscience: Though thou wantest peace on Earth, yet thou art no loser, if thy peace be made in Heaven. Her paths, etc. 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 termed ways and paths of wisdom: The Predicate, ways of pleasantness and peace. I'll 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 paths of godliness are peaceable paths, and full of Doct. 2 peace. I resume the first Doctrine, and shall enlarge it in this easy 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 Godliness abridgeth men of pleasure●; it binds them to their good behaviours: They must sanctify the Sabbath; they must set up God in their Families; they may not swill, swagger, carouse 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, Godliness cuts us off unlawful, Answ. but not lawful pleasures: Whatever pleasures it forbids thee, the reason is, because there's sinfulness in them. And 'tis a great mercy, even the godly man's delight, to want such pleasures. Godliness hinders thee of those delights which dishonour God: And upon serious thoughts thou wilt profess with Austin, Quam suave mihi subitò factom est carere suavitatibus istarum nugarum. 2. Whatever pleasure Godliness denys you, it makes it up abundantly with the pleasures and ravishing consolations of Jesus Christ, Psal. 16. 11. Thou wilt show me the path of life: in thy presence is fullness 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 Country at God's command, but the Promise made all up with interest, Gen. 12. 2. The Lord said unto Abraham, Get thee out of thy country, and from thy kindred, and from thy Father's house, unto a land that I will show 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 than 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 than 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: 'Tis 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 'tis mercy when God cuts thee off, and deprives thee of such Delights and Pleasures, which if thou hadst liberty to enjoy, therewith thou wouldst dishonour 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 bitterness, (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 rejoiceth. Christ turns these Waters into Wine: Call not the tears of repentance Marah, but Naomi: In the winding up we shall find that the tears of repentance are not bitter waters, but sweet refreshing waters: Every tear in thy eye, is a Pearl in God's eye: Every tear is exhaled into God's bottle: All the laughter of the wicked is Risus Sardonicus: Their greatest merriments are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luther hath an excellent saying, una guttula malae conscientiae totum mare mundani gaudii absorbet: But the godly rejoice in their sufferings, Rom. 5. 3. And not only so, but we glory in tribulations. They have inward joy amidst outward sorrows: When their cheeks run down with tears, they have a cheerful spirit; something they feel of comfort coming in: They have a principle of Joy within them, from the apprehension of God's love in Christ, and this swallows up all sorrows: One glimpse of Christ's 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 itself 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 oppressed, 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 thyself 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 rejoice in their pleasures; the godly rejoice in their tears. Epaminondas went sad about the City, when the Thebans were a revelling; when others have been in May-games and Merriments, and lascivious Interludes, 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 trials; 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 rejoice? They kissed the Stake, welcomed Fire and Faggot; some of them leapt for joy, wrote singular Letters for the confirmation of their Brethren. Godliness will carry thee cheerfully through sufferings: It will make thee account thy Chains as Ornaments, thy Prison thy Palace; thy Dungeon thy Paradise. God's people suck sweetness out of the bitterest herbs: They find an Honeycomb in the carcase of Lions: 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 tranquillity 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 trials; 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 find 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 mere 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 cheerful disposition: Nay, there's a Judgement threatened 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 dishonour 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 cheerful spirits as true Believers: Their heart is full and must have a vent; their tongues, countenances, carriages, will show that they have comfort in God. But secondly consider, thou mayst mistake God's children: Thou Consid. 2. God's children are serious. accountest that sadness and sorrow, which is seriousness, gravity, and a stayed composed carriage. The carriage of God's children must be sober and grave, their words serious, seasoned with salt, and their whole conversation must be such as may adorn their profession, Phil. 1. 27. Only let your conversation be as becometh the Gospel of Christ. 3. Consider God's people may appear sad, because they are out Consid. 3. God's children are sad when out of their element. of their element. When the Fish is out of its element of Water, it cannot enjoy itself. Birds do not ordinarily sing upon the ground, but when they are got up into the Air. When Gods children are out of their course of duties, when they are in Meseck, and have their habitation in the Tents of Kedar, their spirits are dumpish: But when their hearts are set in a right frame; when they are exercising holy Duties amongst the society of Saints, then are their hearts cheerful, then are their spirits revived, then are they merry indeed. 4. Thou complainest of God's people's sadness, maybe it's thy company that makes them so. They hear thee Swear, see thee Drunk: O Consid. 4. Bad company cause God's people's sadness. how this troubles them! It so troubles the children of God to see any dishonour offered to God, as they cannot be merry, Psal. 119. 136. Rivers of waters run down mine eyes, because they keep not thy law: But let them come amongst Believers, and join with them in religious Exercises, their wont joy comes to them again: Then their joy is above the joy of Harvest, and the dividing of the spoil with the mighty. 5. It is not Religion that makes God's children sad; but because Consid. 5. God's people are sad because they are no better. they are no more religious: They grieve that they can grieve no more: They are sorry that, they are no more sorry for their sins: They find many failings; they want former Love-tokens and feelings, than they mourn and cry out, Restore to me the joy of thy salvation: They want Gods gracious countenance, wherefore they cry out, Psal. 4. 6. There be many that say, Who will show us any good? Lord lift thou up the light of thy countenance upon us. 6. This Joy is secret, an inward thing, which strangers shall not Consid. 6. Joy is a secret inward thing. intermeddle withal: A worldly man cannot judge of this Joy, Rev. 2. 17. To him that overcometh will I give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it. The joy of the godly is not in outward flashes, nor is it to be measured by outward aspect. This is a hidden thing, which so ravisheth their hearts as they cannot utter it. Saul could not be merry without a Musician; nor Ahab without Naboth's Vineyard; nor Gardener that bloody Persecutor, till he had received the news of the Martyr's death. A godly Man's v Fox Acts and Monum. in Q. Mary's Reign. joy proceeds from no outward principle: A covetous man joys and takes pleasure in his Barns heaped with Corn, and Coffers crammed with Gold. A voluptuous man joys in Cards, Dice, Hauks, Hounds: A Drunkard in his Cups: An ambitious man in his Titles, Pedigree, Preferments: But a godly man can rejoice and be merry without all these: His joy ariseth from another principle, even the reconciled countenance of God in Jesus Christ. Now these Objections being removed, and my passage thus cleared, I come in the second place to prove the truth of the Doctrine 2. The Doctrine proved by particular instances. by particular instances: And I shall instance in particular Scriptures which give testimony to this truth; then in particular persons, who by their own experience subscribe to the truth of it. And lastly, I shall survey the particular ways of godliness, and discover the pleasantness of them all, and so from an Induction of Particulars sufficiently numbered, I shall collect this universal Conclusion, That all the ways of godliness are ways of pleasantness. 1. For Scripture Testimony, mere Quotations would fill a Sermon: 1. By Scripture Testimony. But I shall gather sparingly from the heap, Prov. 22. 17. Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge: for it is a pleasant thing, if thou keep them within thee. If Pleasure consists in Honours, than Wisdom affords it abundantly, Prov. 4. 7, 8, 9 Wisdom is the principal thing; therefore get wisdom, and with all thy getting get understanding: She shall give to thine head an ornament of grace; a crown of glory shall she deliver to thee. Exalt her and she shall promote thee, she shall bring thee to honour when thou dost embrace her. Prov. 8. 15, 16, 17, 18, and 31. By me King's reign, and Princes decree Justice: By me Princes rule and Nobles, even all the Judges of the earth. I love them that love me: and they that seek me early shall find me: riches and honour are with me, yea durable riches and righteousness. If Life be a pleasure, it's to be found in Wisdom, verse 35. For whoso findeth me, findeth life, and shall obtain favour of the Lord. If there be pleasure in Singing and Rejoicing, it's promised to the people of God, Isa. 51. 11, 12. Therefore the redeemed of the Lord shall return and come with singing unto Zion, and everlasting joy shall be upon their head; they shall obtain gladness and joy, and sorrow and mourning shall flee away. I, even I am he that comforteth you: who art thou, that thou shouldst be afraid of a man that shall die, and of the son of man, which shall be made as grass? I'll instance in particular Persons, who by experience confess the ways of godliness ways of pleasantness: They call the Sabbath a delight, Isa. 58. 13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then shalt thou delight thyself in the Lord. Nehemiah accounts the joy of the Lord their strength, Neh. 8. 10. Then he said unto them, Go your way, eat the fat, and drink the sweet, and sena portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry, for the joy of the Lord is your strength. So Habakkuk, cap. 3. 17, 18. Although the figtree shall not bl●ssom, neither shall fruit be in the vines: the labour of the Olive shall fail, and the fields shall yield no meat: the Flock shall be cut off from the f●ld, and there shall be no Herd in the stalls: yet I will rejoice in the Lord, and will joy in the God of my salvation. So David danced before the Ark with all his might: He makes it the Character of a blessed Man, Psal. 1. 2. But his delight is in the law of the Lord: and in his law doth he meditate day and night. And his counsel is, Psal. 37. 4. Delight thyself also in the Lord, and he shall give th●e the desires of thine heart. And his own practice is, Psal. 40. 8. I delight to do thy will, O God, yea thy law is within my heart. Psal. 94. 19 In the multitude of my thoughts within me, thy comforts delight my soul. Psal. 119. 16. I will delight myself in thy statutes; I will not forget thy word. ver. 35. Make me to go in the path of thy commandments, for therein do I delight. ver. 47. And I will delight myself in thy commandments, which I have loved. ver. 70. Their heart is as fat as grease; but I delight in thy law: So Paul, Rom. 7. 22. I delight in the law of God in the inward man. There was joy in the whole City when Christ was Preached, Acts 8. 8. Joy in the Eunuch converted: Joy in the Jailor, Acts 16. 34. And when he had brought them into his h●use, he set meat before them and rejoiced, believing in God with all his house. Great joy in rearing the material Temple, great joy at the bringing of the Ark and celebration of the Passover: And such joy and delight is in the hearts of all God's people. They do not only perform duties, but delight in them: As a man drinks when he's dry, eats when he's hungry, and delights in meat and drink; so it's the meat and drink of the Saints to do the will of God. 3. we'll survey the particular ways of godliness, and see what cause of delight there's in them. The ways of Wisdom are either the ways of God's Ordinances, or ways of exercise of the Graces of the Spirit, or ways of obedience to the Commandments. These are all ways of Divine Wisdom and Godliness, and all these ways are top full of delight and pleasure. 1. The ways of God's Ordinances are ways of pleasure: Every Ordinance is a pleasant, sweet and delightful Ordinance. 1. The Word is a sweet Ordinance, Psal. 119. 103. How sweet 1. The word is a sweet Ordinance. are thy words unto my taste? yea sweeter than honey to my mouth. It was his comfort in all afflictions, Psal. 119. 50. This is my comfort in my affliction: for thy word hath quickened me. Psal. 19 7, 8, 9, 10, 11. The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: the judgements of the Lord are true and righteous altogether; more to be desired are they then gold, yea then much fine gold; sweeter also than the h●ney or the honey comb. Moreover, by them is thy servant warned, and in keeping of th●m there is great reward. God speaks to us in his Word by the mouth of his Messengers: O what sweetness doth God communicate to the soul out of this Ordinance! Therefore Mary chose the better part, Luke 10. 42. You may read her practice, ver. 39 She sat at Jesus feet, and heard his Word: Prov. 8. 34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. 2. Prayer is a sweet Ordinance: The Saints have conference with 2. Prayer is a sweet Ordinance. God, and feel much sweetness and delight coming in: Therefore Prayer is called incense, Leu. 16. 12. And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the vail. Numb. 16. 46. And Moses said to Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly and make an atonement. Psal. 141. 2. Let my prayer be set before thee as incense, and the lifting up of mine hands an evening sacrifice. Rev. 8. 3, 4. And another angel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it, with the prayers of all Saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended Solatium ●st habere cui pectus aperias. Ambr. up before God, out of the angels hand. Hannah, after all her tears, felt joy coming in, and she was no more sad, 1 Sam. 1. 18. When we are in great afflictions, we account it matter of comfort to have a friend to whom we may ease ourselves, by way of communicating our condition, and unbosoming ourselves to him: These are such times when we can trust no person, never so near nor dear, Micah 7. 6, 7. For the son dishonoureth the father, the daughter riseth up against her mother; the daughter in law against her mother in law: a man's enemies are the men of his own house: Therefore I will look unto the Lord, I will wait for the God of my salvation: my God will hear me. Yet at all times we may go to God, unbosom ourselves to him, make our requests known unto him in the name of Christ: And though riches forsake thee, and friends forsake thee; yet all's abundantly recompensed in this sweet promise, Heb. 13. 5. Let your conversation be without covetousness, and be content with such things as you have: For he hath said, I will never leave thee nor forsake thee. Whatever thou wantest, yet if thou wantest not a heart to pray, thou wilt find comfort. The children of God would not lose the benefit of their Prayers, nor a good look from Christ, smiling upon them in answer to their Prayers, for all the Joys and Delights in the Universe. 3. The Sacraments are sweet, delightful Ordinances: For the Sacrament 3. The Sacraments are sweet Ordinances. of initiation, Baptism, it's a comfort to be admitted one of Christ's Family: 'Tis that which Theodosius preferred before his Empire. But the fruit of this joy and comfort will appear, when God hath regenerated thee, and made thee a new Creature, Titus 3. 5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the holy Gh●st. Now compare this Sacrament of Baptism with Circumcision, and we may see how much God indulgeth us under the Gospel: That was a hard and irksome service in cutting away the foreskin from the flesh. Simeon and Levi overcame the Sichemites when they were sore. Now Baptism is far easier, the dipping or sprinkling in Water. More delight and pleasantness was in this Ordinance then that. Then for the Lords Supper, This is a spiritual Banquet, a Feast of fat things, such as is promised, Isa. 25. 6. And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on lees, of fat things full of marrow, of wines on the lees well refined: 'Tis a sealing Ordinance: The word writes the evidence fair; Prayer prevails with God for a sight of it. The Sacrament comes and sets a seal to it; and when there's such a sealing day, than salvation is come unto thy soul. And these Ordinances must needs be full of delight and consolation, which are the means of our eternal salvation. 3. As the Ordinances are full of delight, so are all the Graces of 3. All the Graces of the Spirit are sweet Ordinances. God's spirit, Cant. 1. 3. Because of the savour of thy good ointments, thy name is as ointment poured forth, therefore do the virgins love thee. Cant. 4. 13, 14. Thy plants are an orchard of pomegranates with pleasant fruits, camphire with spikenard. Spikenard and saffron, calamus and cinnamon, with all trees of frankincense, myrrh & aloes, with all the chief spices. As for instance, Faith is a sweet, pleasant Grace; it's our life, & nothing sweeter than life, Hab. 2. 4. The just shall live by faith: So Hope is sweet & pleasant, Pro. 10. 28. The hope of the righteous shall be gladness; but the expectation of the wicked shall perish. Then patience is sweet; for it sweetens all hardships, and bears, all crosses: It makes a virtue of necessity, Heb. 10. 36. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. Likewise Love is pleasant, for it, by a Divine Alchemy, turns the basest Metals into gold, Cant. 8. 6, 7. Set me as a seal upon thine heart, and as a seal upon thine arm, for love is strong as death: Many waters cannot quench love, neither can the floods drown it. Another delightful Grace is Meekness: A meek spirit is cheerful, and revived amidst storms of persecution: And so is Humility. Passionate and Proud men take no joy in any thing, they are of Haman's humour: But meek, humble, selfdenying spirits, are full of joy and tranquillity: when the mind is quieted and settled, whatever makes against it, there's something to make for it, something coming in to support the soul, and carry it on cheerfully: There's the exercise of no Grace, but it's joyous and delightsom to God's children. Faith, Hope, Patience, Love, Meekness, Humility, are the delight of God's children. 4. Lastly, There's much delight and joy in obedience to God's 4. There's much delight and joy in obedience to God's commandments. commandments. O how love I thy law! Thy law is my delight, said David: All the Duties of obedience are pleasant to God's children: When the Spouse is once drawn, she will be a running, Cant. 1. 4. Draw me and I will run after thee. So David, Psal. 119. 32, 77. I will run the ways of thy commandments, when thou shalt enlarge my heart. It was Paul's delight, in the place above mentioned; and it was david's rejoicing, Psal. 119. 14, 15, 16. I have rejoiced in the ways of thy testimonies, as much as in all riches. I will delight myself in thy statutes, and not forget thy word. Obedience to the commandments is easy to God's children: They do it with as much delight, as David danced before the Ark. But profane persons do duties as Phaltiel followed Mic●l. 'Tis said, 1 John 5. 3. This is the love of God, that we keep his commandments, and his commandments are not grievous. 'Tis easy with God's children to forbear Swearing, they covenant with their tongues: It's easy to forbear Whoredom; they covenant with their eyes: It's easy to keep the Sabbath; for they call it a delight: It's easy to hear the word, and tarry it out patiently, for it is a joy unto them, Matth. 11. 28, 29, 30. Come unto me, all ye that are weary and heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am lowly and meek: For my yoke is easy and my burden is light. Do not therefore discourage any from the ways of Religion, as the Spies did from entering into Canaan. You can subscribe to this by experience; you can do much more work, when your spirits are cheerful, when you do your business willingly: A cheerful mind will facilitate the weightiest enterprise. Many use Recreations to refresh their spirits: And Recreation may not be used otherwise then as a File to Devotion. Now the practice of holy Duties is the godly man's recreation: It was Christ's meat and drink to do his Father's work; and so it is of the godly: Therefore they Pray, Read, Hear, Meditate, and live cheerfully: Their souls are delighted and quieted in the performance of duty. Carry home this truth with you, that there's more real, solid joy in the ways of Religion, than all the delightful ways in the Universe: And Oh! that this might stir your affections to be in love with the ways of godliness. I now come to the confirmation of the Point by some evident Demonstrations. 1. Whatever pleasure men find in the world, is much more to Demonst. 1. No pleasure in the world like to the pleasure of godliness. be found in the ways of godliness, Prov. 3. 14, 15. For the merchandise of it is better than the merchandise of silver, and the gain thereof then fine gold: She is more precious than rubies, and all the things thou canst desire are not to be compared unto her. Prov. 8. 14, 15. Counsel is mine, and sound wisdom; I am understanding, I have strength. By me King's reign, and Princes decree justice. I shall instance in all the senses: The eye takes delight in beautiful Objects. It's a pleasant thing to behold the Sun: the Light is pleasant, but no such beauty as in the ways of God. Solomon speaks much of the Ruby, and compares Wisdom to it for its resplendent Lustre. Can the beauty of godliness be seen with these eyes, they would be dazzled. Excellens sensibile corrumpit si sensum. The eye of man hath seen stately Buildings, rich Treasures, precious Commodities; but the eye of Faith in a Believer seethe the holy Trinity, the Throne of God: In comparison whereof, the bravest sights in the World are nothing, even less than nothing. 2. The ear is delighted with melodious music. Men love to hear a skilful Musician. But in a transcendent manner the ears of the godly are delighted with hearing the word, the strong cries and prayers of God's people, the singing of Psalms, Psal. 89. 15. Blessed is the people that know the joyful sound, they shall walk, O Lord, in the light of thy countenance. Some ancient Philosopher's fancied music in the Orbs and Intelligences to wheel them about. That opinion is much controverted amongst themselves: But this is an undoubted truth that there's no music so delightful to the ear as duties of religion. They are pleasant to God's ear. For he loves to hear his people praying, and should not they be pleasant to ours? And besides, what we hear of God now is but for a moment: what we shall hear hereafter shall be to eternity. When the damned are a roaring, skriking, howling, blaspheming, cursing, weeping, and hear nothing else: Then the Saints shall hear Hallelujahs, praising, singing, and join themselves in a Celestial Consort. 3. The taste shall be delighted in the ways of godliness. Gluttons and drunkards delight much in their taste. Curious tastes will not be pleased but with sweet and delightful things. Now O Christian get another taste, a spiritual relish of heavenly things, Psal. 34. 4. O taste and see that the Lord is good, blessed is the man that putteth his trust in him. 4. The smell is delighted in the ways of godliness. Hence it's called the savour of ointment. And graces are resembled to spices for their fragrancy. When the Alabaster box of ointment was opened, it perfumed all the room. The godly have a good savour, they leave a sweet sent behind them, Prov. 10. 7. The memory of the just is blessed, but the name of the wicked shall rot. The righteous have a good name, and they live, when they are dead. The wicked go out like the snuff of a candle. Then 5thly for touching, there's delight in that likewise. The Demonstrat. 2. All the ways of godliness are rational ways poor woman had the sweetest touch that ever she met with, Mat. 9 21. Let me but touch the h●m of his garment, and I shall b●e whole. And thus in every sense there's delight. A second Demonstration is: All the ways of godliness are rational ways: There are observed (according to Philosopher's directions) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rational and irrational desires. As we are to pray to be delivered from unreasonable men: so from unreasonable desires. The very heathens scorned sensual brutish delights. Clemens Alexandrinus brands gluttony by two significant words, viz: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Tully tells us; Nemo dignus nomine hominis, qui unum diem velit ess● in voluptate. So that drunkenness, gluttony, &c: are irrational, brutish, sensual pleasures. Godliness only hath rational pleasures, so that the pleasures of Godliness are suitable to the principles of right regulated reason. They indeed elevate and are above it: yet Rom. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quod nostrum sacrificium sit ejusmodi ut de eo possimus ●ationem poscentibus reddere. Origen. Demonstrat. 3. All the ways of godliness are made up of love. not contrary to it. there's reason in every holy duty, there's rationality in the paths of wisdom. Carnal reason doth not apprehend it: but spiritual and illuminated reason apprehends the ways of holiness to be most rational, and the godly man to be the man of understanding. Hence a wise man and a godly man, a fool and a sinner are synonymous terms in the proverbes of Solomon. The third Demonstration is, the ways of godliness must needs be ways of pleasantness, because they are all made up of Love. What comes from a principle of love hath much delight and pleasure in it. Now every principle of the way of God is love. God sets his heart upon us, and that love to us makes our love reciprocal to him. Love I may term, Vehiculum animae, the chariot of the soul. It carries on the soul swiftly unto God, Be the way smooth or rugged, fair or fowl, love will carry the soul on with expedition. A love to godliness will make thy soul delight in it abundantly, Cant. 3. 9, 10. King Solomon made himself a Chariot of the wood of Leban●n, he made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem. A strange expression that the midst of the chariot should be paved with love. The chariot whereby Christ doth carry his people up and down in this world, and brings them to himself, is such a chariot, as the midst thereof is paved with love, Peruse vers. 7, 9, 10: compared together. Behold this bed which is Solomon's, threescore valiant men are about it, of the valiant of Israel. King Solomon made him a chariot of the wood of Lebanon, etc. The bed of Solomon, is to be understood of the rest and glory which the Saints shall have with Christ eternally. And by the Chariot of Solomon, the ways wherein Christ carries his people up and down in the world to himself and in the midst thereof is love. Such ways than must needs be pleasant. What we love we delight in. Ps. 84. 1. How amiable are thy tabernacles, O Lord of hosts: my soul longeth, yea even fainteth for the courts of the Lord. The 4th demonstration is; The ways of godliness must needs be ways of pleasantness, because they have the presence of God; and Demonstrat. 4. Ways of godliness have God's presence. in these ways God communicates himself unto the souls of his people. Holiness is God's Image▪ and God delights himself in his own Image; and therefore he lets out the influence of his love, and manifests his peculiar presence to those that walk in these ways. Thus Enoch walked with God, and God translated him. Thus the Apostles sang in prison. They had merry hearts, because God was with them. Thus David at Ziglag encouraged himself in the Lord his God, 1 Sam. 30. 6. God is in them, and let's out himself unto them: Now the quintessence of all good put together is in every beam of God's reconciled countenance, and therefore when God thus manifests himself to a soul, there mustneeds be delight. This made the Apostles rejoice, when they had been beaten: This made the martyrs kiss the stake; For they apprehended a glymps of God's loving countenance, and this revived their spirits: some of them said, Be of good cheer, we have a sad breakfast, but we shall have a merry supper with the Lamb. 5. The ways of godliness have all the properties of such a good as is Demonstrat. 5. The ways of godliness have all the properties of a desirable good. most desirable and delightful to the soul. Philosophers distribute them in honestum, ju●undum & utile. All these are appropriated to godliness. 1. It's honestum, of good report, Phil. 4. 8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 2. Jucundum. No delight like the ways of Religion. Then ther●s delight in the soul, when it's in a right frame and temper. Now the soul is in no such temper; but in the ways of Religion. A good conscience, or as it is rendered, a good or merry heart is a continual feast. And James 5. 13. Is any among you afflicted? let him pray: Is any merry, let him sing psalms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if one's mind be right. Thus the Law was David's and Paul's delight. 3. Vtile, much emolument accrues to a godly man. In the left hand of wisdom are riches and honour. And we read. 1 Tim. 6. 6. Godliness with contentment is great gain. God is a liberal paymaster to his servants, and none ever went away loser's by the service of God. Heathens faired the better for their compassion to the Israelites, Exod. 1. 21. And it came to pass, because the Midwives feared God, that he made them houses. Obed Edom faired the better for entertaining the Ark. The Sareptan widow for entertaining the Prophet: Potiser for Joseph. God's people receive benefits by others, and are beneficial to others. 4. To these I add a fourth, Bonum Honorabile. Riches and honour are with wisdom. None so honourable as God's servants. No such honourable ways as the ways of Religion. The paths of wickedness are base and ignoble. Antiochus is called a vile person, Dan. 11. 21. And in his estate shall stand up a vile person, to whom they shall not give the honour of the Kingdom, but he shall come in peaceably, and obtain the Kingdom by slatteries. But godliness is honourable. Honour est in honorante. What shall be done to the man, whom the King of Heaven delights to honour. And we read, Act. 17. 11. These were more noble than those in Th●ssalonica, in that they received the word with all readiness of mind, and searched the scriptures daily whether those things were so: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence Ignatius said, Nobilitas & antiquitas mea Jesus Christus. Godliness is an honourable service. The ways of Wickedness most ignoble and dishonourable. 5. It's bonum conveniens, a good suitable and commensurate to the desires of the soul. The soul is a heavenly borne being, spiritual, immaterial, and nothing can be suitable, but that which bears a like proportion. The soul is not nourished with husks, pleasures, profits, delights of the world. No earthly thing can satisfy the vast and boundless desires of an immortal soul when the Depth says, It's not in me: the sea it's not in me: the eastern and western treasures of gold & spices say, It's not in us: from God alone cometh satisfaction. He alone can fill up the Angles of our heart, Psal. 90. 4. O satisfy us early with thy mercy, that we may rejoice, and be glad all our days. We may eat and not be satisfied, that's a curse threatened, Micah. 6. 14. Thou shalt eat: but not be satisfied, and thy casting down shall be in the midst of thee, etc. We may see varieties of delightful objects: and yet not be satisfied, Eccles. 1. 8. The eye is not satisfied with seeing, nor the ear filled with hearing. We may love silver and yet not be satisfied, Eccles. 5. 10. He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: But Jer. 31. 14. And I will satiate the souls of the Priests with fatness; and my soul shall be satisfied with goodness saith the Lord. Pleasures, riches, honours, profits, are not suitable goods. But holiness is suitable and satisfactory to the soul. 6. Bonum perman●ns. Riches make themselves wings and fly away. Friends are perfidious. Creature comforts are like Job's deceitful brook. But godliness is durable. Prov. 8. 18. Riches and honour are with thee, yea durable riches and righteousness. Holiness lasts to eternity. When all leaves thee, a good Conscience keeps thee company in Heaven. Do you then desire an eternal permanent good! get the fear of God principled in your hearts. Demonstrat. 6. Drawn from encouraging delight which God hath promised. The 6th and last demonstration shall be drawn from the many incourageing delights that God hath provided for them. They enjoy the garden of Eden, a paradise of delights here upon earth, their lives are sweet and delightful: for they have a God to go to, to call him Abba, father: They have Christ their Mediator: the spirit of truth, their comforter. They have thee the sweet springes and Rivers of Ordinances to refresh them, and rich and precious promises. They have in them a grand Charter, full of immunities and glorious privileges. And they have a Christ, the tree of life, and what he hath is put forth for their good. he's a counsellor to instruct them, a fountain to cleanse them, a mighty God to defend them: so that having all these helps and Encouragements from the holy Trinity, from the promises, from the ordinances, they must needs suck sweetness out of these breasts of consolation. Review all these demonstrations, and from them learn to set a high price of, and delight yourselves in the ways of Godliness. Therefore this doctrine serves, 1. For an Use of conviction, to convince Use. 1. For conviction. the world of their exceeding great folly in their prejudicated opinions against the ways of godliness. They are unacquainted with the amiable beauty & sweet refresh of divine wisdom, and therefore they speak evil of that which they know not, prejudging and rashly censuring God's people for melancholy, dumpish spirited persons. These deal with the ways of God as the Pagan Persecutors with the primitive Christians: They put them in Bears and dogs skins, so to render them odious to the multitude, than they baited and worried them. Just so profane men now adays put religion into ugly conceits: they censure Professors of religion for dissemblers, and hypocrites, and the profession itself sour, unpleasant and burdensome, and thus they revile the ways of God. But these people's tongues are no slanders. They even fight against their own shadows, or else make a man of clouts and then fight against him. This is their fancy, their conceit, and their groundless misprission: Not that there's any such thing as they fancy in the ways of godliness: For all the ways of Godliness are lovely and excellent, sweet and delightful unto the Saints of God; only thou judgest ignorantly and rashly. Thy eye is like one that hath the yellow Jaundice, which seest all things yellow. Thou hast a natural eye and therefore canst not discern aright of the ways of God, 1 Cor. 2. 14, 15. But the natural man receiveth not the things of the spirit of God: for they are foolishness unto him: neither can h●e know them: for th●y are spiritually discerned. But he that is spiritual judgeth all things: yet he himself is judged of no man. Thou hast a dull ear & therefore wilt not hear the voice of a spiritual charmer, charm he never so wisely. Thou hast a carnal taste, and therefore canst not relish and taste sweetness in God's ways: Thou hast all thy affections disordered and out of frame, thy love, joy, desire are upon the world. Thou followest other lovers, pleasures, lusts, profits. These have bewitched thy heart and took up thy delight: and therefore thou art a mere stranger unto the ways of godliness. I would gladly convince carnal men, that there's no delight in carnal, sinful pleasures. I have proved largely that the ways of godliness are the only ways of pleasantness. I'll propound some convictions that the ways of sin and wickedness have no real solid pleasure, no true delight and contentment in them. 1. The ways of wickedness afford only sensual, fleshly pleasures. Convict. 1. The ways of wickedness afford sensual pleasures. The drinking gaming, epicurizing of ungodly men only reacheth to the sensual part. And what shall I pamper a carcase, that which must be worms meat, and shall I neglect my precious soul? what shall Christ, heaven, eternity be neglected for satisfaction of a base lust, a few paltry pleasures, which last but for a season? If carnal wisdom be sensual, much more carnal lusts, Jam. 3. 15. This wisdom descendeth not from above: but is earthly, sensual devilish. Will the glutton please his brutish appetite; will the drunkard dare to make his throat his tunnel, his belly his barrel for a little sensual pleasure, and hazard his immortal soul to all eternity? 2. there's much mixture of inward sadness, many damps of spirit amidst all the carnal pleasures of wicked men, Prov. 20. 17. Convict. 2. There's inward sadness amidst outward sinful pleasures. Bread of deceit is sweet to a man: but afterwards his mouth shall be filled with gravel. And in the midst of laughter the heart is sorrowful. Ambrose hath a notable expression to this purpose. Vides convivium peccatoris, interroga ejus conscientiam, etc. Thou seest the wicked man's feasting▪ but question with his Conscience; doth not that stink more filthily than any sepulchre. Thou seest his joy, his lustiness, thou wonderest at the abundance of his riches, children: but couldst thou look within, thou wouldst see wounds of Conscience, sadness and heaviness of spirit. A wicked man may put on a merry countenance, though his heart may be sad. When Belshazar was a carousing, a damp of heart seized upon him presently as soon as he saw the hand writing. Damocles at a great feast had a sword hanging over his head with a twined thread. All these pleasures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mixed with sorrow and vexation of spirit. 3. Carnal pleasures produce the curse of God. What delight Convict. 3 Carnal pleasures bring a curse. couldst thou take in a time of infection to have a brave suit of apparel with the plague in it? what delight in drinking poison in a guilded cup. Aggrippina tempered poison for Claudius in that meat wherein he most delighted. Thou followest the career and swinge of thy affections. God makes thy strongest affections thy thy strongest afflictions. David was most crossed in Absolom, and Adonijab, Amnon in Tamar, Jonah in his Gourd. A voluptuous man delights in gaming, by gaming God brings him to poverty. A glutton makes his belly his God, God makes his table his snare. The drunkard's cup is become his poison. What seavers, dropsies and diseases accompany him? The slothful man, who sleeps out his time, is clothed with rags. Give me, saith chrysostom, one voluptuous man, that is idle and hath his health. Idleness is the chamber of all diseases. Drunkards pull the houses of their bodies about their ears. 4. Carnal pleasures are vanishing and momentary. All the Convict. 4. Carnal pleasures are vanishing momentary. merry meetings, sports, pastimes are but flashes, a blaze and soon gone, like crackling of thorns, Eccles. 7. 6. For as the crackling of thorns under a pot: so is the laughter of the fool. Either they leave us or we them. Haman was banqueting and in great request with the King, upon a sudden out of favour and hanged upon a gallows. Can any man of wisdom delight in fickle, flashie, vain things? Isai. 55. 2. Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. If the pleasures of the wicked would hold for ever, than they would have somewhat to say for themselves: But they are gone upon a sudden. 1. They are gone from thee. They are like a snowball, presently they melt away. Riches make themselves wings. They are gone from thee in thy youth. The candle of the wicked is soon put out. Or else when thou comest to be old, thou wilt say as Barzilla● did, 2 Sam. 19 34. How long have I to live, that I should go up with the King unto Jerusalem? Or else 2. Thou art gone from them. When death arrests thee to appear before the Judge of Heaven and earth, then farewell all pleasures, merry meetings, boon companions: All sports will leave thee, than thou must be in eternity; And O how doleful will that sound be to thee; The season is passed now, the Judge hath veiled his face: thy cursed delights in burning lusts will end in eternal burn. 5. All the carnal pleasures in the world are not able to satisfy Convict. 5. the soul. Haman was discontent amidst all his glory for want of Mordecays bended knee. Witty jests, melodious music, stately buildings, delicate cheer; how can these satisfy the soul? Do they leave any sweet contentment behind them? No, there's a sting in the Conscience. What man of wisdom can comfort himself when he goes to bed, when he hath spent the day passed in carnal lusts, sinful pleasures? Let me ask thee, and O▪ that thou wouldst ask thy soul the question, what benefit have I got by the society of debauched Ruffians? what comfort can I take from my chambering and wantonness? what delight in my drinking, carrowzing & healthing? O ask thy Conscience, and if it be not feared, it will tell thee, all these are miserable comforters. Believe it Christians, soul delights only leave a sweet relish in our souls after their acts are past. When we are reading, hearing, praying, meditating, Oh! what joy doth there remain upon our spirits. One dram of such spiritual joy will more cheer up our spirits, than all the joy in harvest and the dividing the spoil with the mighty. But on the contrary, sensual, carnal pleasures, when their acts are over, then is the beginning of our torment. 6ly, and lastly. The final period and end of all finfull pleasures is eternal destruction. Job. 20. 12. Though wickedness be sweet in Convict. 6 The end of sinful pleasures is eternal destruction. the mouth, though he hid it under his tongue: yet his meat in his bowels is turned; it is the gall of asps within him. Prov. 23. 31, 32. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. At the last it biteth like a serpent, and stingeth like an adder. Prov. 7. 22. 23. He goeth after her straightway as an Ox goeth to the slaughter or as a fool to the correction of the stocks, till a dart strike thorough his liver, as a bird hasteth to the snare and knoweth not that it is for his life. Prov. 5. 11 And th●u mourn at the last, when thy flesh and thy body are consumed. Sensual pleasures lead to and fit us for destruction. Isai. 5. 14. Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth shall descend into it. Job. 21, 12, 13. They take the timbrel and harp, and rejoice at the sound of the organ: they spend their days in wealth, and in a moment go down unto the grave. These are they that come to a fearful end. Your sorrow shall be proportionable to your joy. Rev. 18. 7. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: For she saith in her heart, I set a queen, and am no widow, and shall see no sorrow. O that these premises might deeply affect all voluptuous livers. Consider amidst all thy delights, what will there not be bitterness in the end? will not days of mourning come? cups of trembling for cups of healthing and carousing? Eccl. 11. 9 Rejoice, O young man in thy youth, and let thine heart cheer thee in the day●s of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: But know thou that for all these things God will bring thee into judgement. If after every intemperate draught a cup of scalding lead were poured down thy throat, how grievous would that be! The end of all thy intemperate pleasures will be worse. Job. 2. 20. His eyes shall see his destruction, and he shall drink of the wrath of the almighty. Now thou delights in long sitting amongst drunkards (though thou canst not patiently stay out a sermon) but thou shalt drink of the cup of God's wrath eternally. O that what hath been said might terrify all profane persons, voluptuous livers, that seeing the sad, dismal condition of carnal pleasures, they would make a better choice. To which purpose I press a second use, for exhortation. Let me beseech you as you consult the eternal good of your immortal Use. 2. For Exortation. souls to delight your souls in the ways of godliness. No true pleasure to be found else where. O make God your delight, your joy, let your spirits be solaced in the ways of God. David would rather be a doorkeeper in the house of God, then to dwell in the tents of wickedness. Be your condition never so mean, your sorrows in the world multiplied: yet all's abundantly made up in the joy of God's loving and reconciled countenance Account then the sabbath a delight: Hear with delight, pray, read and meditate with delight. If you take a delight in the ways of God, assure yourselves, God will come in and you shall see and taste more sweetness in God, then ever you did all the days of your life. I formerlysurveyed all the ways of God, and concluded they were the only pleasant, delightful ways in all the world, And the more I meditate on them the more delight I find in them. The young Levit's heart was merry when preferment was offered to him; much more joy is in that soul which is preferred to a sweet communion with Jesus Christ. The soul is ravished with the love of Jesus Christ, The joy is unutterable. A stranger cannot intermeddle with it. It's a saying of Bernard. Vis nunquam esse tristis, bene vive. I persuade you to make a blessed change ofearthly to get heavenly, of carnal to get spiritual, of momentany and transient to get permanent pleasures. A rich man delights in his riches, a voluptuous man in his pleasures, an ambitious man in his titles of honour. And what real contentment can be found in all these? but a godly man delights in Christ. Christ is his joy, his hope, his love, his desire, his honour. 1 Pet. 2. 7. Unto you which believe he is precious: But unto them which be dissobedient, the stone which the bvilders dissallowed is made the head of the corner. Will beauty delight you? Christ is the fairest of ten thousand. Will riches and honour take you? In the left hand of wisdom are riches and honnours. What are your desires? Be they what they will (and the desires are boundless) yet read, Ps. 37. 4. Delight thyself in the Lord, and he shall give thee the desires of thine heart. O! then be no longer a stranger to the ways of wisdom. O delight in the promises, and you shall suck sweetness out of these breasts of consolation. Delight yourselves in the divine ordinances, and with joy you shall draw water out of these wells of salvation. O delight in Jesus Christ, Isaih: 12. 3. let your whole desires beset upon him. And he's fair and pleasant for delight, Cant. 7. 6. How fair and how pleasant art thou, O love, for delights! Get your hearts in Love with Christ and his ways; And one spark of love will beget a flame of seraphical affections. What you love, you will most delight in. I proceed to a third Use for trial and examination: Every one Use 1. for examination. lays claim to the duty: They profess delight in Christ and in his ways: As it was said, When the Son of man comes, shall he find Faith on the earth? so when Christ calls us to account, shall he find this true delight in his ways? This pleasantness may be much mistaken, and many pretend to it, who have no right nor portion in it. Many mistake natural pleasantness for spiritual pleasantness: Therefore it nearly concerns us to examine ourselves whether this pleasantness be natural or spiritual. I'll lay down some Qualifications of spiritual joy and pleasantness. 1. Spiritual joy and pleasantness is serious, grave, composed. God's Qual. 1 children rejoice with prudence: Whereas in a natural pleasantness there's much lightness in carriage, much vanity and indiscretion. God's children are careful to let no misplaced word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, come from them: Natural joy wants this circumspect, considerate behaviour. 2. Spiritual Joy is such as can stand with fear, and the work of Qual. 2 Repentance and Humiliation, Psal. 2. 11. Serve the Lord with fear, and rejoice with trembling. Psal. 112. 1. Praise ye the Lord: blessed is the man that feareth the Lord, that delighteth greatly in his commandments. This transcends the sphere of the activity of natural joy: It never looks at Humiliation and godly sorrow for sin. These dash its mirth presently, and spoils all the sport of a natural man. 3. Spiritual Joy hath God for its object: The joy of the Lord Qual. 3 (saith Neh●miah) is your strength. So David encouraged himself in God. Now natural joy looks no higher than Farms, Pleasures, Friends, Profits in the World; If riches increase, then are their hearts set on them. 4. Spiritual Joy delights in all ways of Wisdom: It's said of Herod Qual. 4 that he heard John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sweetly; but he could not brook the seventh Commandment. Many natural men can delight in some way of wisdom, so far forth as they please their fancies. The stony ground received some truths with joy; but could not close with other truths: That joy which is spiritual, delights in all the Commandments of God respectively: There's an equal and indifferent respect unto all God's Commandments. 5. Spiritual Joy is the strength of the soul, and carries it on in the Qual. 5 ways of God more fully: It's as Oil to the Wheels to facilitate its motion. Are your spirits revived in the ways of God? Are you carried on with vigour and delight in the ways of Godliness? Are your motions more quick and nimble? What life have you felt 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 cheerful performance of duty, and make the Chariot Wheels of your souls move swiftly? Then this is a spiritual joy: Whereas natural joy makes a man's heart dead in spiritual things. When men are full of worldly joy, if you interpose some savoury 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 figtree shall not blossom, neither shall fruit be in the vines; the labour 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 rejoice in the Lord, and joy in the God of my salvation. A soul that hath only natural pleasantness is all amort, and quite cast down, when any affliction befalls it: But a soul that hath spiritual pleasantness amidst all sorrows, finds comfort in God to swallow them all up. When crosses and afflictions befall a child of God, then is the time for trial 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 Use 4. For Direction. carry on the work of God cheerfully? A. 1. Take heed of allowing thyself in any secret sin: A secret sin allowed of will dash all thy mirth. I told you before a● saying of Luther: for its excellency I remind you of it again. Vnagu●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 complained of broken bones, and Prays, Restore unto me the joys of thy salvation, that the bones which thou hast broken may rejoice. 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 labour for more knowledge of them: Labour to know the beauty, and excellency, and incomparable riches of Christ. The ignorant people ask, What is thy beloved more than another beloved? Labour to comprehend with all Saints the height, 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 th●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 carries 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. Marry pondered Christ's words in her heart: Sequester therefore your souls apart from all worldly entanglements, and meditate of the riches of Christ, of the excellency of his ways, and by this means your spirits will be elevated, and you'll 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 dost, 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 dost 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 thyself 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 Use 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 by 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 ●abor to comfort others, with those comforts wherewith you yourselves have been comforted in particular. And so walk in the ways of God: Let your actions be so carried, 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. Rejoice 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 rejoice for ever in that which I create: for behold, I create Jerusalem a rejoicing, and her people a joy. A joy in the abstract, and it's God's 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 cheerfully: 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 rejoicing, that your names are written in the Book of Life: The Lord set home these truths unto your consciences, and move your hearts to embrace the ways of godliness. I proceed to the second Doctrine, That all the paths of Divine Wisdom or Godliness, are full of peace to the sons and daughters of Doct. 2 peace. This truth I shall prove by Scripture, confirm by Reason, and press it home unto your Consciences by way of Use and Application. For proof of Scripture, Psal. 37. 11. But the meek shall inherit 1. The Doctrine proved by Scripture. the earth, and shall delight themselves in the abundance of peace, and v. 37. Mark the perfect man, and behold the upright: for the end of that man is peace. Isa. 26. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Isa. 48. 18. O that thou hadst harkened to my commandments, than had thy peace been as a river, and thy righteousness as the waves of the sea. Isa. 54. 13. And all thy children shall be taught of the Lord, and great shall be the peace of thy children. So Isa. 59 8. The way of peace they know not, and there is no judgement in their go; they have made them crooked paths, whosoever goeth therein shall not know peace. Jer. 33. 6. Behold, I will cure them, and reveal unto them the abundance of peace and truth. Ezek. 34. 25. And I will make with them a covenant of peace, and will cause the evil beasts to cease out of their land, and they shall dwell safely in the wilderness and sleep in the woods. Even mountains bring peace, Psal. 72. 3. The mountains shall bring peace to the people, and the little hills by righteousness. So are the beasts of the field at peace, Job 5. 23. For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. Officers are made peace, Isa. 60. 17. For brass I will bring gold, and for iron, silver: I will also make thine officers peace, and thy exactors righteousness. Their habitation is peaceable, Isa. 32. 18. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. Their life peaceable, 1 Tim. 2. 2. We are commanded to pray for kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. Their wisdom is peaceable, James 3. 17. But the wisdom that is from above, is first ●ure, then peaceable, gentle, and easy to be entreated; full of mercy and good fruits, without partiality, and without hypocrisy. Let's inquire into the reasons of the Point. Consider, 1. Godly Reas. 1 persons are sons of peace, Luke 10. 6. And if the son of peace be there, your peace shall rest upon it; if not, it shall turn to you again. And if sons, heirs, peace is their inheritance and legacy. John 14. 27. Peace I leave with you, my peace I give unto you. John 16. 33. These things I have spoken unto you, that you might have peace; in the world you shall have tribulation: But be of good cheer, I have overcome the world. Consider their several paths and ways, either in this life and pilgrimage, Reas. 2 in their deaths and after death. 1. For their life: Notwithstanding afflictions and persecutions, troubles from the world; yet their whole life is peaceable. A God reconciled, a Conscience pacified, makes them full of peace amidst varieties of troubles. 2. In their deaths: The remembrance of their uprightness of heart, and their utmost endeavour to serve God in sincerity, brings abundance of peace, inward peace, a tranquillity in their spirits, 2 Kings 20. 3. I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. Whatever storms may be from the Flesh, Devil and World; yet a serene, pacified conscience, makes a great and quiet calm in the soul. 3. After death, in Eternity they feel the fruits of peace, the compliment of blessedness. A third Ground shall be taken from the nature of Divine Wisdom Reas. 2 and Godliness. For first, Wisdom only can direct to peaceable paths: Ways of wickedness lead us into Precipices and Dangers: Wisdom shows the good and right way: This Samuel shown the people, 1 Sam. 12. 23, 24. Moreover, as for me, God forbidden that I should sin against the Lord, in ceasing to pray for you: but I will teach you the good and the right way. Only fear the Lord, and serve him in truth with all your heart: for consider how great things he hath done for you. 2. Wisdom protects its followers in the ways of peace: It shows them the good way, and protects and defends them in it, Prov. 4. 6, 7. Forsake her not, and she shall preserve thee; love her, and she shall keep thee. 3. Wisdom and Godliness remove all stumbling Blocks, Envy, Malice, Pride, etc. Enemies to peace, Prov. 4. 12. Wh●n thou goest, thy steps shall not be straightened; and when thou runnest, thou shalt not stumble. 4. Wisdom satisfies the hearts of those who are its followers: The spirits of the godly are quieted, and established in those ways; whereas still there are troubles, and vexations, and disquietness in ways of wickedness: But godliness pacifieth the conscience, and quiets the spirits of God's children. The fourth and last ground shall be drawn from the causes of true Reas. 1 peace. Now the ways of the godly must needs be peaceable paths. 1. Because they have a God reconciled, 2 Cor. 5. 19 to wit, That God was in Christ, reconciling the world to himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation. 2. They have a Mediator and Prince of peace, Eph. 2. 14, 15. For he is our peace, who hath made both one, and hath broken down the middle wall of partition betwixt us. Having abolished in his flesh the enmity, even the law of Commandments, contained in Ordinances, for to make in himself of twain one new man, so making peace. Isa. 53. 5. 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. Isa. 5. 6. For unto us a Child is born, a Son is given, and the government shall be upon his shoulder, and his Name shall be called Wonderful, Councillor, The mighty God, The everlasting Father, The Prince of peace. 3. They have the Gospel of peace, Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things? 4. They have a conscience at peace: The answer of a good conscience quiets their spirits. Hic murus aheneus esto, etc. And now let's apply this by way of Information, Instruction, and Consolation. 1. For Information, That the ways of godliness are the only peaceable ways: Not only eminenter, but exclusive: What p●ace, said Jehu, etc. No peace with lusts, no peace in the ways of wickedness, Isa. 57 20, 21. But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. Th●re is no peace, saith my God, to the wicked. Whatever jollity and quietness wicked persons enjoy from without; yet there's war at home: A tortured conscience will dash all thy sports: But a child of God, though wars may be without, yet he enjoys peace at home with God and a good conscience. I shown formerly the causes of peace, wicked men want all these. God is their enemy, Christ their enemy: The Gospel thunders out anathemas against them: As for those mine enemies that would not have me to reign over them, bring them out, and slay them before me. For Instruction▪ 1. Be instructed in these particular Duties. 1. Select the ways of godliness, and walk close in them: Turn neither to the right hand nor to the left: Walk strait forward, and square all your actions by the rule, which is the Word of God. When men relinquish their callings, and walk out of God's ways, than troubles and calamities befall them, and they can take no comfort in them. But when thou walkest exactly, and keepest close to God, whatever crosses befall thee, thou mayst take comfort: inward peace thou mayst enjoy in the midst of outward troubles. 2. Get a spiritual acquaintance with God, Job 22. 21. Acquaint thyself with him, and be at peace, thereby good shall come unto thee, Job 34. 29. When he giveth quietness, who can make trouble? and when he hideth his face, who then can behold him? Get thy peace made in heaven. 3. Prize at an invaluable rate the pearl of a good conscience, and take heed of sinning against thy conscience: Wouldst thou walk without trouble? walk uprightly (as was before mentioned) for it's undoubtedly true, That he that walketh uprightly, walketh truly: but he that perverteth his ways, shall be known. 'Tis true, offences will come, and many scandals and hardships we shall meet withal in our way to Heaven: But if we can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we shall be as bold as Lions: Uprightness only hath boldness: The upright is as bold as a Lyon. 4. Choose any affliction, rather than wound thy conscience by the least sin, Job 36. 21. Take heed, regard not iniquity: for this hast thou chosen rather than affliction. To procure peace with men, O do not hazard thy peace with God, and the serenity of a good conscience: No peace like to the peace of a good conscience. Here's comfort to God's people: Amidst all their troubles they enjoy abundance of peace: The serenity of a good conscience quiets their spirits, so that the fiercest turbulent Euroclydons cannot shake them. Object. O but I have many perplexities of conscience: I go mourning all the day long: God shooteth his keen Shafts at me, and vexeth me in his sore displeasure. 1. For answer I demand: Art thou weary of the burden of thy sins, and art thou sensible of thy insupportable burden? Art thou acquainted with thy miserable condition, and apprehensive of thy wretchedness? 2. Dost thou willingly allow thyself in no sin, though never so secret, though sin of delight or constitution? 3. Dost thou desire grace for to sanctify thee, as well as mercy to pardon thee? Wouldst thou rather be rid of thy sins, than the punishments due to them? Then thy condition is full of hope: And I shall propose these counsels to thee. 1. To lie in the way where Christ comes by, at the Pool of Bethesda. 2. Unbare thy Wounds unto him: Look unto the Brazen Serpent. 3. Stand not in thine own light, but harken to God's voice in his Messengers, Psal. 85. 8. I will hear what God the Lord will say: for he will speak peace unto his people and to his saints: but let not them turn again unto folly. 4. Continue thy duties: Add more Oil to the flame: Be more swift to hear, more fervent in the spirit: When God holds up thy spirit to continue cheerfully in the performance of thy duty, there's mercy in store for thee. 5. Remove all hindrances of thy peace, all murmuring discontented expressions: If peace comes not as soon as thou wouldst have it; take heed of Rachel's passionate language, Give me children, or else I die. 6. Cherish those motions of the spirit and feelings that Christ puts into thy heart: When Christ gives thee one good look, O make much of it! 'Tis mercy thou hast one good look: O set a high prize of it! Christ sometimes comes and dines, and sups with his Spouse, and then she is overjoyed: other while he absents himself from her, then she's sick for him. Now whenever Christ inspires a good motion into thy heart, be sure thou cherish it: When ever he smiles upon thee: O! observe it and make much of it. And seventhly and lastly, Wait, and resolve not to be driven from thy Father's door: Though he slay thee, yet put thy trust in him: Though he be angry with thee, yet still praise him: Wrestle with him, as Jacob did, and at last thy desires will be granted, and thy joy shall be full. The dignity of the Soul. Mark 8. 36. For what shall it profit a man, if he shall gain the Serm. 10. St Maries Oxon. March 10. 1650. whole world, and lose his own soul? OUr Saviour Christ in the verses immediately foregoing, exhorteth his disciples, to deny themselves, v. 34. He lays down a Reason verse the 35th, wherein he prevents a tacit objection, Is it not good (methinks) to look to ourselves, and to sleep in a whole skin? No, thou mistakest thyself, whilst thou thinkest to save thy life, thou will lose it; For whosoever, etc. But further, they might say, we must bid adieu to the world, our loss will be wonderful great: But compare thy loss and gain together; If thou gainest the world, O miserable gain! oh dreadful loss! if in the interim thou hazardest thy precious soul; For what shall it profit us, etc. The words are a weighty reason evidently convincing us of this truth; That the gain of the world is a miserable, unprofitable gain, purchased with the loss of the soul. The words are propounded by way of question, and contain virtually a vehement negation. As if he should say; The gain of the world will not profit; there's no comparison, the world is base, and contemptible, the soul excellent, and invaluable; Is there any compare between gold and dross, excellency and baseness, the soul and the world? Wherein observe, Division. 1. The things compared, the soul, and the world. 2ly. The purchaser. A man. 3ly. The price paid, and shall lose, etc. 4ly. 1. 2. 3. 4. 5. The purchase. The whole world. 5ly. The miserable bad bargain. What shall it profit, etc. I'll a little insist in the explication of the words, and then draw forth the Doctrines contained in them. Here's a question propounded of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; This affirmative question hath the force of a strong negation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It will not profit, not the least advantage will ensue; he'll reap no gain, 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 pains he will; make the most of what he hath got, yet unprofitableness will be the Catastrophe; No man shall far 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 gain 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 speaks of several 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, delightful, 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 soul? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mulctabitur animâ. O dreadful loss! oh lamentable hazard! the worst bargain that ever was made, the most mad purchase that ever was got; To lose thy precious soul for base dirt, trash, pelf, vanity, to lose one soul for a whole world, is a lamentable bargain purchased at too dear a rate. By soul is here meant the rational soul; which is defined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some render, actus primus, perfect habea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anima est tota in toto, & tota in qualibet parte corporis, the most noble part, for wa informans. The soul of beasts, their sensitive soul is annihilated: the soul of a bruit-beast might admit a fair dispute. That which hath life is more noble than lands, buildings, &c: which are inanimate. But there's no compare, between the soul and the world, an immortal soul, a material earthly world, and immaterial, and spiritual soul, of all created things the soul is a none-such, beyond compare, invaluable, and hath the pre-eminence. It's fare from my intententions to read a natural Philosophy lecture upon the essence and operations of the soul; I may not mistake the Pulpit for the Schools, & stuff up a Sermon with Philosophical notions: though I discard not Philosophy as a handmaid to Divinity, yet I had rather have one proof from the scriptures than from them all, I prefer this one verse before all their elaborate volumes: my proofs therefore shall be altogether scripture proof. That which from these words I lay down for a foundation of my discourse, is this entire doctrinal conclusion. That the gain of the world can in no wise countervail the loss of o●● Doct. propounded. soul. For the unfolding whereof, I purpose (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to make a comparison between the soul and the world, the excellency of the one, and the baseness of the other; that shall constitute the doctrinal 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 soul? For representation of the soul's excellency; I'll enhance the dignity, price and value thereof in these 7 ensuing singularities. 1. The excellency of the soul consists in its excellent and high original. Singul. 1: The soul is the breath of God. The soul is the very breath of God, Gen. 2. 7. Job. 33. 4. The soul is not ex traduce, by carnal generation, nor by derivation or propagation from the Parents, but it's immediately inspired by God Zech. 12. 1. Cr●ando infunditur, & infundendo creature; so St. Augustine. 2ly. Consider the pattern after which the soul was created, and Sing. 2. The soul was created after God's image. Corruptus corruptum, leprosus leprosum. that was the exactest pattern, 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 himself, 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 its father: this inhanceth the soul, that it resembles its Creator. 3. Consider the soul's spirituality, and immateriality. The soul Singul: 3. The soul is spiritual. was not made of dust, nor shall ever be resolved unto dust. It was not made of the gross substance of the earth, but immediately form by God. The soul and spirit are coupled together, 1 Thes 5. 23. Heb. 4. 11. Luk. 23. 46. The soul is a spiritual, immaterial, incorporeal substance. 4. Consider the soul's immortality, and eternal duration, Eccles. Singul. 4. The soul is immortal. 12. 7. Matth: 10. 28. Both body and soul shall be immortal at the resurrection and reunion. The soul is capable of no corruption nor mortality at all. As soon as the body moulders away, the soul leaves the body; But not only the soul, but the body at the resurrection shall be immortal and incorruptible, 1 Cor. 15. 34. Phil. 3. 21. The soul runs parallel with the longest line of eternity. The soul hath no contrary corrupting qualities; It depends not on the matter, not on the body; for when the body is corrupted, and putrified, made meat for worms, the soul is incorruptible, and immortal. 5. Consider the noble faculties of the soul. 2. Noble faculties appertain to the reasonable soul, the Understanding and the Will. Singul. 5. The The soul hath noble faculties. 1 The understanding. 1. For the understanding, it's the bright luminary of the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are used promiscuously in scripture. It's the Pilot to steer the ship; it sits at stern and guides the affections, and ruleth over all the members. The understanding was created marvellous 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 yield ready obedience to its Creators' commands. And though the understanding be blinded, and the will depraved, the affections disordered by reason of Adam's, fall: yet Christ giveth his eyesalve to his people to clear up their understanding, and subdueth their wills unto his will. These are noble faculties: The memory, conscience, affections are reduced unto these two: These faculties difference men from bruit beasts. 6. Consider the invaluable price paid to purchase the soul. Even Singul. 6. The price paid for the soul. no less than the effusion of the blood of Christ. He paid his life for the redemption of his people, the soul must needs be of invaluable worth, that was bought, purchased, and paid for with the blood of the Son of God: O! invaluable price more worth than millions of worlds, more than all Angels in heaven could do, more than if Adam and all his posterity had suffered unto eternity; That the Son of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eternal, God should become a child, the Ancient of days should become the Infant of days, the Divine person should assume an humane nature by an hypostatical union, that he should disrobe himself, and wear the rags of mortality, come into the world, not to reign as a King, but as a servant, to die a painful, shameful, and cursed death, this was an incomparable price, never to be paralleled: And what was the end of all, but to save the souls of his people to pacify God's wrath, reconcile man to God by the death on his cross? 7. Consider the difficulty to save our souls; We have a battle to fight, a race to run, we must be wrestlers, warriors, racers, Singular. 7. It's a difficult matter to save the soul. we are to enter in at a straight gate. Few are saved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It's no easy task (as the ignorant world dreams of) to make our peace with God; when the Son of man cometh shall he find faith on the earth? so, shall he find Repentance, and Love? A common temporary faith, a formal Repentance, a pretended love, are every where to be found, as the sicamores in the valley for abundance: but a justifying purifying faith, a repentance not to be repent of, a love without dissimulation are hard to be found, rare herbs, which grow in few gardens. The world cheats their souls with a shell, a picture, a fancy of faith, they believe as their parents did before them; and so they cheat their souls with a picture and fancy of repentance, they think repentance enough, if they can but mumble over that neck-verse, Lord have mercy upon me; but such lazy, easy, formal devotions, will not serve the turn, see 1 Thes: 1. 3. There is a work of faith, a labour of love, and a patience of hope. Cheap, easy, lazy ways, are suspicious ways: It's the greatest work in all the world, to work out our salvation: some indeed have a sharper, some an easier birth: None are without pangs and throws one time or other. Heart wounding goeth before heart healing, Act. 2. 37. But whoever belongeth to God, shall feel the gall and wormwood, the bitterness of sin. Sin cost David, Peter, Mary-Magdalen, Paul, dear. Now then, that it is such a weighty difficult work to save thy soul, hence the excellency of the soul is the more enhanced and raised. On the contrary, as I have enhanced the soul's excellency in 7 singularities, so I will debase, and vilify the world in as many aggravations. 1. The world is a sty and sink of impurity, 1 Joh. 5. 19 Agrav. 1. The world is a sink of impurtly. What's pure religion, see, Jam. 1. 27. To k●ep one's self unspotted from the world. The world is the mother pollution: the daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pet. 2. 20. The world may not be loved, 1 Joh. 2. 15. You may soon know that all the world hath, 1 Joh. 2. 16. The lust of the flesh, the lust of the eyes, and the pride of life. 2ly. The world is a grand impostor, an arrant juggler. There Agrav. 2, The world is a gr●●d Imposter. are three words, Eph. 4. 14: which describe the world to the life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it courts and compliments as Joab did Abner, and Amasa, as Ja●l served Sisera, as the Panther leaves a sweet sent, and allures the passenger to come to her, and presently he's devoured (as they say) the Sirens songs first lull men asleep, then devours them. The world puts a gaudy fair vizard on the foulest actions: it calleth drunkenness, covetousness, whoredom, by mincing, plausible appellations. The lewd strumpet tells of her bed of ornaments, and braveries, Prov. 7. 16, 17, But mentions not a syllable of the dart striking through the liver, vers. 23. So the wine wherewith the drunkard is intoxicated, allures him with its colour, Prov. 23. 31; but forewarns not of its biting, vers. 32. The world never represents sin in its proper colours, but sub specie boni. Take heed of the world, it will serve thee as Jacob served Laban, change thy wages 7 times: It will serve thee as the High-Priests served Judas, Matth. 27. 4. When an anguish came upon his spirit, and he restored the thirty pieces of silver, saying I have sinned, in that I have betrayed the innocent blood, and they said what is that to us? see thou to that. Then thirdly, the world is a merciless cruel tormentor; Sol●mon found it to be so by lamentable experience, Eccl●s. 1. 14 The covetous man is upon a Rack, his bed is a bed of thorns, his bread, gravel, for the loss of his God Mammon. The ambitious man, loseing honour and preferment, is disquieted, that he cannot enjoy himself, so was Haman, nothing could satisfy him, so long as he wanted Mord●caie's bended knee. The want of a compliment more vexed him, than all his honours contented him. At what a great loss was the young man, when he must forego all his possessions? At what a loss were the foolish Gadarens, when their swine were drowned, they even preferred their swine before a Jesus. 4. The world in its best estate, is vanity, Eccles. 1. 2. The riches, Aggrav. 4. The world is vanity. honours, and pleasures, in this world, are empty broken cisterns, trees without fruit, bare leaves or apples of Sodom, which (as Historians relate) are goodly to the eye, but being touched, dissolve into cinders, and ashes, Isai. 55. 2. Not bread. The world's goods are things which are but shadows, pictures, shells, emptiness, vanity, nothing, in reality and truth, Chimeras, entia rationis, brain fancies; Great expectations we have, Parturiunt montes, etc. The world is a mere lottery, we come to it with heads full of hopes, but return back with hearts full of blanks. 5. The world is unsatisfying and unsuitable to the soul. The Aggrav. 5. The world is unsatisfying. world is material, corruptible, earthly; the soul immaterial, incorruptible, heavenly. How can these be reconciled? What agreement can there be between them? there's no proportion, nor reconciliation. The soul cannot feed on gold, you may as easily fill a bag full of spiritual graces, as satisfy an immortal soul with the world. The riches, pleasures, &c: of the world, are no way suitable, no way satisfying, not in the least measure commensurate to the vast and boundless desires of an immortal heavenly-borne being soul. The high-Priests money could not satisfy Judas; as soon as conscience pricked him, he could keep the money no longer. Honour's could not satisfy Haman; What doth all this avail me, & c? The fool 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 satisfy an immortal soul. 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 days wherein the world cannot help. 1. In the day of affliction, loss of husband, wife, children, what can the world do thee good? In the day of a tormented conscience; all the world's goods cannot pacify a tormented conscience. 2ly. In the day of death. The world cannot bribe death. 4ly. In the day of judgement, no help no comfort from the world. A friend we say is known in adversity; it plainly appears 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 its bravery, in its greatest estate and Aggrav. 7. The World is momentany. confluence is but momentary, transient, it cannot help beyond this life it cannot carry us to eternity; It passeth away, 1 Joh. 2. 17. The ambitious man's, 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 go to bell with him, they cannot corrupt the flames, nor bribe the tormentors. The voluptuous man's hawks, and hounds, cards, dice, cups, shall not go to hell with him: as soon as death surpriseth 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 poor? Death cuts down all with its . 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 vapour, a bubble, transient, momentany, uncertain, of short continuance; Now weigh these together, the excellency of the soul, and vileness of the world, as I have represented them in several particulars. We 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 persuade your hearts to make the better, choice to prefer your precious souls before all the kingdoms 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 remains 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 Terror, Expostulation, Exhortation, Examination, Direction, and Consolation. The first Use is a word of terror and commination; it speaks heavy tidings to all those who prefer the pomp and glory of the world 1 Use for Terror. before their precious souls? how many prefer a base lust before their souls? a penny profit before an immortal soul? This is the condition of thousands, the fare greater part, even of the Christian world. Now because every one will plead not guilty, I'll single out particular persons notoriously guilty. 1. Ignorant persons, who know not the excellency of a reasonable soul, and Ignoti nulla cupido. Discourse of the dignity of their souls; and tell them of the infinite price paid to redeem the souls 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 sin of ignorance in the levitical law had a trespass 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 punished with fewer stripes: Hell shall not be heat so hot for them as for presumptuous sinners, who sin against illumination of judgement, and the bright shining light of the Gospel. But they that suffer the least pains in hell, shall suffer enough: Do not then plead thy ignorance, that's to purge one fault with another. Now if a bare ignorance, Ignorantia purae negationis; an invincible crass ignorance, where means are wanting, (which we 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 soul in these days, when knowledge abounds as the waters cover the seas, when as for the time and means they might have been teachers: when notwithstanding such a marvellous light shining brightly, yet they are in darkness, notwithstanding sermon upon sermon, &c: a constant powerful ministry, shining lamps, yet still people are ignorant, they know not God, what shall I say of them? Let me tell them that they are under a dreadful curse, as Jer. 10. 25. 2 Thes. 1. 8. Thou hast a precious soul, and knowest not of it, notwithstanding so many warnings, and admonitions by the messengers of God, whose fault is that? thy own, questionless thou mayest know, O! desperate, damnable ignorance! 2. Negligent persons are to be reproved, these are heedless and 2. Neg●gent person's. careless what become of their souls; For their bodies and estates, they turmoil and vex themselves, rising early, etc. For a gainful bargain, for increasing their estates, for boon, jovial company, they can find time enough; but press them to the practice of religious duties, they plead want of time. They want not time, but good hearts. Manna is even ready to drop into many men's mouths, and yet they will not take pains to gather it. Many are so supine and lazy, that they will not step over the threshold to hear a Sermon. Many have gifts, and good abilities, but let them lie rusty for want of using: slothful persons shall be clothed with rags. The fountain is opened, people are not sensible of their thirst, and therefore they will not come; God affords food for our body, and food for our soul in abundance: now an hungry man will go apace for corporal food, and had we a spiritual appetite, a soul hunger, we should quicken our pace, and run as fast for the sood of our souls, 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 Lion, that mountain, and that shrub in the way: so your lazy negligent people will tell and reckon up all the difficulties they can, to flatter themselves in their idleness, whereas indeed when we consider the battle we are to fight, the race to run, the straight gate to pass through, and the great difficulty to attain salvation, this should excite and provoke us to beg strength from God, and act in his strength, tug hard at the Oar, wrestle harder, mend our pace, that we may enter in at the straight gate, fight the good fight of faith, and so run that we may obtain. A third sort of persons to be reproved are unbelievers. They believe 3. unbelievers. not such worth, and excellency in the soul as we speak of. This is the grand, capital, damning sin of the Gospel; Unbelief is a complication of many sins, made up of a fraternity of iniquity. See John 8 24. Unbelief as well as covetousness, caused the young man to prefer treasures on earth, before treasures in heaven. Unbelief as well as covetousness made the foolish Gadarens to prefer their swine before a Saviour. Did people in good earnest believe that the soul is more worth than a world, that the soul is of a heavenly-borne being, and runs parallel with eternity, they durst not grasp the world, make an Idol of Mammon, Volupia, etc. and put their precious souls in jeopardy. What hindered Christ's miracles? see Matth. 13. 28. What's the portion of unbelievers? see Luk 12. 46. Rev. 21. 8. The Jews had a saying, that, every sin that they committed had a spice of the golden calf. Every sin without question hath a spice of infidelity: Unbelief, and misbelief are destructive to the soul. 4ly. Impatient sinners are to be reproved; these are worst of all, 4. Impenitent sinners. they throw away the remedy, spurn away the plaster that God ordaineth for their cure. We say, falling into the water drowns not, but lying there, for a man may fall into a water, and may be plucked out alive: so falling into sin damns not, but lying in it without repentance. 'Tis true that every sin deserves damnation, but all sins do not actually damn, 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 sins are washed away in his blood, their sins are imputed to his score, and his righteousness imputed to them for justification. But impenitent sinners, such as swear, and will swear, are drunk and will be so, break sabbaths, and will do so, without remorse or regret of conscience, these shut the door 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 souls into consideration, little do they think what will become of their souls 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 instrumental means, faith, and repentance. Now, impenitent Persons, despise the Gospel, the surety, the remedy, they reject the great salvation tendered in the Gospel, and so they are left unexcusable. Their blood be upon their own heads. God would heal them, they will not be healed; they are filthy and impure, the Lord proclaims a fountain to wash in it, but they will not come unto it, and so their damnation is just, and they are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self condemned, and their destruction is from themselves. Of all judgements, 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 Use 2. For expostulation. the case, as Isai. 55. 2. Rom. 6. 21. Who of any understanding would serve so unprofitable a master as sin is? who would be so mad as to be penny wise and pound foolish? as to get riches, lands, revenues by cozenage, fraud, oppression, and hazard their precious souls? What if you could get never so much gold, purchase never so much land honestly, and justly, and yet with the care, and turmoil of getting and keeping all, you neglect your soul? what advantage would all this be unto you? Call yourselves to an account, and reckon what you get by purchaseing the world, and loseing your souls, cast up your accounts, and you will find, you have made a miserable bad bargain; I'll draw this Use unto particular instances. 1. Let me expostulate the case with the voluptuous persons, who eat, and drink, and rise up to play; Hawks, hounds, cards, dice, whores, cups are the voluptuous man's: companions. he's lulled a sleep on the lap of pleasures, and follows his own swinge, and career against the counterblasts of a reclaiming conscience. Let me ask the voluptuous liver, what do 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 passed away in gaming, drinking, and carousing? How many spend more upon their hounds, than they do towards the maintenance of a faithful Ministry? How many prefer a pack of cards, a pack of hounds, a cast of hawks, before the word of God? How many prefer a drunken merry meeting before a Sermon? They can sit whole days and nights at cards and dice, and at their cups upon alebenches, 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 blood by his heavy judgements 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 persuade you to have special regard of your precious souls! O that God would open your eyes to see your vanities and wicked pleasures, and turn the stream into the right channel, as Prov. 3. 17. To account the ways of wisdom the only ways of pleasantness. 2. Let me expostulate the case with the covetous Mammonist; He riseth early, &c: he's a scrapeing, and carking for the world, the trash and pelf here below, filling his barns with corn, his coffers with gold, still labouring for corn and oil, never satisfied, never thinking he hath enough. But what's all this to the soul? His Mammon is his God, the wedge of gold is his confidence. he's earthed before his time, his heart is riveted upon the world. Surely he dreams of an eternity upon earth, and of heaven upon earth: He heeds not, nor regards any hereafter. His breath smells of earth, his discourse is earthly, his whole life and conversation is an earthly worldly conversation. But what will all his riches avail him when death arrests him? See, Zeph. 1. 18. Luk. 12. 17, 18, 19, 20, and the 21. v, makes the Application. Thou canst not carry thy riches to another world, they cannot bribe the flames of hell, nor corrupt the Tormentor; wherefore then shouldst thou labour thus greedily for that which is not bread, for those things which are not? wherefore shouldst thou take such care for trash and pelf, the base, transitory trash of the of the world, which lasts but for a short season, and in the interim neglect thy precious soul, which abides unto all eternity? O! that God would alter thine affections, as Col. 3. 2. O! that God would work in thee a serious belief of this truth, that thy soul is more worth than all the world! 3ly. Let me expostulate the case with the ambitious man, who aspires unto great places, dignities, honours, and promotions in the world? What are all these in comparison of his soul? Many have great Titles, honourable names in this world, who shall be degraded of all in the world to come. What's honour? It's but momentany. Honour est in honorante; it's that which a wicked man may have, Haman, Nimrod, Hired, had it. What would rich Coats of arms, great dignitis, popular observance, advantage thy precious soul? The Apostle tells us, not many, 1 Cor. 1. 26. etc. He doth not say not any, some are ennobled by a spiritual, as well as by a natural birth. But oft times great dignities, preferments, honours, promotions, are clogs, and hindrances to the soul. Marcus Gal●acius Caracciolus knew it well, and renounced all for Christ; so did Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Heb. 11. 24. So must thou. What high places, preferments, dignities, thou fearest will ensnare thy soul, and withdraw thee from Christ, thou must forego them all, so fare forth as they stand in competition with, or opposition unto Christ. What will it profit thee to have a great name written on earth, but no name at all written in the book of life? Wherefore then dost thou pursue high preferments, see Jer. 45. 5. Art thou fit and preferred for those great high places thou lookest after? Hast thou taken an Antidote before hand to prevent the poisonous inflations of pride? Or art thou sure thou shalt speed, and obtain thy desire. Honour fugientem sequitur, s●quentem fugit, see Psal. 75. 6. Prov. 3. 35. Remember Haman's period; Wolseyes' fall, etc. Thou that art higher by the head than thy brethren, as Saul was elevated to great dignities, must come the same way to heaven as the poorest Christian. Wherefore then, should any man labour more for greatness than goodness, preferring favour of men before the favour of God, high places on earth, before the high places in heaven? The reason is, because they prefer the world before their souls; Consider seriously of all these. The voluptuous Epicure never ceaseth swallowing, the covetous Mammonist, never ceaseth scraping, the ambitious Parasite, never ceaseth climbing. But what will it profit the voluptuous man to have his fill of pleasures, the covetous man to have his coffer crammed with gold, the Ambitious man to have honours, promotions, and great titles, enough to clog his memory, and yet in the interim to lose their precious souls? Let your serious thoughts be exercised herein, and then return an answer, whether your souls be not of more value than the whole world? I proceed to a third Use for exhortation: Suffer I beseech you the Use 3. For Exhortation. word of exhortation, above all other things to take special regard, and care what will become of your souls to all eternity, above all your get get this understanding, to know the incomparable worth of your immortal souls. Above all trades which you drive for the world, learn this soul trade, this soul thirst. I persuade you to take the most thriving, most gainful way in the world: whereas others labour for corn and oil, wealth, dignities, which are failing perishing things, which are not bread, and cannot satisfy, let me persuade you to labour for that which endureth to eternity. Be therefore good husbands for your souls, learn this spiritual husbandry to improve your time, talents, and opportunities for the everlasting benefit of your precious souls. Tell men of a wise, rich, honourable, thriving way for the world, they will readily embrace it; I represent before you this day, the most wise, rich, honourable, thriving way for your precious souls. This course is wise, Deut. 32. 29. It's rich and honourable, Prov. 3. 16. The godly are most honourable. It's thriving and gainful, 1 Tim. 6. 6. Up and set about the work. Above all works work out your salvation with fear and trembling. Methinks I might spare Motives; what? will ye not do good to your own souls? Will you neglect your choicest Jewel? will you leave your soul at random, neglected, unregarded? Do ye not know the singular worth of your soul? To quicken your affections, I shall recommend to your serious thoughts these 9 moving considerations. 1. One soul is more precious than all the kingdoms of the Consid. 1. One soul is more worth than the world. world, and the glory of them; Seest thou a poor man picking off a dunghill old cast rags, another picking sticks or coals out of the kennel, almost ready to famish by reason of hunger, or to starve for want of fire: seest thou others working for a penny a day, going many a mile to earn a penny, and scarce able to go through weakness; however these poor people may seem vile and contemptible in the eyes of the world, yet their souls are more worth, and highlier to be valued, than all the pomp and bravery of the world: My Reasons are, 1 Because the world is transitory, fading, perishing; the soul permanent, abiding to eternity. The form of the world passeth away; this goodly structure of this visible globe, shall be dissolved and burnt up with fire, but the soul is incorruptible, capable of no consumption; now that which is permanent is of more worth than that which is transient, therefore the soul is more worth than the world. Secondly, all the riches, honours, bravery, etc. in the world cannot redeem one soul; If a man would give all his lands, gold and silver, etc. to save his soul, it could not be obtained: the Manors, Lands, and richest treasures of the whole world put altogether, cannot purchase one soul: the soul cannot be bought nor purchased by such a price, when death arrests a sinner to appear before the judgement seat, the sinner would give ten thousand pounds for a good conscience, nay all his estate, riches, etc. but all these cannot bribe death to stay one minute longer, nor can they all make any atonement for the soul. Riches, honours, etc. are not a suitable proportionable price, sor these are material and corruptible, the soul immaterial and incorruptible, and between these there's no proportion. Thirdly, The price paid to redeem our souls is infinitely, superlatively more worth than millions of worlds, what's that, see 1 Pet. 1. 18. The soul was redeemed with the price of blood, even of him who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not one soul saved any other way; not the richest in the world, nor the poorest can come any other way to heaven, but by Jesus Christ. The soul of the poorest saint (though his person be trampled on by the world) is bought by so great a price, as the effusion of the blood of Jesus Christ. Hence it evidently appears, that the soul is more worth than the world, Christ died not for the world, he prayed not for them, John 17. 9 but he died for his own, whom his father had given him out of the world. O Consid. 2. Jesus Christ alone, and the graces of his spirit can adorn the soul. precious, heavenly-born-being soul! 2ly. It's Jesus Christ alone, & the graces of his spirit that can beautify, every, and adorn the soul. Ask a covetous Mammonist where lies his riches? he'll tell you in such a stock of cattles, such lands & revenues, gold & silver, etc. Ask a child of God where are his riches? he'll tell you his riches are in Christ, his treasures are in heaven, his high place and preferment is in his father's house. Ask your stately Gallants wh●re their ornaments are? They will show you their necklaces; and bracelets of pearls, their Diamond-Rings, Gorgeous apparel. But what's all these to the soul? The soul is not beautified with golden chains, costly raiment, precious jewels. I'll tell you of a chain of pearls, which will adorn your souls, and enrich you more than all the precious gems the Universe can afford, read 2 Pet. 1. 5. Ps 45. 13, 14. Ezek. 16. 9, 10, 11, etc. Thou mayest be rich in the world, yet poor in grace, thou mayest have a beautiful face and a polluted soul; goodly, brave, stately apparel, and a foul rotten conscience; outward beauty, inward deformity; fair without, foul within. Now Christ his graces can alone make thy soul beautiful; His graces are the best ornament, and therefore beseech him to beautify thy soul, and to adorn thee with faith, love, and the rest of the Graces of his spirit. Thirdly Consider, God out of the riches of his free grace and mercy Consid. 3 God puts a price into our hands to improve for our souls. puts a price into your hands by the Gospel's dispensations, which he expects you should improve for the best advantage of your souls. Force not the Lord to complain, as Prov. 17. 6. you have sermon upon sermon, Manna falls frequently round about your tents, will you not stir out of your doors to gather it? you have the ordinances frequently dispensed amongst you, you have bread in the morning, and bread in the evening, many occasional sermons. All these helps and means are afforded by God for the good of your souls: you have public assemblies continued, your eyes behold your teachers, you enjoy Sabbaths, days of humiliation, days of thanksgiving, wherein Gods keeps open market for the good of your souls, and it's your duty to husband them all for the eternal welfare of your souls? The Spirit knocks at your hearts, by the sermons you hear, by all the mercies you enjoy, to take care of your precious souls. The salvation of your souls is the intention and end of all our preaching. It's the only design we have upon you, to win you to Jesus Christ: all the Ordinances are the food of your souls, to keep your souls in heart, the sabbaths are the market of your souls, you have soule-fatting Ordinances. Oh take heed, lest a leanness enter into your souls. The markets will not always last, the shops will not always be open, now come and buy wine, etc. Improve the Sabbaths, Sermons, all your Gospel-opportunities for the eternal benefit of your souls. Fourthly, Consider, This present time of life whilst you are in this Consid. 4. This is the present time to regard our souls. world, is the only season and opportunity offered to make provision for your precious souls, see John 9 4. This is the time to work out your salvation in, as Phil. 2. 12. The time of seeking God, Isa. 55. 6. This is the time of working the work of faith, the labour of love, and patience of hope, 2 Thes. 1. 3. This is the time of making our peace and reconciliation with God. Now we press upon you the Doctrine of reconciliation, 2 Cor. 5. 20. If thou livest and diest in an unregenerate and unreconciled estate to God, thou wilt remain so even to all eternity. Now thou must run, otherwise thou shalt never obtain; now thou must fight the good fight of faith, otherwise thou shalt never obtain the end of thy faith, the salvation of thy soul. Now thou must wrestle, otherwise thou wilt never obtain the blessing. Now thy peace must be made, whilst thou art on this side hell, otherwise it will never be made hereafter. There's no time for purgation in another world, for perfecting thy faith and hope; this time of life is the seed time, and according as a man soweth, so shall he reap. This time of life is a time of working, in heaven there will be a resting from our labours. As therefore thou tenderest the eternal welfare of thy soul, whilst thou hast life, breath, space, opportunity, whilst thou art on this side the grave, on this side of eternity, set seriously upon the business of greatest weight and consequence, to make thy peace with God, to make thy calling and election sure, that so when death separates thy soul from thy body, nothing may be able to separate it from the love of Jesus Christ. Consid. 5. This present life is but for a moment. Fifthly, Consider, This present life is but for a moment, and upon this moment depends eternity. The longest life is but a mo●ent, if compared with eternity; and this moment is a short moment, compared in Scripture to bubbles, vapours, spans, weavers shuttles, flowers, things of shortest continuance. And this moment is a shortening moment, each day, each hour, each minute shorteneth thy life, and makes thee nearer eternity; each step thou treadest is a step nearer thy Grave; each moment thou breathest, is a drawing on to thy home. And further, this moment, when once past, is irrecoverable; all the world cannot call back one minute of time; and when this little inch and moment of time is past, thou shalt be in eternity, in that condition which is unalterable, as long 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 souls, to trim up your lamps, to walk 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 breathe out your souls into the arms of Jesus Christ. Cons. 6. There will ●e a day of Judgement. 6. Consider, there will be a day of judgement for soul and body. There's a day of visitation, a day of account, a general Assize held for all the world, 2 Cor. 5. 10. And Christ's coming is like a thief 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 be'st not purged here, thou shalt never be purged hereafter: Body and soul shall be reunited, and either be companions in woe, or bliss, unto all eternity. 7. Consider, as death leaves thee, so judgement will find thee. As Cons. 7. As Death leaves us, so Judgement will find us. the tree falls, so it lies; If thy soul be filthy and guilty, and unwashed by the blood of Christ, when separated from thy body, it will ever so remain in that condition. If thou diest unreconciled to jesus Christ, judgement 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 handsel, part of payment, thou wilt never reap the whole harvest in another world. If thou art not justified by grace, nor sanctified by the spirit, nor acquitted by the blood of Christ, before thou departest this world, death will give a return, unjustifed, unsanctifyed, unacquitted, and judgement will so find the return, and pass upon thee an irrevocable sentence: O then be persuaded so to live as ye may have hope in your deaths; and so to die, as you would have judgement to find you: judgement will neither find you better nor worse than death hath left you. 8. Consider, the riches of God's 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 judgement, and God gives thee this gracious warning. God might justly cut thee off in thy wickedness, 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 souls. It's the whole drift, and scope of God's messengers, to persuade you to have a special care of your souls; Now you have food for your souls; now you have sabbaths, the desire of days, and many precious Gospel opportunities. It's free grace you enjoy them. For you have forfeited them all, Oh! wonderful mercy, that God doth not take the forfeiture. Consid. 9 This may be the last warning. 9 And lastly, Consider this for aught 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 loathe this spiritual Mannah, I'll take it from you, Because you misuse my messengers, I'll take them away from you: Because you s●eight all the admoniti●ns and counsels for the good of your soul, I'll not have these pearls cast any more before you. I will suffer my messengers no more to be abused, my pearls no more to be trampled un●er foot; this is the last warning I will give y●u, my spirit shall no longer strive with you, I'll no longer stand and wait knocking at your doors. Brethren, we cannot promise to ourselves a moment of time; we have none of us a lease of our lives. We are Tenants at will, whether many or any shall live to hear any further warnings, none of us can determine. Let's therefore be persuaded to look upon these counsels I have given you, as for aught you know may be the last warning we may have. And Oh! that God would give us grace to take warning; Weigh 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 trial, 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 souls? They will tell you 'twere pity else they should live: But to undeceive the world, I'll propound some searching queries. 1. Dost thou set a higher price of thy soul than all things under Qu. 1. the sun? Dost thou forego pleasures, profits, father, mother, wife, children, the dearest and nearest relations, when they come in competition with or opposition to thy soul? Dost thou forego thy beloved sins, thy constitution sins, sins of profit, antiquity, delight? Dost thou take up weapons against thy soul's enemies, and resolvest never to give over till thou returnest with the trophies of victory? If so, it's apparent that thou lovest thy soul. 2ly, Dost thou survey the wind, diverticles, and turn Qu. 2. of thy soul? Dost thou study to know thy soul, its angles, and lurking places? Dost thou reveiw the breaches in thy soul; 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 soul? This is a sign that thou hast a care of thy soul. 3ly, Dost thou keep strict watch and sentinel over thy soul? Qu. 3. Dost thou watch over thy thoughts, words, and actions? As watchmen examine passengers, so dost thou examine thy heart, call thyself to account for vain thoughts, misplaced words, evil 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 stragglers, but as thou findest them thou casheerest them? if so this is a sign that thou takest care of thy soul. 4. Dost thou endeavour to wash and cleanse thy soul? A pure Qu. 4. fountain is still a purging. Dost thou purge out thy corruptions? Dost thou lament over thy soul for sin, water thy couch with thy tears? and as sin comes and corruption surpriseth thee, art thou a purging rinsing and cleansing thy soul? Art thou unwilling to allow thyself in any sin unconfessed, unrepented of? If so, it's evident that thou takest care for thy soul. 5. Dost thou make use of those means which God hath appointed for the good of thy soul? God gives thee ordinances, dost Qu. 5. thou feed on them? he scatters many precious promises, dost thou gather them up, and apply them for thy comfort? God reveals many precious graces, as faith, love etc. dost thou attire, and beautify thy soul with them? God affords means publicly, privately, hearing, reading, praying, meditation, conference, dost thou make use of these means? dost thou improve this prize put into thy hand, for the good of thy soul? if so, thou takest care for thy soul. 6ly And lastly, Dost thou go to the fountain of the blood of Qu. 6. Christ? Dost thou look to the brazen serpent to cure thy soul? 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, questionless thou hast a special regard of thy soul. Examine yourselves 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 eternal advantage of your immortal souls. 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 soul's clog and hindrance, Imped. 1. Love of the world. which keeps it from soaring aloft. The earth worms 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 souls, you must sit lose 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 meats, so much time spent inter pectinem & speculum, in trimming up the body, these hinder the care of the soul. The body must be loved in a subordinate way; shall we take more care of the carcase which must be worm's meat, and neglect the soul which runs parallel with eternity? The soul is animae mancipium, will you prefer the servant, and the drudge before the Master? 3. Remissness in spiritual duties. These are the spiritual viands, Imped. 3. Remissness in spiritual duties. which keep the soul 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 souls. The soul hath need of all duties, prayer, reading, hearing, meditation, conference, these are Pabula animae, & animae vehicula: they wing the soul, and make it soar aloft. As you love your souls 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 slain 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 leave; when the Devil hath sucked out the marrow, to leave unto the Great God the empty dry bones. 5ly. Carnal security. See dreadful judgements of carnally secure Imped. 5. Carnal 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 practice. 1. Labour as much as in thee lieth to keep thy soul unpolluted Duty 1. Keep thy soul pure. with sin. Every sin pollutes thy soul; watch therefore against sin, fight against it, account sin thy soul's enemy. Harbour not, hug not in thy bosom thy desperate enemy, but stir especially against that encompassing sin, mentioned Heb. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Consider that the Lord seethe all thy sins, he loatheth and abhorreth them. Do thou hate that which God hates; make no peace with God's enemies, give not quarter to Benhadad, make no league with any Gibeonites, spare no Agag, foster no Delilah, no Herodias, etc. 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, etc. All sin defiles my soul: Lord, give me grace to crucify my corruptions, and to get victory over my sins. Lord I cannot of myself 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-mindedness, 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, than I shall do thy work. I can do nothing without thee, but I can do all things through Christ that strengtheneth me. 3. Set time apart every day for a serious search and examination Duty 3. Set times apart for self searching. of thy soul; Examine how it fares with thy soul. 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 soul. No less price than the blood of Christ; Duty 4. Consider the price of the soul. shall I neglect that which cost Christ so dear? shall I disregard that which extracted the precious blood of Christ out of his veins? Didst thou frequently consider the worth of thy soul, the inestimable price paid to purchase it, it would make thee look to thy soul. 5. Labour to get all thy soule-pollutions washed away in the Duty 5. Go to the fountain. Duty 6. blood of the covenant: go to the fountain and wash there. Sixthly and lastly, Make use of all means God hath ordained for the good of thy soul. Apply the Promises, feed on the Ordinances, Make use of all means appointed. Use 6. For Comfort. support thyself on the Attributes. The last Use shall be for comfort unto those, whose care above all other things is employed for their souls; whose business and labour it is, to work out their salvation with fear and trembling: Oh happy people, whose hearts are lifted up in the ways of God, whose main design is to storm heaven, and take it by violence; who whilst others labour for pelf and muck of the world, they labour for the salvation of their souls. Whilst others adorn and beautify their bodies, i. e. the outward man, these labour to adorn the inner man, i. e. their immortal souls. 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 souls, prefer earthly treasures before them: but true Believers set a higher rate upon their souls, than all the Treasures under the Sun. Oh happy people, that make it their business to beautify 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 attain unto the end of their faith and hope, even the salvation of their souls unto all eternity. THE END OF THE FIRST DECAD. A SECOND DECAD OF SERMONS Preached to the UNIVERSITY AT St. MARY'S, OXON. BY HENRY WILKINSON, D. D. Principal 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 foreign from my Work in hand, either to prefix an Epistle by way of Apology, or detain thee any longer with a praeliminary discourse. Only 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 myself, but pursue one and the same Method, both for Matter and Form, endeavouring (to my best apprehension) to declare all the Act. 20. 27. counsel 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 abhor all uncouth, 2 Cor. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unscriptural Phrases, and affectation of words coined at the Mint of counterfeit Teachers. My endeavour is to use plainness of speech, and (as the Apostle exhorts) to hold fast the form of sound words. What censures I may incur from such as have (as was said of Bolsecus) Religionem Ephemeram, I value not; nor of others, who kick and winch because they are rubbed on the galled sore: I hearty wish their amendment, and then they will be of another mind, and like that afterwards which they misliked formerly. Although I Preached these Sermons to a Learned University, 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 do always) (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 gratify, & tickle the fancy of any wanton wit of Athens, or any itching Auditor, whose fancy 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 success; 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 thankful) that I have been informed by several persons, who professed to me, that they had received much good by several 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 Public Use, hoping that (through the blessing of God) they may do 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 be humbled) I shall thank him hearty, who shall in a brotherly way discover them unto me. It was David's desire (and may mine ever run parallel with his) Let the righteous smite me, it shall be Psa. 141. 5. a kindness, and let him reprove me, it shall be an excellent oil, which shall not break my head. If these labours (such as they are) be any way instrumental for the advancing of the Kingdom of Jesus Christ; or if but one poor soul be by them (as instrumental means) begotten unto Jesus Christ, I shall conceive that Eternity itself will he little enough to praise God for so great a mercy. I often consider, how God brings great things to pass 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 foolishness of Preaching to save them that believe. And I likewise consider, that a willing mind is accepted; Badgers skins, Goat's hair were accepted, when with a willing mind dedicated to the Tabernacle; the Widows two Mites were accepted, and Abraham's real intention of Heb. 11. 17. offering Isaac, was accepted for the deed. What I shall add further is this, that I have offered these Labours according to my ability (and should rejoice if I could bring better;) and shall entreat thee (Reader) to help me with thy prayers and counsel, that these may not lose their desired success, nor (if God give life) what I intent hereafter for public view in a Decad of Practical ireatises. In a word, be persuaded (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 Wisdom withal. Neglect not the great salvation tendered in the Gospel: Lie 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 Pres●dent of C. C. C. By every Sermon thou mayst reap some good, if thou be'st not wanting unto thyself. * One of the most eminently Godly, and Learned Divines that ever I read of (since this was an University) often professed, that he 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 add no more, but entreat thee (Reader) to lay aside all prejudices and expectation of Novel Opinions and Phrases; and as for the failings either of Author or Printer, be pleased to cover them with the Mantle of a charitable Interpretation. I beg thy Prayers, and commend these Labours to thy acceptance, and commit thee unto God's gracious providence: I remain, Thy Servant for Christ's sake, Henry Wilkinson. The Contents of this Second Decad. SERM. I. JOb 13. 26. For thou writest bitter things against me, and makest to possess the inquities of my youth. The Text divided, p. 2. and explained by answering 5. Queries, 1. What's meant by bitter things, p. 3. 2. What's meant by writing of them, p. 3. 3. What's meant by the sins of youth, p. 4. 4. What's meant by possessing the sins of youth; p. 5. 5. Why doth Job a holy man (whose sins were pardoned) complain of himself, p. 6. Doct. That sins committed in our youth will cause much smart and bitterness in our elder years. Method of handling the Doctrine. 1. By Scripture proof, p. 7. 2. By three Reasons. 1. Drawn from the rule of Justice: p. 8. Reas. 2. Drawn from the nature and quality of sin, p. 9 Reas. 3. Drawn from four Aggravations of youthful sins, viz. 1. They are committed with a great deal of violence, p. 9 2. They are committed with abundance of delight. p. 10. 3. Young men make many vain pretences, ibid. 4. Youthful sins are committed after many Invitations, Calls, and Warnings, p. 11. 3. By improving all in four Uses, 1. For Humiliation, p. 12, 13, 14. Here are four sins especially reproved; 1. Voluptuousness, p. 15. 2. Contempt of Superiors, p. 16. 3. Affectation of Novelty, p. 17. 4. Pride, p. 18. Use 2. For Exhortation, p. 19 Four Considerations are pressed. 1. From God's Omniscience, p. 20. 2. God keeps Record, ibid. 3. Consider what sin will cost thee, ibid. 4. Consider the four last things, p. 21, 22. Use 3. For Direction. 1. Be humbled for all sins, p. 22. 2. Look through thy Humiliation to Christ, p. 23. 3. Walk circumspectly, ibid. Use 4. For Consolation, ibid. SERM. II. 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. The Text Divided and Explained, p. 28, 29. Doct. 1. That it is a most dreadful judgement upon a people when the Spirit of God refuseth to strive any longer with them, p. 30. Doct. 2. That it's an exceeding great mercy to a people, when the Lord vouchsafeth them time and space of Repentance, ibid. Method of handling the first Doctrine. 1. From Scripture Testimony, p. 30, 31, 32. Three signs of Night, 1 When shadows grow long, p. 32. 2. When wild beasts go abroad, and 3ly. when Labourers go to their rest, p. 33. 2. Seven ways the Spirit strives: 1. By its Motions, p. 35. 36. 2. By the Ministry of the Word, p. 37, 38. 3. By the checks and convictions of conscience, p. 39, 40. A fourfold Rule for examining of conscience, p. 40. 4. By the tenders of mercies, p. 41. 5. By the exercise of patience, p. 42. 6. By National Judgements, p. 43. 7. By Personal Judgements, p. 44. SERM. III. upon the same Text, viz. Gen. 6. 3. 3. Reas. 1. Because man is flesh, p. 45, 46. Reas. 2. Because the Spirit is a free Agent. p. 47. Reas. 3. Drawn from the rule of Divine Justice, p. 48, 49. 4. For Application. Use 1. For Information, of the greatness of the Judgement when the Spirit ceaseth striving; in 4. Aggravations: 1. God takes away his Ordinances, p. 50. 2. God suffers not the Spirit to work by the Ordinances. 3. God gives them over to a Spirit of delusion, ibid. 4. God gives them over to a hard heart: p. 53. ●se 2. For Exhortation. Three Morives: 1. From the brevity of our lives, p. 55. 2. From the Uncertainty of the Spirits striving, ibid. 3. From the certainty of the Day of Judgement, p. 56. Use 3. For Reproof of 4. sorts of persons especially. 1. Such as contemn the Spirit, p. 56. 2. Such as are barren and unfruitful, p. 57 3. Such as are secure, p. 57 4. Impenitent persons, p. 57 Use 4. for Examination in three Queries. 1. How we may distinguish the strive of God's Spirit from a spirit of error and delusion, p. 58, 59 2. How we may distinguish the strive of God's Spirit from our own spirit, p. 59 3. How we may know whether God's Spirit hath effectually striven with us, p. 59, 60. Use 5. for Direction, in four particulars, p. 60. Use 6. for Consolation. Doct. 2. That it is an exceeding great mercy, when the Lord vouchsafes unto any person time and space for Repentance, p. 60. Reas. 1. To glorify the Riches of God's Mercy, p. 61. Reas. 2. To glorify his Justice, ibid. Reas. 3. At the request of God's servants many are spared, ibid. Use 1. For admiration of God's infinite mercy. Use 2. For terror unto presumptuous sinners Convictions. 1. It's great folly to put off Repentance, 2. It argues great contempt, 3. It argues high presumption. Use 3. for Exhortation, in four Considerations. 1. Now the Spirit strives, 2. Now is the limited time, 3. Now is the accepted time, 4. Now once passed cannot be recalled. Use 4. for Caution, in five particulars, 63, 64. The 5. ●se for Admonition, in five particulars, p. 64, 65. The 6. Use is for Comfort, ibid. SERM. IU. 2 Pet. 3. 11. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness? The Coherence and Text explained and divided, p. 65, 66, 67, 68 Doct. That the serious consideration of the day of Judgement should in an especial manner engage us unto an holy life and conversation, p. 69. Method of handling the Doctrine. 1. By Scripture Testimony, p. 69, 70. 2. By evidence of three Reasons. 1. Because only holy persons shall be able to stand in judgement, p. 71. Q. Whether the Saints shall have their sins mentioned at the day of Judgement? p. 71. Reas. 2. This is the present time, ibid. Reas. 3. Judgement returns all as death leaves them, p. 72. 3. By particular Application in five Uses. 1. For terror unto three sorts: 1. Scoffers at holiness, p. 73. 2. Hypocrites, p. 74. 3. Secret sinners, p. 75. Use 2. for Exhortation, p. 76, 77. 9 Motives 1. We are elected unto Holiness, p. 78. 2. We are created unto Holiness, ibid. 3. We are redeemed to be holy, ibid. 4. It's God's will that we should be holy, ibid. 5. Holiness is our calling, p. 79. 6. Heaven is a place for holy persons, ibid. 7. There shall be holy employment, ibid. 8. There shall be holy company, ibid. 9 This is the time of labouring after holiness, ibid. Use 3. for Examination. in 12. Characters: 1. Spiritual poverty, p. 80. 2. High estimation of Jesus Christ, ibid. 3. The heart is in love with holiness, p. 81. 4. Irgenuous sorrow for sin, ibid. 5. Mourning for others sins, p. 82. 6. The heart approves itself to God, ibid. 7. There will be a pressing forward towards perfection, p. 83. 8. A strict watch over the heart, ibid. 9 The desire and endeavour must be universally extensive, ibid. 10. The Spirit is without guile, p. 84. 11. There will be the practice of Mortisication and Vivification, p. 85. 12. A burning in love to Jesus Christ, ibid. Use 4. for Direction, in 6. Particulars: 1. Pray for the spirit of sanctisication, p. 85. 2. Wash and cleanse thy heart, ibid. 3. Be exercised in Meditation, p. 86. 4. Consider the Omnipresence and Omniscience of God, ibid. 5. Set an high estimate on God's Ordinances, ibid. 6. Associate yourselves with holy company, p. 87. Use 5. for Consolation. SERM. V. Joh. 3. 10. Jesus answered and said unto him, art thou a Master of Israel, and knowest not these things? The Text divided and expounded, p. 91. Doct. There may be, and are many men, otherwise of great Learning, yet grossly ignorant in the main Fundamental Doctrine of Regeneration, p. 92. This is proved by Scripture Instances, p. 92. and by 3. Reasons. 1. From the nature of Regeneration, p. 93. Reas. 2. Drawn from the Nature of Unregeneracy in a foursold estate. 1. Of Impurity, p. 94. 2. Of Enmity, ibid. 3. Of Blindness, ibid. 4. Of Death, p. 95. Reas. 3. From the Free workings of God's Spirit. Application in 5. Uses. 1. For Exhortation, and that to Teachers, p. 96, 97. and to Disciples, p. 98, 99 Use 2. For Information. 1. What Regeneration is not. 1. Not in Nicodemus his sense, p. 100 2. Not in a new Physical Being, ibid. 3. Not in Civility and Morality, ibid. 4. Not in great parts and abilities, p. 101. 5. Not in common graces, ibid. 6. Not in a bare Profession of Christ, ibid. 2. What Regeneration is: 1. The new Nature, p. 102. 2. A new Understanding, ibid. 3. A new Will, ibid. 4. New Affections, ibid. 5. A new Heart, ibid. 6. A new life, ibid. Use 3. for Excitation. Mot. 1. From the Necessity, p. 102. 2. Unregenerate persons can obtain no acceptance, p. 103. 3. Nothing defiled shall ever come into heaven, ibid. Use 4. for Direction. 1. Pray hard for Divine Wisdom. 2. Wait upon God in his Word. 3. Pray for the Spirit. Use 5. for Consolation. And their duty is: 1. To pra●se God. 2. To walk as becometh Converts. 3. To set an high price on God's love. SERM. VI Esth, 9 27, 28. The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they might keep these two days, according to their writing, and according to their appointed time every year, etc. The Text divided and expounded. Doct. That it's the duty of a delivered people to keep mercies upon Record, and make a thankful remembrance of signal deliverances, and perpetuate the Memorial thereof from Generation to Generation, p. 108. Reas. 1. Because God's name and honour is from Eternity to Eternity, p. 109. Reas. 2. Because Thankfulness is God's Tribute, ib. Reas. 3. Drawn from the excellency of the Duty. Reas. 4. Drawn from many obligations, viz. 4. Vinculo Creationis, Redemptionis, Gratitudinis, Gloriae divinae promovendae, p. 110, 111. Use 1. For Information. In the Popish Treason eight particulars are considered. 1. Length of time in projecting, p. 112. 2. Unwearied pains, p. 113. 3. Cunning conveyance, ibid. 4. Inveterate malice, ibid. 5. The persons acting, p. 114. 6. The persons against whom, p. 115. 7. The place, ibid. and 8. their cruelty, ibid. Observe, 1. The Means of discovery by Auricular Confession, p. 116. 2. The seasonableness, p. 117. 3. The just Retribution, ibid. Use 2. for Caution. 7. Popish opinions. 1. That the Pope is Christ's Vicar, p. 119. 2. That he hath power of b●nding and losing. 3. That he may depose Princes, ibid. 4. That Protestant Princes may be Excommunicated, ibid. 5. That they may be murdered, ibid. 6. That Faith is not to be kept with Heretics, ibid. 7. That Equivocation is lawful. Protestants Principles: 1. That the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 120. 2. That a Papist cannot go beyond a Reprobate, ibid. 3. That the enough to be no peace with Rome, ibid. 4. That a Papist living and dying in the opinion of his own merits cannot be saved, p. 121. 5. That Babylon is Rome, ibid. Use 3. for Exhortation. 1. Remember, and transmit the memory of this day to Posterity, p. 121. 2. Praise God for the Deliverance, p. 122. 3. Remember and be vigilant, ibid. SERM. VII. Rom. 2. 16. In the day that God shall judge the secrets of men by Jesus Christ according to my Gospel. The Text divided and expounded, p. 124, 125, 126. Doct. 1. There shall be a day of Judgement, p. 126. Doct. 2. At that day the secrets of all men's hearts shall be judged. Doct. 3. Christ shall be Judge at that day. Method of handling. The first Doctrine proved by Scripture out of the Old and New Testament, p. 126. and confirmed by six Arguments: 1. From God's Decree, p. 127. 2. From God's justice, ibid. 3. From conviction of conscience, p. 128. 4. From the dependence and connexion between the Resurrection and day of judgement, ibid. 5. From the general expectation of the Saints, p. 129. 6. From God's glory, ibid. Use 1. For Reproof to ungodly persons, p. 131, 132. Use 2. for Instruction, to Magistrates and Ministers. 6. Lessons commended. 1. Entertain serious thoughts concerning the day of judgement, p. 134. 2. Let this consideration engage us to holiness of life and conversation, ibid. 3. Let this read us a Lecture of Patience, p. 135. 4. Let's be engaged to watchfulness. 5. Let's learn to fear God, ibid. 6. Let's learn compassion and charity, ibid. Use 3. for Consolation. 1. From the nature of the day, p. 136. 2. From the judge, Christ, ibid. 3. From the sentence, ibid. 4. From the eternal happiness, ibid. Doct. 2. That at the day of judgement the secrets of all men's hearts shall be judged, p. 136. Reas. 1. Drawn from God's Omniscience, p. 136. Reas. 2. From God's justice, p. 137. Reas. 3. For the acquitting of the godly, ibid. Reas. 4. For the further condemnation of the wicked, p. 138. Use 1. for terror unto the wicked, ibid. Use 2. for comfort to the godly, p. 139. 3. For counsel to both, p. 140. Doct. 3. At the day of Judgement Jesus Christ shall be Judge, p. 140. 1. Proved by Scripture, p. 140. 2. By 3. Reasons. 1. From Equity and Retaliation, ibid. Reas. 2. For the comfort of the godly, ibid. Reas. 3. For the terror of the wicked, ibid. Q. 1. Is the Father excluded? A. p. 141. Q. 2. How shall Christ appear? A. p. 141. Q. 3. Whom shall Christ judge? A. ibid. Q. 4. What will be the manner of Christ's judging? A. ibid. Q. 5. What signs are there of this day? A. p. 143. Q. 6. Why God defers the day of judgement? A. ibid. Q. 7. Whether man can determine when the day of judgement shall be? A. p. 143. Q. 8. Whether we must desire this day? A. p. 144. 4. Objections answered, p. 144, 145. Use 1. for comfort unto the godly, ibid. Use 2. for terror unto the wicked, ibid. Use 3. for Exhortation to prepare for the coming of Christ, p. 148. SERM. VIII. Mat. 10. 17. Good Master! what shall I do that I may inheherit eternal life? pag. 148. The Text divided and expounded, p. 148, 149. Doct. The main inquiry and business of Christians ought to be employed concerning their eternal condition, p. 150. Method propounded. 1. What Eternity is? It is answered negatively by four Propositions: 1. Eternity admits no succession of time, p. 150. 2. Eternity admits no alterations, ibid. 3. Eternity admits no augmentation nor diminution, p. 151. 4. Eternity admits no revocation, ibid. Eternity is defined and explained particularly, p. 152, 153. 2. The Doctrine is illustrated by Scripture examples, p. 153. 3. By Scripture Precepts, p. 153, 154. 4. By Scripture Reasons. 1. Privatively: Because 1. We are freed from sin. 2. From Tentations of Flesh, Devil, and World, p. 154, 155. 3. We are freed from Punishments, p. 155. 2. Positively. 1. The Saints shall enjoy the blessed vision, p. 155, 156. 2. They shall enjoy the Society of Saints and Angels, ibid. 3. They shall be busied in rare employments, p. 156. 4. This employment shall be in our Father's house, p. 157. 5. Glorified Saints shall keep an Eternal Sabbath in heaven, ib. Use of Exhortation, p. 157. 4. Motives pressed. 1. The study of Eternity is an honourable study, p. 159. 2. This is a sweet study, p. 160. 3. This is a profitable study, ibid. 4. This is a seasonable study, p. 161. SERM. IX. 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 dreadful among the Heathen. The Coherence and Text expounded, p. 162, 163, 164, 165. Doctrine handled. In all our services, its God's expectation, and our obliged duty, is offer the best we can possible unto the Lord, p. 166. Method propounded. 1. How must our services be performed in the best way? A. In six distinguishing Characters. 1. All must be performed with a pure heart, p. 167. 2. The beauty of the season must be regarded, ibid. 3. We must make Religion our business, p. 168. 4. We must do all in Faith, p. 169. 5. We must do all in the Name of Christ, ibid. 6. We must do all with reverence and godly fear, p. 170. 2. The Doctrine is asserted and proved by Scripture, p. 171, 172. 3. By Application: 5. Uses are made. Use 1. For Exhortation: 1. To all in general, p. 173. 2. To Magistrates and Ministers in particular, ibid. SERM. X. upon the same Text. 7. Considerations: 1. From the Majesty of God, p. 176. 2. From the Holiness of God, ibid. 3. From the Equity of the Duty, p. 177. 4. From the credit of the Gospel, p. 178. 5. From the greatness of the sin, made up of 4. Ingredients, viz. Folly, Contempt, Presumption, Sacrilege, p. 179, 180, 181. Notwithstanding failings all will be accepted through Christ, p. 181, 182. 7. Consider the dreadful curse against Hypocrites, p. 182. Use 2. for Reproof. 1. Of the Hypocrite, p. 183. 2. Of negligent, lazy persons, p. 184. 3. Of such who put off Repentance to old age, p. 185. Use 3. for Examination. 1. Whether we give God the best in Duties, p. 186, 187, 188, 189, 190. 2. Whether we give God the best in our Graces, p. 191. 3. Whether we give God the best in our lives and conversations, ibid. & p. 192. Use 4. for Direction. 1. What impediments are to be removed? A. 1. An ignorant mind, p. 192. 2. A frothy vain spirit, p. 192, & 193. 3. A worldly spirit, ibid. 4. An unbelieving heart, ibid. 2. What duties are to be practised? A. 1. Set God before thine eyes, p. 193. 2. Labour for sincerity of heart, ibid. 3. Embrace the present season, p. 194. 4. Be much in prayer, ibid. 5. Make Religion thy business, ibid. Use 5. for Consolation. Consid. 1. Infirmities befall the best, p. 194. 2. God's Children allow not themselves in sin, p. 195. 3. A sincere heart is accepted, ibid. 4. A sincere heart labours for more Grace, ibid. 5. We must not go by others examples, ibid. 6. Perseverance obtains the Crown, ibid. ERRATA. PAge 96. lin. 5. r. 6. Uses. p. 110. l. 21. r. upon us. p. 113 l. 23. r. implacable. p. 115. l. 33. r. King. p. 116. l. 1. r. on one stone. p. 119. l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 120. l. 12. r. of our own. p. 121 l. 17. r. Revelations. p. 125. l. 4. r. In the which. p. 129. l. 15. r. 2 Cor. 5. 1. p. 131. l. 4. r. and such like. p. 137. l. 13 r. 2 Cor. 5. p. 140. l. 5. r. peace. p. 158. l. 20. r. of our. p. 180. l. 20. r. Isa. 43. p. 189. l. 28. r. accepted. For literal faults, and want of points, the Reader is desired to amend them. DECAD II. OF SERMONS Preached at St. Mary's, Oxon. JOB 13. 26. For thou writest bitter things against me, and makest me to possess the Iniquities of my youth. YOU are all well acquainted with the History of Serm. 1. at St. Mary's Oxon. june. 25. 1650. Job, this eminent pattern of Integrity, as to his sufferings and patience, which are upon Divine Record, both for our instruction and imitation, Jam. 5. 10, 11. I shall wave the Narrative, being so abundantly known, even to a Proverbial Speech: Only thus much I shall premise to make my passage clear unto my Text: Job being on the Dunghill sorely afflicted with variety of sufferings, his Friends came with an intention to comfort him, but, through mistakes, they proved miserable Comforters, even Physicians of no value; and added affliction to affliction, passing uncharitable Censures upon him, and looking upon all his Sufferings as just Punishments of his Hypocrisy: Many Dialogues there passed between Job and his Friends, with several Answers and Replies. At this time he hath to deal with Zophar the Naamathite; Zophar gives him good counsel indeed, To put iniquity far away, Job 11. 13, 14. It's true in Thesi, but not in Hypothesi: The Doctrine is good, the Application, as to this upright man Job, altogether impertinent; thereby he insinuates, as if some Bribery was in the hands of Job, being an innocent Person, as to Men; and indeed chastened thus by God, not because he was a greater Sinner than others, but for his trial, the demonstration of his Faith and Patience, and to make it appear to all the World, that the Devil was a Liar; Job, I say, vindicates himself from his Friends aspersions, and betakes himself, in the 12, 13, and 14 Chapters, to a plenary answer; his affliction makes him to speak, Job 12. 3, 4. he's sensible how cheap an esteem they had of him, Job 12. 3, 4. He was as one mocked of his neighbour: The remedies they apply to Job 13, 4. him, are worse than his disease; he speaks plainly to them, Job 13. 4. But ye are forgers of lies, ye are all Physicians of no value: He's surrounded with miseries, he's like a very Skeleton, all his Bones may be told; he lives a dying life. Mark his Question, Job 13. 14. he gives in an excellent Answer and Resolution, Job 13. 15. But that which renews his grief, is Gods hiding his face from him; if men fail him and despise him, he can easilier brook that; he stands upon his vindication, quoad hominem; but if God be angry, and account him an enemy, there's his grief, that's the wound indeed, v. 24. He further expostulates the matter, v. 25. (i. e.) Wilt thou break that which hath no power? A leaf is a weak thing, it's driven too and fro; Wilt thou set thy power against weakness? and wilt thou pursue the dry stubble, that will be soon on a flame, and consumed? Now Job is inquisitive after the cause; God is angry, but there's good cause for it; God writes bitter things against him, but youthful sins are called to remembrance, and now reckoned for in old Age. The words read are a heavy Charge, or a Bill of Indictment against Divis. 1. 2. 1. 2. 3. a Delinquent; wherein you have two generals. 1. The Charge itself. 2. The Sentence given upon it. In the Charge, you are to consider of the matter or thing charged, 1. Iniquities. 2. The aggravation of them, drawn from the Age that commits them; they are sins of youth. 3. The person against whom this Charge was drawn, viz. against Job. In the Sentence given, you have here set down sore afflictions, which Job reckons as exceeding heavy upon him, which may be represented by these aggravations. 1. These are not ordinary afflictions, but bitter things. 2. They 1. 2. 1. 2. are assured, and made firm to him two ways. 1. By writing, there is as it were, a writing drawn firm and sure. 2. By possession: And makest me to possess, as if he had authentic * Scribis tand●m sententiaque tuâ, manu & sigillo munis, ut acerbissunâ morte plectar, Pineda in Loc. Ascribis sive imputas mihi quae admisi in juventute, quorum non recordor amplius. Vatabl. Rev. 10. 10. Writings, and Livery, and Seisin, given for these bitter things. Now in handling this Scripture, I shall first premise an Explication of the words, then draw forth a point of Doctrine, and prove it, and so conclude with particular Application. For Explication of the words, these Queries are to be resolved. 1. What is meant by bitter things in the Text? some understand by bitter things, the evil of sin, and indeed, sin is a very bitter thing, Deut. 29. 18. It is called a root that beareth gall and wormwood: There's an Exposition of this place, Heb. 12. 15. where it is called a root of bitterness. Though sin be sweet in the acting, yet there will be bitterness in the end; like the Roll, which was sweet in the mouth, but bitter in the belly. This is a plain truth, that sin will bring all bitterness to the soul: yet I shall rather incline to † Malim acerba intelligi supplicia, dolores gravissimos qui bus discruciatur. Merc. Mercer's Exposition, By bitter things he understands bitter punishments, and grievous sorrows, wherewith Job was afflicted: And this I take to be the proper meaning, you shall hear Job complaining of terrors, pouring out his soul, etc. Job 30. 15, 16, 17, 18, 19 Now amongst several kinds of savours, bitterness is most offensive to the palate: Bitterness is spoken of, and applied to sad afflicted conditions, Ruth 1. v. 20. Call me not Naomi, (i. e.) pleasant and delectable, but call me Marah, (i. e.) Bitter, for the Ruth 1. 20. Lord hath dealt very bitterly with me. Afflictions in themselves are very grievous and bitter, most distasteful to the palate; No chastening for the present, seemeth to be joyous, but grievous: So then Heb. 12. 11. by bitter things we are to understand those sad crosses, and bitter afflictions which were incumbent upon Job, those Arrows of the Almighty which stuck fast in his sides, all evils of punishment or chastisement. 2. What's meant by writing of bitter things: This, saith Learned Q. 2. Scribendi verbum judiciale ●uto ut Grae●i dicunt. Merc. in Loc. Mercer, is a judicial phrase, the Grecians were wont to write these Sentences in their judicial proceed: Writing alludes to that which in Civil Law is an accusation called Libelling. It's the usual course of Law, to bring in Charges or Bills of Indictment in writing against the Offender * Caryl In locum. A Reverend Divine observes on the place, That God hath a double Book, and both in a Figure; he hath a Book of resolved Decrees, and a Book of his acted Providences: This Book of his acted Providences, is but a Transcript of the former; Job is to be understood of this latter Book of Providences, in which God writ bitter things against him. By Writing, Chrysost. chrysostom understands, The firm and irrevocable Decree of the Judge: This writing is firm and steadfast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith John 19 22. Dan. 6. 8. Job 31. 35. Pilate, which is as if he should say, It is written under my hand, it shall stand; like the Laws of the Medes and Persians, which altar not: Jobs wish gives a good gloss to our assertion, Job 31. 35. where he marketh, that that his Adversary had written a Book against him. The Laws of Draco were written in Blood, and the Decrees of God against Job (as he conceived) were written with gall and wormwood. 3. Why doth Job make such peculiar mention of the sins of his Q. 3. youth? * Quidam in locum existimant suae Adolescentiae peccata vocare quae à filiis suis Adolescentulis perpetrata fuissent. Pineda in Loc. Job 1. 5. Why is such a brand of Infamy put upon young men? For Answer, Pineda mentions, That some think that God imputes his children's sins unto him, as if he were remiss in his duty towards them: And the version of the 70. seems to favour this sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i. e.) Thou hast imposed or laid upon me: But this sense is foreign, though God doth punish Children for their Parents, and Parents for their children's sins; yet I conceive it not so to be understood here; and we have a good warrant for a more charitable opinion of Job, c 1. v. 5. because we read he sanctified his sons. Job here is to be understood, speaking of his own personal sins: Sins of Infancy and Childhood could not so well be remembered, but youthful sins may more easily be called to remembrance: Ita Jobus ipse meditatur, Sanctius in Loc. quia eum recentium peccatorum non morderet cruciaretque conscientia, etc. As if Job had not been conscious to himself of late sins, therefore he conceives that he now suffers for former sins; thus some con●ecture, as Sanctius observes on the place: But this savours 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 carried 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 l●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 child. And herein he seems to complain of rigour, seeing thou hast pardoned them, wherefore dost thou lay them before me? But we may not find fault with God, he punisheth less than 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: Grey Hairs, even old persons grey 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 & Adol●s●●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 man's 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 crazy 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 strengthening 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 kill 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 repent of and pardoned, A. may yet prove gall and wormwood to the soul: They that have repent, must renew their repentance. The remembrance of the wormwood and the gall, the bitterness of sin will cost God's 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 man's own Conscience. 3. We are to know, that Fatherly chastisements are the lot and Heb. 12. 5, 6. Rev. 3. 19 portion of God's dearest Children, as the Scripture plainly showeth 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 holiness. 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 looked 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 joseph's Brethren, when distress befell them in Egypt, called to mind their Gen. 42. 21. cruelty against Joseph, many years before committed. Thus you have heard the Explication of the words, from which I'll 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 groundwork 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 evidenc● 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 called 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 Musician, a Man of a sanguine complexion, (and such naturally are most cheerful) yet after he had committed those two scandalous sins, Murder and Adultery, he lost his former cheerfulness, he complains of broken bones, Psal. 51. 8. of restless bone, Psal. 37. 3. of diseased bones, Psal. 6. 3. His sad condition is further 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 me● 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 grey hairs, young sins and old bones meet together, there will be more bitterness in the remembrance of them, than ever there was pleasure in the commission of them. The Devil will let a man alone a great while, whilst he is young and follows his Voluptuousness: The Devil thinks he is sure enough of him; But when old age comes, and a sinner than is awakened from his security, than the Devil bestirs himself all that he can; bringing all his sins to remembrance, and tempting him to desperation. It's a good note of Estius, Estius. Insidebit calcaneo: The Serpent will be most busy 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 itself 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 only 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 sense 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 coin, 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 plough 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 its 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 delightful sins. In thy elder age thou must feel the smart of them and possess a bitter inheritance: Read that sacred Irony of the wise man, Rejoice O young man etc. 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 sin, every sin is a pollution, a defileing of the conscience, there is an abundance of filthiness in every sin, this the Psalmists question implies wherewithal shall a young man cleanse his ways? Psal. 119. 9 Sin in Sctipture is called lewdness, folly, perverseness, uncleanness, compared to a menstruous cloth, to dung, vomit, mire, poison etc. There is nothing so loathsome in our eyes, as sin is in the pure eyes of God, sin is the poison of the soul, sin is worse than hell, than 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 sin. Now than if every sin be thus filthy, what shall we say of youthful sins, which are committed with vigour, greediness, alacrity. when men sell themselves to work wickedness, and spend their marrow and strength in the devil's service, these (though they little think of it) will one day feel the smart of their youthful vanities if God open their eyes to see the filthiness of their ways and to loathe themselves, their sins 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 i● Ephraim, and Job. Though they wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore wit, It's a great mercy if they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after wit. A Third and last Reason shall be drawn from the several aggravations of those sins which are committed in the days of our youth. Reas. Third. from the aggravations of youthful sins 1 Aggravat. because youthful sins are committed with greater violence. Job. 11. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Arist. Eth. l. 1. ● 1. 1. They are committed with a great deal of impetuousness and violence: Though the story of Phaeton be fabulous (and I purposely wave Poetical Fictions) yet the moral is sound, that rash young men may set all in a combustion: Job hath a full comparison: A young man is like a wild Asses Colt. Aristotle accounts him an unfit hearer of moral Philosophy. Neither Aristotle his Ethics, nor Tullyes' offices, can break a young colt. This one word Volo is the bane of many young men. They are refractory, and will have their own will, and a self-willed-man is felo de se, his own executitioner: with what violence do young men pursue their lusts? They leave no stone unmoved for the satisfaction of their humours: They measure not things by the light of judgement, much less by the rule of the word, but they act according to fancy and passion. And there is an Anarchy in their passions, or such a tumult or Ataxy in them, as that they love what they should loathe, desire what they should abhor, rejoice when they should mourn: Nitimur in vetitum, is the main trade they drive. And thus unbridled youth, without all government, is like a City without gates and walls Satan and all his instruments will enter in speedily and surprise them. A Second aggravation is because s●nnes committed in days of 2. Aggrav. Because youthful sins are committed with greater delight. youth are with abundance of delight and complacency acted by sinners. Old men cannot act some ●innes (though their hearts are as naught as ever) by reason of natural Impedements, and indisposition of their present constitution: But youngmen whose bones are full of marrow, they delight in jovial company, drinking, gaming, seeing Theatrical Interludes, They are young, and therefore they put far from them the evil day, Let them read that dreadful woe Amos 6. 3. 4. 5. 6. It's the young man void of understanding that was enticed by the Whore, Prov. 7. 22. Absalon was a young man that rebelled against hi● Father, O what eager pursuits was there, what delight what desire and endeavour to accomplish his designs? He falls a fawning and flattering and so steals away the hearts of the people, and then he will not tarry till his father's death, but on he goeth with his design, A vow to God he pretends in his mouth, but he meditates Treason and rebellion in his heart, And you know what became of him. David seems to extenuatet he matter, when he bids deal gently with the young man Absolom. However the Rebel is no whit less in excuseble. A Third aggravation is drawn from the many Pleas, and vain 3 Aggravat. is drawn from the wain pretences which young men make. pretences that young men make, they will tell you that youth must have a grain allowed, what's a Gentleman but his pleasure, Now they are young hereafter they will think upon their souls, They must have a time to sow their wild Oats, They can quote the * Laetitia juvenem Frons ●ecet, tristis senem. Sen. Trag. Tragedian; Mirth becomes a young man, gravity an old man. Would they were as well versed in the book of God, there they may read 2 Tim. 2. 22. Flee youthful Lusts: I have often seriously thought that It's no wonder to see so many wanton youths, when as there remain so many wanton Authors (Poets I mean especially) such as Horace, Marshal, Catullus, Tibullus, Propertius & c. ●ho corrupt many young men, It's high time that all such books were either throughly purged or else condemned to the fire as theirs were Act. 19 19 You young men do not plead for your pleasures, Solomon tells you that Childhood and youth are vanities. I remember Tertullian hath a saying Vides convivium peccatoris interroga ejus conscientiam etc. There is death in the Pot; In the midst of Tertul. laughter the heart is sorrowful. There is death in the Adulterers bed, death in the Drunkard's cup, death in the deceivers false weights, never plead pleasure in sinful ways. But youth will plead, will you allow no Recreation? Eph. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Emercantes, hoc est, dato pretio ●sserrere in libertatem. Erasm. Est curiose merces considerare, u● emas meliores. C. a Lap: I Answer that no recreation that is sinful may at any time be allowed, no recreation of ill report and scandalous, no recreation as a vocation, no mispending of time, for we are commanded to redeem time or making a good Market of time. Only such recreations may be used as are of Good report, which may serve as files and whetstones to devotion, to draw thee nearer to God, and not to keep thee farther off. I may say of recreations as a Reverend Divine said of Ceremonies some are tolerable, none necessary, but most be abominable, Would you know the right pleasure? It's in the ways of wisdom Prov. 3, 17. would you know the right object of rejoicing? Vis nunquam esse tristis bene vive. Bern. de modo bene vivendi It's in God Phil. 4. 4. Bernard hath an excellent saying Wouldst thou never be sad, live well. Lay aside all your vain plead, study the scripture, be much in prayer, much in meditation, and s●earching your own hearts, and then you will find by experience that there is more true pleasure in one moment's communion with God, then in all the delights and vanities of the whole world were they all put together. The fourth and last Aggravation that I shall name, is this, Sins 4 Aggravat. Sins of youth are greater because committed against warning and invitations of youth are greater sins, and will cause the greatest bitterness, because young men sin after so many invitations, calls and warnings from God. The soul of God loves the first ripe fruits; The Holy Ghost calls to day, not to morrow, Remember now thy Creator in the days of thy youth: Thou must consecrate thy fresh green years to God; Thou must dedicate the first fruits, the●● first born, the Mich. 7. 1. Eccles. 12. 1. ●●●●dren of Israel were to give their first fruits, their first born, the best of their flock, a Lamb withot blemish God calls for thy youth, Wilt thou put him off with the refuse, thy old crazy bones, (that I may speak it with reverence) when the Devil hath sucked out the Marrow? Wilt thou offer God empty bones? Mal. 1. 8. Thy Governor will not accept of it: Now thy sin is aggravated, Hin● colligit se affici nimis gravi Injuriâ, quod Judaei audeant offer, quod mortalis homo respueret. Calv. because thou dost refuse Gods call at present, upon presumption of space, and grace for the future, neither of which are in thy power; He may give thee neither, whilst thou art a refusing at the call of God, to give him thy youth. and thy fresh green years, he may be a sweeting that there shall be no more time, and cut thee asunder in the midst of thy sins, and cast thee into eternal torments; or if God give theespace, it's doubtful whether he will give thee grace, It's said of Jezabell, Rev. 2. 21 I gave her space to repent but she repent not: There is a Peradventure, 2 Tim. 2. 25. They encouraged the blind man, saying, Behold he calleth thee: Christ Loquitur non de fidelibus tantum sed de omnibus hominibus in genere, praesertim nondum credentibus in Christum. Muscul. knocks at the doors of your hearts, he offers to be your guest, Will not you now open to entertain Jesus Christ: Now we are sent on Embassy, 2 Cor. 5. 20. To pray you to be reconciled unto God: If you harken not to day, our commission may be out of date tomorrow; I know Christ calls at several hours, I dare not set a bar against ancient people, I invite them to come unto Christ, and Ministerially persuade them: For, saith the Apostle, 2 Cor. 5. 10. We persuade men: Now let them begin and bewail their misspent time, and though they have begun later, let them work the harder that work of faith, that labour of love, that patience of hope: 1 Thess. 1. 3. Yet I dare not encourage any, for all the world, to put off their repentance to their old age; They that begin soon, will find the most comfort, the most experience, and the less work to do when they come to die: Yet let not elder persons say 'tis too late, let them not shut the door of mercy against themselves, and so judge themselves unworthy of eternal life: But let them lay aside all excuses, and now come and work in Christ's Vineyard, and be faithful, and they shall receive their penny. Thus I have given you the Doctrinal part of the Text, I shall improve it in four Uses for Humiliation, Exhortation, Direction, and Consolation: This shall be my particular Application of all unto ourselves. The first Use shall be for deep Humiliation: Let us all be humbled Use 1. For Humiliation. for the sins of our youth▪ Let us smite upon our Thighs, sigh to the breaking of our loins: Let us abhor ourselves, and repent in dust and ashes. Youth is easily over-taken with sin: Plato tells us, Furiosus est Juvenibus animi habitus: Aristotle saith, He is headstrong, given to his passions: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Eth. l. 1. But Solomon gives his experimental verdict, instar omnium, Eccles. 11. 10. Youth is vanity: Let us reflect upon our youthful sins, and aggravate them with all their sinful circumstances, and be confounded and abased even to the dust, at the remembrance of them. Mr. Bolton in that excellent Tract, Entitled, Helps to Humiliation, takes it for granted, that Christians Mr. bolton's Helps to Humiliation. keep two Catalogues of their sins; one before, another after their conversion: Did we indeed keep a Diary of our lives, we should find abundant cause of a heart-melting Humiliation; as for all, so especially for those notorious Pollutions that cleave to our youthful days. Austin made Confessions and Retractations, which Books, amongst his Works, can never be enough admired, but are accounted the very Marrow and Quintessence of all his Works: In his Confessions, amongst other sins, he sets out a sin which many idle Truantly Boys now adays would laugh it out, and would make nothing of, accounting it only as a trick of youth: It was Aug. Conf. l. 2. the robbing of an Orchard, which he confesseth with a bleeding heart in several aggravations. 1. Saith he, This sin which I committed, was not only forbidden in the book of God, but I had it daily in my heart. 2. I did it with a previous resolution, with full purpose of heart. 3. I did it not for want, but in disdain of goodness, and out of an eager desire to do wrong. 4. I had abundance of the same kind at home, and better. 5. I did steal them not so much to enjoy the thing, as my own lust, That it might be said to my old companions, that I rob an Orchard. 6. He aggravates his sin from the bad company, there were a great many swaggerers, and incarnate Devils with me. 7. From the unseasonableness of the time, It was at midnight. 8. From the base employment they had been at, before they came there; we did it when we had been Sporting, Dancing, and Drinking. 9 We carried all away, so that they were a burden to us. 10. When we came home, we gave them to the Swine. I have enlarged this Confession of Austin, hoping, through the Grace of God, that it may do a great deal of good. My Brethren, I beseech you look back on former sins, call to remembrance your many mad pranks committed in your youth: Some now adays glory in their youthful sins, and will make a Jest of them: But you know Solomon's censure of such, Prov. 14. 9 That fools make a mock of sin: Some will boast even of those sins that they never Prov. 14. 9 ●●mmitted, thereby to ingratiate themselves with their boon Companions. Many there are, who will find matter for discourse, by talking of their old sins, with what delight and merriment can they talk of youthful vanities, such slippery tricks and wanton carriages? and by the delighting in the narration and repetition of them, they possess their youthful sins, and they act them over again. I am fully of that Reverend Divines opinion, who hath took excellent pains in his Exposition upon the place, That so often as a Caryl on the Text. man remembers a sin which he hath committed, with consent, he commits it again: Take heed then of boasting and telling pleasant stories of your youthful sins; Be humbled, be humbled for every sin, especially for youthful sins: Call to mind your profanations of Sabbaths, Sabbath sins will sit close upon the conscience: Call to mind your barrenness under the means of Grace, your rashness, precipitancy, frothyness of wit, wantonness, self-willedness, all your youthful vanities; spread the letter before the Lord (as Hezekiah did in the case of Rabshekah) spread the black Bill of Indictment against yourselves, take shame to yourselves, glorify God, by making confession to him; if there may be any possibility of hope, any healing of your errors; you are yet alive on this side Hell, on this side the Grave and Eternity, you cannot promise unto yourselves the least moment of time. Now there is hope, there is a door of mercy opened, the voice of the Turtle is heard in our Land, you live under the sound of the Gospel: Now I am sent in ●mbassy, the substance whereof, is to persuade you to make sin your greatest sorrow, and Jesus Christ your greatest joy, to be sensible of the stingings of the Fiery Serpents, to be affected with the wounds of sin, & then to look up to the brazen Serpent Jesus Christ for a perfect cure. Had not you better mourn for sin now, whilst you have breath, space, hope, then weep and wail, and gnash your teeth in Hell fire, in that hopeless condition whence there is no redemption, where the Judge hath veiled his face, and past a Sentence irreversible: And because many Scholars bewail in an especial manner their University sins, considering, that here they have committed those 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 find 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 noisome carrion? but that Grace preventing, renewing and sanctifying Grace steps in, and keeps a soul from such foul acts: ●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, misspent by many young men, in Ballcourts, 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 jesus for my sake did wear a crown of Thorns, why should not I then for his sake wear this l●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 delighted oftentimes to play at Chess, have neglected my time, and have unhappily provoked both myself 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 di●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, Carousing, 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 throughout the Land; How many make their Recreation their business, their employment, eating and drinking, and rising up to play, with the Idolatrous Israelites: Believe it (my Brethren) misspent 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 Deathbeds: Then what promises wouldst thou make if thou mightst live a little longer? Thou wouldst redeem every vanity with an age of preciseness. O how thou wilt curse those profane Companions that called thee from thy Study to the Tavern; that enticed thee from a Sermon to a Whore-house! Then thou wilt find 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, only I persuade 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 yourselves in God, Psal. 37. 4. Are you for Joy? rejoice in God, The joy of the Lord is your strength, Neh. 8. 10. A Second sin I shall name is contempt of superiors, Young 2. Contempt of Superiors. men would gladly have the reins of government let lose, they will fain be lawless, left to their own liberty, every one to do that which is good in his own eyes, no Bonds will hold head strong refractory spirits, they join with those in their resolution to break of all bands. Psal. 2. 3. I could wish hearty those complaints were not verified of our times Isa: 3. 5. Lam. 5. 12. Lam. 4. 16. I am sure the 5th commandment 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 designs 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 address 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 duties, 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 Aldermanburic never forget it. I have heard that in the beginning of that horrid Irish rebellion, some Servants cut their master's 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 yourselves as Pro-parents, and be faithful in your trust. Do 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, headstrong and refractory, do you pray frequently with them, and for them? Do you Catechise them? Do you teach them knowledge in Aristotle, and do you not much more teach them knowledge in Jesus Christ? Let us then all in our places and capacities look to our charge, and do our duties with diligence and fidelity, and leave the success to God. A Third sin is an affectation of Novelty, or devising ways 2. Sin, affectation of Novelty. besides, or quite contrary to the knowledge of the word of God; We brayed of the humour of old Athens: we have Itching ears after novelty. It is sad to consider how many young men's heads affect froth of wit, and spend much time in reading stage plays, Poets, Pasquil's, Romances, highflown nonsense of late Scribblers: Others out of curiosity are not afraid to meddle with Judicial Astrology, which was Mr. Perkins his sin in his younger years, and his sorrow in his elder years. Another sort there are, who are much affected with New-Lights, (i. e.) Antinomian and Familisticall writers, who with a swelling Title in the frontispiece, allure men, as the Sirens do with their Music, and then devour them; Some of their books are no better than guilded Pills, or guilded Ratsbane, which whilst they pretend the exaltation of Christ and bright morning beams (as som●e of their Titles pretend) they deceive young heads, and whilst they pretend new lights, they revive old Antiquated Her esies, and like an ignis fatuus misled multitudes, ho follow after to their own destruction. Therefore lets all as one man be exhorted not to be wise above what is written, not to follow any further than they follow Jesus Christ. Keep close to the good old rule, unto the law and the testimonies, study the Scriptures and converse with those Mnasons, those old disciples, study their works such as were Greenham, Perk●ns, Regers, Hildersham, Dod, Dyke, etc. Their memory is blessed, their works praise them in the gate. And let me communicate an experience unto you: I have observed of some, that at first out, of pregnancy of parts, and singularity, they would be sceptical and hold Paradoxes in Philosophy: In tract of time they stayed not there, but they would set their wits a working and afterwards they became sceptical and Heterodoxe in Divinity. And therefore take heed of Sceptisme: There is † Mr. John Bidle a notorious Heretic. One whom I knew very well, a man of a proud spirit, that used in the schools to be s●epticall and maintain Paradoxes, and to go against the principles of Philosophy: He is gone further now, and hath wrote a blasphemous book against the Divinity of the holy Ghost. Whither will not pride and vain glory carry any man? And what becomes of the best wit, the best parts, when God leaves any man unto himself? The Fourth and last sin I shall now name is pride, and of all 4. Sin, Pride. pride, spiritual pride is most dangerous, when a man is proud of any gift of God, his pride will prove like the wild gourd, est mors in olla. Pride is the poison of the soul, it soon swells a man, and then bursts him. And many times men of learning smart for their pride, God bereaves them of their senses and they do even obrutescere with Nabuchadnezzar, who in the midst of his proud vainglorious boasting, was sent a grazing among the beasts of the field. And there is another sort of pride, which I dare not let go unreproved (i. e.) the strange Exotic Garbs of these times, worse than former ages, m●ny cannot be content with the hair v. Mr. Pryn's unlovelyness of love-looks that God gives them, they like not the colour of it, but they borrow other folks hair, some are so fantastical as to Crisp and Powder their hair, and wear long Locks, fit to be called Pride-locks than Lovelocks. I cannot hold my peace, to see such vanities and prodigious sights, even like bushy Comets p●●tending some mischief to the place where they live. You shall not talk scarce with any Tradesman, but he will tell you, it's a hard time, he hath much ado to live: And many poor householders have much ado to keep themselves alive: when as in the mean time a Fantastical Gallant wears so many Ribbons (even all the co●lours of the Rainbow) in his Hat, so many Ribbons about his waste, so many Points about the knees, as the price paid for them would maintain many poor families a great while. Brethren, I speak these things sadly and seriously, when I consider such superfluityes and vanities, which if they were pared off, and that money converted to the poor, it might supply the honest necessity of many a poor servant of Jesus Christ. Hoping therefore of your Reformation, I proceed to a Second Use for Exhortation. Let old men call to mind their youthful sins, and mourn for 2 Use, For Exhortation. Admonentur hic senes ut ipst delicta juventutis suae ●gnoscant, detestentur, illorutnque veniam precentur. Davidem non imitantur, qui gloriando de praeteritâ suâ stultitiâ garriunt, & adhuc tales esse vellent. Musc. in Psal. 25. Quid●m ex hoc loco colligun eximiam viri sanctissimi sanctitatem, qui in aetate jam confirmatâ & maturâ nihil sibi conscivit, Sanct. them: I am confident there are divers aged persons, that have repent of their youthful sins, which sins were they to commit again, they would not commit them for all the world. And do not pass by the sins of your riper years: David prays that God would charge neither upon him, but remember him according to mercy, Psal. 25. 7. Covetousness and Passion are amongst others two especial sins that accompany old age. Beware of these in an especial manner. These are beloved bosom sins, O subdue them: when Goliath was slain the Philistines were vanquished presently. When Covetousness and Passion (which are the championsins, the accustomed sins of old age) are conquered, other sins of ordinary incursions will more easily be subdued. I have read of Bellarmine, that when the Priest came to confess him, he could not remember any particular sins of his present age, but was fain to call to mind the sins of his youth: put surely this man was a mere stranger to his own heart, he had not studied his own heart, otherwise he might have found many present sins to bewail, if he had not gone back as fare as his youth: however the oldest Saints find matter of humiliation, for daily and hourly sins, and they lam●n● their sins committed in all ages, (viz) Infancy, Childhood, Youth and old age: ●nd to you that are young, let me beseech you to give God the prime of your youth, consecrate your youth to God. A young Timothy O how delightful is he to God, The time you have before you, O redeem it, and be good husbands of it, and improve every minute of time to the glory of God and the best advantage of your precious souls. O labour with a holy greediness to get saving graces, faith, love, hope, patience, meekness and humility. Now you have a time of plenty, store up against a year of famine. Now you have many prices put into your hands, to get wisdom withal, O that God would give you hearts to make a right improvement of them! You have strength ●nd marro● in your bones, you are in the flower, and prince of your age, your spirits are vigorous, your memory's mos● retentive, O then consecrate all the members of your bodies, and faculties of your souls to the service of the Lord. We usually say Spes Ecclesiae in Juventute: There are many hopeful young plant● in God's garden, they must bring ●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 days with comfort, and bless God, that hath seasoned you with his fear from your youth: Both to old and young let me apply myself, and fasten on them these few moving considerations, which may be as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preservatives, and means to prevent sin. 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 anatomised before him. Imagine God to be, as the Arabians fancied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all eye to see thee, He knows thy thoughts, penetrates thy secretest recesses, knows the Meanders, wind and diverticles of thy heart. Did men seriously consider that they are always in the presence of an Omniscient Lord; This consideration might prevent sin. 2. Consider, as God knows thy ways, 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 always before him. Conscience likewise keeps a Book that one day will act the part of witness, accuser, and judge. 3. Consider before hand what sin will cost thee. Reckon the 3 Consider before hand what sin 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 sin, ask † Si vel Seni vel Juveni aliquid revocetur inmemoriam, quod non recte videatur factum, erubescunt ob dolorem dedecoris, in quod sevident incurrisse. Pet. Martin. thyself the Question, shall I displense an holy God? shall I defile my soul? wound my Conscience by sin? will there not be bitterness in the end? When thou art tempted to uncleanness consider ●ore hand that he that is abhorred of God is enticed of a Whore, ●nd wouldst thou be abhorred of God? read that a young ●●an thus tempted by a Whore, bitten off a piece of his Tongue, that so he pain of it, might divert him from so wicked a Temptation. Say ●ot Whoredom is a Trick of youth, such youthful tricks (unless repent of) will damn thy soul to all eternity. When thou art empted to Immoderate Drinking, consider before hand thy body ●hould be the Temple of the Holy Ghost, shall I make it a Temple for Bacchus? will not days of mourning follow days of Jolli●ye ●nd Carrousing? will not cups of trembling follow cups of healthing? may not there be such an Handwriting against me as was against Belshazzar? In a word could men seriously premeditate aforehand, what sin would cost them, they would not so rashly adventure upon it, to wound their conscience, and displease so holy a Lord God. 4. Consider the four last things, Death and Judgement, 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 die, and every one shall 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 door of eternity: we may be summoned by death presently, for aught we know. So ought we to live every day, as if it were our last day that we may have nothing to do but to die. wouldst thou have death call thee suddenly? art thou prepared? Dost thou so live, as thou canst look the King of terrors 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, Trim up thy soul to entertain Jesus Christ. 2. Consider of the day of judgement, 2 Cor. 5. 10 Consider before 2 Con●ider the day of Judgement. hand that of Solomon Eccles. 11. 9 Consider there will come a day of account. As death leaves thee, so judgement will find thee. If thy peace be not made with God before thou diest, Judgement 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 mountains might cover thee from the face of the Lamb. Let the consideration of the day of judgement be always in your thoughts, and ask thyself the Question, Do I that which I can answer at the day of judgement? 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. Ask thyself the Question, doth not Whoredom, Drunkeness etc. lead thee away into the pit? will not cursed delights in burning lusts end in eternal burn? Will not sin cry aloud for its wages, and bring with it but a dead pay? 4. Consider of the joys of Heaven, the inheritance of the 4. Consider the joys of Heaven. Saints, no 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. Do 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 laid to heart, may be preservatives against sin. In the next place I must prescribe some Directions which that I may do, I'll descend to A third Use, which shall be for direction: You that would Use 3. For direction gladly have this Ch●rographum in my Text canceled, and be healed of the sores and wounds of sin, I prescribe these means. 1. ●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 be such a bitter sorrow for sin, as for the loss of a firstborn; like the mourning of Hadadrimmon in the valley of Megiddo: Peter denied shamefully, and wept bitterly: David watered his Couch with his tears: Marry Magdalen, out of whom Christ cast seven Devils, washed Christ's feet with her tears, and wiped 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 show 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 shown 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 Justify, Sanctify, and Save thee: No name, no Mediator, no Blood can make an Atonement for thee, but this Blood of Sprinkling, which speaks better things than the Blood of Abel. 3. Having got a pardon through the Blood of Christ, walk Dir. 3. Walk circu●●spectly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Qui exact vivunt nolunt vel in minimis deficere. cedere, solent enim vel minutissima observare. Favorinus. circumspectly in thy whole conversation, Eph. 15. 5. There is an Emphasis in the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bids be watchful and circumspect, take heed of reacting thy youthful sins; ●ill be renewing thy repentance, and pray for more manifestation of God's 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 repent of their sins, shall have them imputed unto Christ, and Christ's righteousness unto them for Justification; and let them read their blessedness, Psalm 32. 1, 2. Happy are they, whose souls are washed 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 endeavour 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, encourage your fellows to come unto God: Remember that counsel which Christ gives Peter, When thou art converted, strengthen 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 pattern for your imitation, of whom Paul had such confidence: And always labour 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. judgement 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. lived Patriarches of the old World: It's observable, that every one's particular age is exactly reckoned, and though they lived some more, some fewer years; yet every one agrees in the same conclusion, And he died. Methuselah, who lived the longest of all, lived nine hundred sixty and nine years, and he died: 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 behind them a numerous offspring, the Earth is full of people, and mankind is now multiplied into multitudes, v. 1. And as the People, so their wickednesses are multiplied: The more people, the more sinners: O stupendious ingratitude! God multiplies their offspring, and revives their memory in the fruit of their loins: For what are Parents of many Children, but themselves so much the more multiplied; yet these wicked Wretches, by how much the more God increased and multiplied them in their Posterity, by so much the more they increased and multiplied 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 Patriarches, calling them to Repentance, and notwithstanding all the loving kindnesses, forbearances, patiented expectations of a gracious God, ye● 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 chrysostom observes: Man had abused the Creatures over which he had dominion: Master and Servants both fall together; thus the whole Creation groaneth, by reason of man's Apostasy from God. As the Beasts were made for Man, so they became subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quod subjiciuntur Contra ingenium naturae suae agnoscamus naturam Dei quae cogit illa nostris usibus inservire. Pet. Mart. Poenitentia Dei est Mutandorum immutabilis ratio. August. Hunc adulterinum & degenerum pro meo jam agnoscere dedignor. Calv. in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 70 Inter. Sedes vitae, sedes animae & principium intellectus, voluntatis affectnum & mo●um. to vanity and destruction. through Man's iniquity, Rom. 8. 20, 22. But this sharp Sentence God pronounceth with a great deal of reluctancy, he is said to repent in this verse, and v. 6. both to repent, and be grieved at his heart: This is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repentance cannot in a proper sense be attributed to God: Repentance in God, is the unchangeable disposition of changeable things, as Augustine observes: God may will a change where he doth not change his will. There's no change in the Creator, the change is in the Creature; and here we may see how God takes upon him our affections, and so condescends to our capacity: As we repent, and are grieved when any thing displeaseth us, so God here speaking after the manner of men, is said to repent and grieve: Hence we may observe what an heinous and abominable thing sin is, that causeth God to grieve. Calvin, on the place, supposeth God pleading on this wise: This is not my work, this is not the man created after mine Image, endowed with such noble faculties; this adulterous and degenerate world I scorn to own for mine. But wherein consists the greatness of the sins of the old World, against whom the Lord threatens destruction? You have a general charge given in by God himself, v. 5. compared with Gen. 8. 21. It's said there, The imagination of man's heart is evil from his youth: They were habituated in wickedness generally, both heart and life stark n●ught; they were grey haired in wickedness. and now arrived at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the highest point and degree of impiety; and the heart, which the Philosophers say is the seat of life, and Scripture saith; It is the seat of the soul, and principle of the understanding, will, affections and motions, this is depraved, and become the forge of all abominations: It's said, Every imagination of the thoughts of his heart were only evil continually: Of this change in general, the Lord gives a clear proof by particulars, v. 2. The sons of God saw the daughters of men, that they were fair, etc. By sons of God, some understand Angels: This was the conjecture of Tertullian, Justin Martyr, Clemens Alexardrinus, and others: But chrysostom urgeth that Scripture, which to me seems a full confutation of their opinion, Matth. 22. 30. In the resurrection, they neither marry nor are given in marriage, but are as the angels of God in heaven. Others understand by sons of God, the sons of Princes, and those great Personages that lived in those days: I shall rather wave these expositions, and concur with Calvin, Luther, Musculus, Ainsworth, and other solid Commentators, who unanimously, by Sons of God, understand the Posterity of Seth, such as were the sons of God by external Profession, the men of the Church of God, and these took the daughters of men, (i. e.) The Posterity of Cain: The holy Seed mingled themselves with the profane Seed, they looked at naught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 70 Interp. else besides Beauty and satisfaction of ●usts. Beauty was the * object of their Love: This desire of Beauty was the Harbinger of their ruin. It seems they took any Women whatsoever, having no regard to goodness, no regard to God, none to their Parent's advice, they made their own choice: Beauty, Lust, Violence, their own will was the rule they went by, and might prevailed above right: Violence and power carried all before them, v. 4. some derive the word quasi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sons of the Earth. This Etymology savours of a Poetical Figment, therefore I discard it altogether. The word in the Original is Nephilim, it comes from Naphal, to fall; they were Apo●ates and fell from God, and by reason of their tyranny and cruelty, caused many to fall before them. It's said Haggibburim, they were mighty men. The Caldee calls them Gibbaraja, mighty men: So Nimrod was Gibbor, mighty, Gen. 10. 8. He hunted souls, he was a monstrous Tyrant and Persecutor of the Church of God. These men were famous, they had a great name, but they were famous only for oppression and cruelty; their Will was their L●w, and their strength and might bore down all before them: They got power and a name by the Injuries and Persecutions which they exercised upon the Church of God. Calvin gives a remarkable observation, That it was the Haec prima fuit mundi nobilitas nequis longa & famosa imaginum serie nimium sibi placeat, Calv. in Loc. first Nobility of the world, That no one should too much please himself with a long and famous series of Images of Ancestors. And Luther gives another note, writing of the fame of these wicked Giants, and the renown they got by their Villainies; he compares them to the Popes, Cardinals, and Bishops, who would not be called by those names they deserved; they would not be called Tyrants, Impious, Qui salutantur principes & regna tenerent non Tyranni, etc. sed clementissimi, sanctissimi, reverendissimi appellantur. Luth. Sacrilegious, but Merciful, Holy, Reverend: So the renown of these Giants is mentioned for their Villainies. They were famous Oppressors, cruel Bloodsuckers, wicked Tyrants. And thus you have a draught of the old World set before your view: Their crying sins were profaneness of heart and life, promiscuous Marriages, Polygamies, contempt of God and Parents, Oppressions, Cruelty and Persecution: They had many warnings from God, many reproofs and admonitions by the Ministry of the Patriarches, and all in vain, wherefore the Lord threatens in the Text, My spirit shall not always strive, etc. Which words are a Sermon Preached by the great God of Heaven and Earth, to the old wicked World; which Sermon is a Pattern, and the Archetipam for Ministers to Preach by, and consists of Judgement and Mercy. 1. Here's a dreadful Judgement, or a sad Commination of Divis. 1. A Judgement and the reason thereof. the heaviest punishment that can befall a people on this side Hell: My spirit, etc. 2. Here's a strong reason to enforce: For that he also is flesh. In the Mercy contained in the Text. 1. You have something employed: It's said, Not always, implying, that it hath striven some time, and a long time too: In Justice God might cut sinners asunder in the midst of their rebellions, and send them to Hell: But O the infinite mercy and patience of God thus to strive at all, and to strive so long with rebellious sinners. 2. Here's a mercy expressed: It's wrote in such legible Characters, 2. A Mercy. as he that runs may read it: Yet his days, etc. The words have need of a Paraphrase: I shall open them briefly in their order. By Spirit, Ainsworth understands that holy Spirit of Christ, by which he Preached in the Patriarches, and especially in Noah, to the disobedient spirits of the old World, and exhorted them by the Fathers to amend their lives; so I take the Lo-iiddon. Non vaginabit Pagninus & Grotius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 70. Lo-jadon. sense to be: It followeth, Shall not strive. The 70 read it, My spirit shall not abide: But this I take not to be the meaning: the word hath many significations; it signifies, to judge, to chide and dispute: As if the Spirit of God should say, I have set Judges over you, I have chid you, reproved you, argued the case with you, sent my servants, Noah, Enoch, Methuselah, exhorting you to come and repent, but you are incorrigible, impenitent, you are never the better, notwithstanding all my patience, forbearance, waiting on you, trying you, therefore now my spirit shall no longer strive with you, I will take no more pains with you, I will dispute the case no longer, but send a Deluge to decide the controversy: And so I understand the words. In seculum, so the 70 read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here you may see an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Abyss of kindness to mankind: So chrysostom: That the Spirit hath ever striven with any, is a great mercy: But if the Spirit strive by Messengers, rising early, and going to bed late, and by its motions and whispers, if the Spirit be still resisted and abused, it will leave striving, and leave a people inexcusable. Luther speaking of this Text, saith, This was a public Sermon, preached in a Fuit publica concio in publica Synodo proposita. Luth. public Assembly: When those that were Gods Messengers spent their spirits in vain, and saw that the people were desperate, past all hopes of reclaiming, they let them alone to take their course, and to be filled with their own ways. Then here's a Reason given, For that he also is flesh: The word sets forth the corrupt nature of mankind, and is here put by way of opposition unto the Spirit: It is the same with Animalis, or Conqueritur Deus tantopere turbatum esse ordinem d●se positum ut image sua in carnem transformata esset, Calv. Centum & viginti annos si fo●te conver●antur. Caldoro: Paraph: Carnalis homo. Man that was created after the Image of God, hath defaced that Image, hath corrupted his way, and is become fleshly. This God complains of, That the order which he put is inverted, and his Image transformed into flesh, as Judicious Calvin observes. Lastly, Here's a gracious reprieval and space allowed for repentance: Yet his days, etc. This is not to be understood as if an hundred and twenty years were the limited term of years for mankind to live in this world: It's apparent, that many after the Flood lived longer: But the meaning is, that an hundred and twenty years shall be given them, if haply they be converted. This space God allows them for repentance, and they had Noah a Preacher of righteousness, and they saw the Ark a building, and every stroke strucken: The building of the Ark should have been a Monitor of repentance; this was great and wonderful long-suffering, as we read, 1 Pet. 3. 19, 20. By which he went and preached unto the spirits in prison, which sometime were disobedient, when once the long-suffering of God waited in the days of Noah. The words thus opened, contain two fundamental Doctrines. 1. That it is a most dreadful judgement upon a people, when the Doct. 1 Spirit of God refuseth to strive any longer with them. 2. That it is an exceeding great mercy to a people, when the Lord Doct. 2 vouchsafeth them time and space for repentance. I resume the first, and I shall cast the Heads of my Meditations Method of handling the Doctrine. into this plain and familiar method. 1. I shall assert the truth of the Doctrine from Scripture Testimonies. 2. I shall particularly represent unto you how the Spirit may be said to strive with man. 3. I shall inquire into the Grounds and Reasons for confirmation of the truth. And lastly, Conclude with particular Application unto ourselves. 1. To prosecute the first Head propounded, time would fail me 1. The Doctrine proved by Scripture Testimony. in Scripture Quotations; but I shall gather sparingly from so great a cloud of Witnesses, mentioning some select Proofs, and leaving the rest to be supplied in your Meditations. Now that this is so great a Judgement, for the Spirit of God to leave striving with a people, may be exemplified in several persons, recorded in Scripture as signal Spectacles of Divine vengeance to Posterity. The Lord spared Sodom and Gomorrah a long time: Abraham undertakes, though dust and ashes, to intercede for them. He entreats, That if fifty righteous persons be found there, that they may not be destroyed: His request is granted, he abates five of fifty, and then comes down to forty, after that to thirty, from thirty to twenty, and at last to ten; and it is to be observed, that God never left off granting, till Abraham left off begging: They had good Lot to reprove and exhort them, and they vexed his righteous soul day by day with their unclean conversation; he spent his spirits, his counsels, admonitions, all in vain: Now God will spare them no longer, the Angel delivered Lot from them, and as soon as ever he was gone, the Lord destroyed Sodom & Gomorrah with Fire and Brimstone, Gen. 19 24, 25. The Lord reigned upon Sodom and Gomorrah brimstone and fire from the Lord out of Heaven, and he overthrew those cities and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. The Lord waited a long time upon Jerusalem, sending his Prophets, and warning them; he puts them in remembrance of his exemplary Judgements upon others, Jer. 7. 13. I spoke unto you, rising up early and speaking, but ye heard not; and I called you, but you answered not, therefore I will do to this house, etc. as I have done to Shiloh: He expostulates the case with them, Jer. 13. 27. I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, and thine abominations on the hills in the fields: Woe unto thee, O Jerusalem, Wilt thou not be made clean? When shall it once be? and Ezek. 18. 32. I have no pleasure in the death of him that dieth, saith the Lord God, wherefore turn yourselves and live ye: The House of Israel was the Vineyard upon which God had bestowed so much pains, cost and charges, Isa. 5. 1, 2, 3, 4. My wellbeloved hath a vineyard in a very fruitful Haec omnia usu venisse populo Judaico, cum in Babylonica tum in Romana captivitate, testantur palam Hist●riae, fieri hoc denique quotidie testatur experientia. Timeamus ergo Dominum, simusque palmites fructiferi, ne post hanc vitam eliam tradamur igni sempiterno. B●lling. hill, and he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a Tower in the midst of it, and also made a wine-press therein; and he looked that it should bring forth grapes, and it brought forth wild grapes, etc. But all is labour lost, v. 5, 6. And now go too, I will tell you what I will do with my vineyard: I will take away the hedge thereof, and it shall be eaten up, and break down the wall thereof, and it shall be trodden, and I will lay it waste; it shall not be pruned nor digged, but there shall come up briars and thorns: I also will command the clouds that they rain no rain upon it. * They had many choice spirited Prophets, Isaiah, Hosea and Jeremiah, etc. They were knotty pieces, wherefore the Lord hewed them by the Prophets, Hos. 6. 5. Therefore I have hewed them by the Prophets, I have slain them by the words of my mouth, and thy judgements are as the light that goeth forth. They had warning upon warning, Prophet after Prophet; yet no more hope of doing them any good and working reformation upon them, then of changing the Aethiopians skin, or Leopard's spots, Jer. 13. 23. Can the Aethiopian change his skin? or the Leopard his spots? then may ye also do good, who are accustomed to do evil. Now let us hear the doom, God will smite them no more, Isa. 1. 5. Why should ye be stricken any more? ye will revolt more and more; the whole head is sick, and the whole heart faint. God will not let them far the better for those righteous persons that are amongst them, who are Advocates for them, Jer. 15. 1. Though Moses and Samuel stood before me; yet my mind could not be towards this people, cast them out of my sight, and let them go forth: So Ezek. 14. 20. Though Noah, Daniel and Job were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter, they shall but deliver their own souls by their righteousness. Further, God will straiten the spirit of Prayer in his Prophets, Jer. 7. 14, 15, 16. Therefore will I do unto this house, which is called by name, as I have done to Shiloh; and I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim: Wherefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me, for I will not hear thee. Ephraim he is obstinate and incorrigible, I will strive no longer by reproofs and admonitions, let him be filled with his own ways: He is given to idols, let him alone. Hos. 4. 17. Luseris operam fi ad poenitentiam invitaris, Ephraim Gravissima est poena relinqui à Deo. Vatab. It's a dreadful Judgement upon Jerusalem, Luke 19 42. If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace, but now they are hid from thine eyes. This is further employed in the parable of the fruitless figtree, Luke 13. 7. Behold, these three years I come, seeking fruit on this figtree and find none, cut it down, why cumbreth it the ground? All these are Types and Examples, and as so many warning-pieces unto us. God waited a long time upon them, wooed and entreated them by the Ministry of his Messengers to come in and repent; but they (as much as in them lay) tried conclusions with God, and ungrateful wretches as they were, strove to tyre out and weary the patience and long-suffering of God, wherefore his spirit would strive no longer with them; and when God's spirit will no longer strive, what's the sequel, but ruin and destruction? Let us reflect upon ourselves, in Israel's glass we may behold our own faces, and they will gather blackness. The inferences we should make are set down, Luke 13. 5. I tell you nay, but except ye repent, ye shall all likewise perish: And Amos 4. 12. Therefore thus will I do unto thee, O Israel, and because I will do thus unto thee, prepare to meet thy God, O Israel: Likewise I will add, Zeph. 2. 1. Gather yourselves together, yea, gather together, O nation not desired, before the decree bring forth, etc. Some Reverend Divines have given three Signs of night. 1. When the shadows grow long, when wild Beasts go abroad, 1. When shadows grow long, it is a sign of night. and when Labourers go to their rest. Now he's a mere stranger in Israel, who knows not how of late years' Shadows, fruitless and ridiculous Ceremonies, have been advanced and stickled for, and violence hath been offered unto many tender consciences: Hinc illae lachrymae: Many godly Ministers, with their Families, have been ruined for nonconformity; and others have been forced to leave the Land of their Nativity, when as in the mean time the fundamentals of Religion, Faith, Repentance, Love, Regeneration were neglected, and much discountenanced, and the zealous Preachers of these Doctrines, stigmatised with the odious nicknames of Puritans, which in a proper sense, is that proud Heresy of Novatus, as Eusebius records in his Ecclesiastical History: But Euseb. Eccles. Hist. through the iniquity of the time, was used as a brand of Infamy to reproach the most strict and conscientious Professors. Secondly, Wild Beasts went abroad: Then those of the Tyrannical 2. Wild Beasts go abroad. Prelacy persecuted the old Puritans, under the name of non-Conformists: May such persons never range again, under more plausible names and specious pretences; or more covertly, like wolves but in sheep's clothing. I wish the Jesuit may appear bare-faced, that we may know him, and beware of him: It is a plain Jesuitical design, to set Brethren together by the ears in circumstantial matters, and so make them almost dispute and jangle away their Religion. I wish what was blame-worthy amongst some, be not Preached and practised by others that succeed them; though names may differ, yet if the same thing remain, it's to the same purpose. Melancton was desirous to die for two reasons: One was, That he might be with Christ: The other was, That he might be freed from those bitter contentions that were in the Church in those days. Thirdly, And likewise Laborers go to their rest: It is to be observed, 3. Laborers go to their rest. that within few years as many able men, both of the Magistracy and Ministry, have gone to their long home (as the oldest alive can remember in a greater space of time) so true is that of the Prophet, Isa. 57 1. The righteous perisheth, and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken from the evil to come. Methuselah, that godly longest lived Patriarch, died but the year before the Flood came: His name signifieth a Messenger of death: His death did presage the Flood. Thus Austin was taken away by death, immediately before the sacking of Hippo, where he lived. Pareus died a little before the taking of Heidelbergh. Luther a little before the German Wars: And we have many Reverend Preachers, the Chariots and Horsemen of Israel (it were easy to give you a Catalogue of them) who of late years have gone to their Graves in peace. By all their Ministeries Gods Spirit hath striven with us, and waited for our amendment of life: We read Histories, that we may not be subjects of History. Herodotus tells us of an Inscription upon Legimus historias, ne ipsi fiamus historiae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodo. Senacheribs Statue, Look upon me, and learn to be righteous. Peruse the sacred Annals, read the History of the old World, the destruction of Jerusalem, the casting off the Jews to this very day; read the History of the Church in all ages, acquaint yourselves with the History of Germany and Palatinate of later years, and be not like many Travellers, who are better acquainted with foreign Lands, then that of their Nativity. Take notice of the acts, the strange acts of the Lord in our L●nd: Hath not God, to this very day, continued many faithful Laborers in his Vineyard, notwithstanding some of the Prelatical party suppressed (what lay in them) powerful Preaching: yet like the Palmtree, The more it is pressed down, the more it grows; o● like Pharaches afflicting the Israelites, Quo magis deprimitur, eo magis emergit. the more he afflicted them, the more they multiplied, and notwithstanding the subtle practices of many, what name to give them, I cannot tell, for they know not what names to give themselves, neither know they what they would have: I say, notwithstanding their Stentorean voices, crying down Ministry, Sabbaths, Ordinances, yet God graciously confirms them all in their liberty and purity; and if we improve not these prices of Grace put into our hands, if we harken not to the calls and whispers of the Spirit of God, if we neglect and despise this great salvation tendered in the Gospel, the Spirit of God will be gone, and take the Ordinances from us, or us from the Ordinances. The Spirit will threaten this dreadful judgement in the Text, to strive no longer: And that people are under a most dreadful Judgement, with whom the Spirit of God will not strive any longer: That Commin●tion runs parallel with this of my Text, Hos. 9 12. Though they bring up their children, yet will I bereave them, that there shall not be a man left; yea, woe also to them when I depart from them. And thus I have dispatched the first Head propounded, namely, The assertion of the truth of the Doctrine from Scripture Testimonies: I proceed in the second place, according to my method propounded, to make a particular representation unto you, how the Spirit may be said to strive with man. The Spirit of God, though it be a most free agent, bloweth 2. The Spirit of God strives seven ways. when and where it listeth; yet from experience we may discern, that it usually strives some of these seven ways, viz. By its motions and whispers. By the Ministry of the Word. By the checks and convictions of conscience. By the tenders of mercies. By the exercise of patience and long-suffering, by inflicting of signal, exemplary judgements up●n others: And if none of these will prevail by the execution of personal judgements upon ourselves: Thus ordinarily upon a ground of experience, we may discern the several strive of the Spirit. For the enlargement of these particulars. 1. The Spirit of God 1. The Spirit of God strives by its motions and inspirations. strives by its motions, inspirations, and sweet whispers, when we hear, as it were, a voice behind us, telling us, This is the way, walk therein: Thus the Spirit of God infuseth holy thoughts, holy motions into us: We have not one good thought, we cannot of ourselves think one good thought without the inspiration of the holy Spirit. The Spirit of God rebukes sin in us, quickens us to our duties, moves, woes, beseecheth us to try conclusions no longer with God, nor to offer any violence to the Spirit of Grace, but to cherish its sweet motions, and hearken to its whispers. We may know the Spirit of God from the spirit of delusion the same way we discern good Gold from counterfeit, by examining them by the touchstone of the word of God, Isa. 8. 20. To the Law, and to the testimony, if they speak not according to this word, it is because there is no light in them: The Spirit of God directs the●e to the rule of the word: It is not any rule that will serve, but it is this rule, Gal. 6. 16. As many as walk according to this rule, peace be on them and mercy, and upon the Israel of God. But the Spirit of error directs thee to devised ways, it counsels thee to be wise above what is written. The word of God is the just Standard, we must not add to it, nor take away from it, if we would escape that dreadful curse, Rev. 22. 18. I testify to every one that heareth the words of the Prophecy of this Book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the Book of life, and out of the holy City, and from the things which are written in this Book. There be many that pretend to voices, dreams, revelations, now adays, they would have a Platonic Christ, and fain a teaching of the Spirit besides, and contrary to the written word: Many of them are led like Absoloms' followers, in their simplicity, knowing nothing for whom we must pray, as the Prophet did for his Servant, Lord open their eyes that they may see, and let them read with fear and trembling, that dreadful Anathema from the written word, Gal. 1. 8. Though we, or an Angel from Heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed: I'll be your remembrancer of one story, 1 King. 13. 17, 18, 19 It was said unto me by the word of the Lord, Thou shalt eat no bread, nor drink wa●er t●ere, nor turn again to go by the way that thou camest: He said unto him, I am a Prophet also, as thou art; and the Angel spoke unto me, saying, Bring him back with thee into thine house, that he may eat bread and drink water, but he lied unto him: So he went back, and did eat bread in his house, and drank water. The man of God had a sure word of Prophecy, the word of God was in his mouth; yet he must be harkening after a new devised word, a new pretended light or revelation from the old Prophet, he forsook the true word, and believed a lying word; what a sad Catastrophe befell him, v. 24. When he was gone, a Lion met him by the way and slew him, and his carcase was cast in the way, and the 1 King. 13. 24. Ass stood by it, and the Lion stood also by the carcase: Yet notwithstanding extraordinary Revelations, Dreams, Visions, Ecstasies, Enthusiasms, though they have ceased long ago, and we have no warrant to expect them, because we are to keep close to the revealed will of God written in his holy word: Yet I say, we are to take notice of the sweet motions and spiritual illapses upon our souls: Though Prophecies cease, yet there are manifold discoveries of Christ unto the soul: The secret and intimate acquaintance of the soul with Christ, the souls ravishing consolations, the breaking in and flashes of heavenly light upon the soul, the heave, aspire, and harmony of the heart with Christ, experience of mercies, issues out of temptations, protections of Angels; all these are Heavenly, constant revelations out of the Word of God, manifested to the souls of the faithful by the Spirit, according to the word: Let us therefore embrace and cherish the gracious motions of the Spirit of God: Where the spirit of Grace is in the heart, it cannot be idle or lie dead, but it's exceeding operative. The Spirit gives light to teach thee, it gives heat to warm and comfort thee: It is a spirit of burning and purging, to burn up the stubble of corruption, to purge out thy sins: It is a spirit of refining and purifying: Therefore when the spirit of God strives by its gracious motions, enlightening, purging, inflaming, comforting, wooing thee to walk closely with God, bidding thee beware of wounding thy conscience, of resisting the light, and going against known truth: O beware of grieving this holy Spirit of God Do not, O do not force the spirit to departed sadded and grieved from thee. This is one way whereby the spirit strives, viz. by its motions and whispers. A second way whereby the spirit strives, is by the Ministry of 2. The Spirit strives by the Ministry of the Word. the word: It is said, Rev. 3. 20. Behold I stand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. The Spirit of God knocks at the doors of your hearts by the hammer of the word: The spirit knocks louder and louder, and the Ministers are to cry aloud and spare not, Isa. 58. 1. Cry aloud, spare not, lift up thy voice like a trumpet, and show thy people their transgressions, and the House of Jacob their sins. The Lord calls upon us by every Sermon we hear: Why will ye die? Why will ye bolt the door against the frequent knockings of the Spirit of God? The Spirit of God hath striven with some of us ten years, some twenty, some fo●ty, some sixty years: How many years have we lived under the sound of the Gospel, having heard the voice of the Turtle crying in our Land? How many powerful Preachers have spent their strength, their breath, wasted their spirits, wooing, entreating, beseeching us to be reconciled unto God? many of them are gone to their rest, their works praise them in the Gate, their memory is blessed, and their name is like sweet Ointment poured forth: How many are yet alive to this day, who Preach Jesus Christ faithfully and experimentally? how do they pray and wrestle with God? how zealously do they preach? how many admonitions, reproofs, exhortations, warnings, do they give us? And if we will not take warning, the Ministers shall deliver their own souls, and our blood will be upon our own heads; and the time will come, when it shall be known that we have had Prophets amongst us. I shall make an allusion to that Scripture, Deut. 20. 11, 12, 13. It shall be if it make thee answer of peace and open unto thee, than it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee: And if it will make no peace with thee, but will make war against thee, than thou shalt besiege it; and when the Lord hath delivered it into thy hands, thou shalt smite every male thereof with the edge of the sword. Just so God proclaims peace, and the Ministers are Ambassadors of Peace, and deliver their commission after this manner, Into whatsoever house ye enter, first say, Peace be to Luke 10. 5, 6. this house: And if the son of peace be there, your peace shall rest upon it; if not, it shall turn to you again. The Lord now beseemeth your hearts by the Ministry of the word, and offers you peace and reconciliation; if you will submit unto his Sceptre, and cast down your rebellious weapons, the Lord will have mercy on you; but if you hold out the flag of defiance, and will not come in to Jesus Christ, what remains but utter ruin and destruction? Every Sermon you hear, is like the water of Jealousy, when he hath made her to drink the water, than it shall come to pass, that if she be defiled, and hath done trespass against her Husband, that the water that causeth the curse shall enter into her, and become bitter, Num. 27. 28. and her belly shall swell, etc. but if she be not defiled, she shall be free: When the word is received into an honest and good heart, it doth it good and makes it fruitful, when into a corrupt heart it rots it, and makes it worse. It's an observation of a Reverend Divine, That it is an indignity beyond all apprehension to the spirit of Dr. Ed: Reynolds, grace, when we suffer him to wait daily at our Bethesdas, our houses of mercy, and all in vain, to spend his sacred breath in the Ministry of reconciliation, in doubling and redoubling his requests unto our souls, that we would be content to be saved: Yet all this while we harden our hearts, and stop our ears, and set up the pride and stoutness of our own reasonings, till we even weary the spirit of God, chide him away, and cause him to departed sadded and grieved from us. O my Brethren, despise not prophesying, undervalue not the Ministry of ● Thess. 5. 20. reconciliation: An indignity or affront offered unto Christ's Messengers, Christ takes it as done unto himself, Luke 10. 16. He that heareth you, heareth me, and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. Be then exhorted to set an high price of the Gospel, and make much of the motions of God's holy Spirit in the Ministry of the word. Ursin relates, in his Preface to his Catechism, That those godly Ursini Praf. Catech. Protestants that fled beyond the Seas for their Religion, in that Marian quinquenium of Persecution, acknowledged, That that great innundation of misery came justly upon them, for the neglect and unprofitableness under the Gospel in King Edward the sixth's days. And if they were so severely punished for a few years' unprofitableness under the means of Grace, of how much forer punishment shall we of England be accounted worthy, who well nigh a hundred years have enjoyed the purity of the Gospel, and yet we are barren and unfruitful: Let us every one acknowledge his own unfruitfulness, that notwithstanding fattening Ordinances we have lean souls; and let us every one pray in particular, Lord, lay not my unfruitfulness under the Ministry unto my charge. The Spirit will not always strive and wait at those Bethesdas. God may in judgement say, I will take this kingdom from you, and give it to others who will bring forth the fruits of it: I will no more suffer my servants to be abused, no more suffer my word to be despised; I'll rain Mann●h no more round about your tents, if you have so cheap an esteem of it. Let us all deprecate this dreadful judgement which the Prophet Amos threatens, Amos 8. 1. Behold a basket of summer-fruits, and he said, What seest thou? and I said, A basket of summer-fruit; then said the Lord unto me, The end is come upon my people of Israel, I will not again pass by them any more: This is the second way whereby the Spirit ●●rives, viz. By the Ministry of the word. A third way whereby the Spirit strives, is by the checks and 3. The Spirit strives by the conviction of conscience. Multi habent scientiam, pauci vero conscientiam. Bernard de interiore domo. In cord puritatem, In ore veritatem, In actione rectitudinem. Bern. de interdomo. convictions of conscience. Bernard makes a sad complaint in that excellent Tract, De interiori domo: Many have knowledge, but few have conscience. He lays down there three choice qualifications of a good conscience, To have sincerity in the heart, truth in the mouth, and rectitude in the conversation: These are distinguishing Notes for trial and examination. Now the spirit of God strives by the checks of conscience: Conscience flew in Judas his face, a legal qualm came upon him, I can call it no better: It sprang from the horror of the wrath of God, and Hell fire flashing in his face: It was no Evangelical repentance: Judas got thirty pieces of silver, but conscience forced him to a restitution. Conscience is a reflect act, it looks back upon a man's self: It is like a Musket overcharged, it will recoil upon a sinner: It is like a Bloodhound that will follow by the scent, and will never leave searching till it hath descried the Delinquent. Wherefore Brethren, let us take special notice of the checks of Conscience: Let us keep faith and a good conscience joined, as the Apostle exhorts: Let us not break God's link. Let Paul's (Herein I exercise) be our continual Monitor, Acts 24. 16. Herein I exercise myself, to have a conscience void of offence towards God and towards men. A Christian may have a pardon in the Court of the Judge, and yet not discern it in the Court of his conscience: In case of desertions, withdrawings and suspensions of Gods gracious countenance, a Christian may not be able to apprehend Gods reconciled countenance; but in this case there are encouraging, supporting promises, Isa. 50. 10. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? let him trust in the name of the Lord, and stay upon his God: We read likewise Psal. 97. 11. Light is sown for the righteous, and gladness for the upright in heart: and Psal. 112. 4. Unto the upright there ariseth light in the darkness: God is gracious and full of compassion, and righteous in all his ways: But what shall we say when a sinner is condemned both in the Court of the Judge, and of conscience? how great is that condemnation? Spira had a check of conscience, and a voice forbidding him, O do it not! He paid full dear for the wounding of his conscience. It's an observatian of an excellent Divine, in a precious Book, called, Moses self-denial: We had better (saith he) have all the world Mr. Burroughs Moses Self-denial. cast shame in our faces, and upbraid us, then that our consciences should cast dirt into them: It's better to endure all the frowns and anger of the greatest Potentates on earth, then to have an angry conscience within our breast: It's better to want all the pleasures that earth can afford, then to lose the delights which a good conscience will bring in: O let the Bird in the breast be always kept singing, whatsoever we suffer for it! We all subscribe to this in The●, whether we do thus in Hypothesi, let's examine our awakened Conscience: Let us every one deal impartially with his own conscience: All our hearts are naked unto him, with whom we have to deal. Let every one pray, study, confer for the information of his own Conscience; nothing may be done doubtingly, for that is not of faith, and whatsoever is not of faith, is sin. In the whole course of our lives, let us bring all our actions to the rule of the word of God, and let that decide the controversy. Here's a infallible rule. Let A rule for the examining of conscience. 1. Every one be persuaded in his own heart. 2. Let us abstain from all appearances of evil. 3. Prove all things, and hold fast that which is good. 4. Hold faith and a good conscience. Let us keep close to these known, plain rules, discarding carnal policy, carnal interests, which are the devised ways of men, and then let our resolution concur with Luther's: I bear this title, I Hunc gero titulum, cedo nulli. Luth. yield to none. Now then when the Spirit thus strives by the checks of conscience, let us not resist nor stifle those motions, let us not shut our eyes against known light breaking in upon us. This is a third way whereby the Spirit strives, viz. by the checkings and convictions of Conscience. A fourth way whereby the Spirit strives, is, by the tenders of 4. The Spirit strives by the tender of mercies. mercies and loving kindness, openings of bowels of compassion towards poor sinners: These mercies are tender mercies, and there is a multitude of them, Psal. 51. 1. Have mercy upon me, O God, according to thy loving kindness, according to the multitude of thy tender mercies, blot out my transgressions: They are the sounding of Bowels, the fountain opened, Zech. 13. 1. In that day there shall be a fountain opened to the House of David, and to the Inhabitants of Jerusalem, for sin and for uncleanness. Here is a free tender of Jesus Christ, and the riches of his mercies; The spirit makes many Proclamations and Invitations to come in to Jesus Christ: One is, Isa: 55. 1. Ho, every one that thirsteth, come ye to the waters, and 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 labour 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 l●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 labour to make a Catalogue of the mercies of God, they exceed all Arithmetic; measure them, their dimensions are infinite. The Apostle makes four dimensions, breadth, length, height, and depth, Eph. 3. 18. The mercies of God reach to the Heavens, his faithfulness to the clouds: All the paths 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, whilst others are wet with blood? Thousands have fallen 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 enjoy Sabbaths, Ordinances, public 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 mouths: All these mercies, have so many mouths 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 footstool, 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 music 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 show his unwillingness to punish sinners till needs must: He is said to higher a Razor 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 chrysostom 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, whilst 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 exemplary Judgements inflicted upon others. inflicted upon others: We have read of the Wars of Jerusalem in Josephus, but more pathetically set forth in the ●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 bloodsucking 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 us to repentance, to Dan. 4. 27. break off our sins by repentance, that our tranquillity may be lengthened, and that there may be a healing of our errors. The use we are to make, is that of the Apostle 1 Cor. 10. 6. Now these things were our examples to the intent we should not lust after evil things, as they also lusted: Let us not pass uncharitable censures upon others, as greater sinners, for greater sufferings, but remember, that except we Luke 13. 5. repent, we shall likewise perish. Seventhly and lastly, Let us consider how the Spirit of God 7 The Spirit strives by personal judgements. strives by personal Judgements inflicted on ourselves: There is a Judgement of chastisement, and a Judgement of revenge. God sends Judgements by way of revenge upon the wicked of the World, but by way of chastisement unto his own children: When God takes away thy riches, and other outward comforts, as a child, a wife, etc. by these the Spirit of God strives with thee, and sends thee to God to inquire into the cause, and walk more closely and humbly with God; and thy duty is, to pray to God to teach thee what thou understandest not: If God send thee a sore disease, a grievous pain; suppose the Stone, Strangury, Colic, etc. by all these the Spirit strives with thee, and reads thee a Lecture of thy Mortality, and warneth thee to make a serious and speedy preparation for death. Afflictions are sent by God, as Scullions, to scour away the rust and canker of God's children: They are the Shepherd's Dogs, to bring home the straying Sheep: Luther saith, Afflictions teach us to understand Scripture: Where God teacheth with the rod, there he bestoweth a choice blessing, Psal. 94. 12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy Law. God sends affliction on an errand: Go affliction, take down such a man's pride: go, awaken another from his security: Affliction is God's Ordinance, and with the same hand he gives Jesus Christ, that he gives correction to his own children: Thus the Spirit strives by personal judgements and afflictions. The use we must continually make, is Heb. 12. 5, 6. My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth: Hence saith the Apostle, Rom. 5. 3. We glory in tribulation, knowing that tribulation worketh patience, and Jam●s 1. 2. My brethren count it all joy, when ye fall into divers temptations: The rod hath a voice, and we are called upon Mich. 6. 9 Hear ye the rod, and who hath appointed it. Thus you have heard how God's Spirit strives, by its motions, by the Ministry of the Word, the checks of Conscience, tenders of Mercy, exercise of patience and long-suffering, inflicting of exemplary and signal Judgements upon others, and personal Judgements upon ourselves. Now the Lord give us his Grace, and teach us to make much of, and cherish the strive of his holy Spirit, and let us all deprecate the fearful judgement in the Text, My spirit shall no longer strive with you. judgement and Mercy. Set forth from Gen. 6. 3. HAving dispatched those two Particulars, according to my Serm. 3. at St. Mary's Oxon, Jan. 19 1651. Three Reasons of the Doctrine. Reas. 1. From the Text, because man is flesh. method propounded in the unfolding of this Text: In the third place, I am to inquire into the Grounds and ●easons for the further confirmation of the Point. Amongst many that may be given, I shall reduce the Reasons of the Text into three Heads. The first shall be drawn from the very reason in the Text, for that he also is flesh. Man is corrupted by reason of sin. Man was created, statu integro, in integrity and innocency, resembling the Image of God in righteousness and holiness; but now statu corrupto, by reason of Adam's prevarication, he became depraved in the faculties of his soul, and all the members of his body, and they are become instruments unto wickedness. The Holy Ghost sets forth sinful man in a full Character, Psal. 14. 1, 2, 3. The fool hath said in his heart, there is no God, they are corrupt, they have done abominable works, there is none that doth good. The Lord looked down from Heaven upon the children of men, to see whether there were any that did understand and seek God: They are all gone aside, they are become altogether filthy, there is none that doth good, no not one. Suppose we heard the Lord thus expostulating the case: Is this man? Is this he that I advanced to the highest rank of visible Creatures? whom I created after mine own Image, whom I endowed with noble faculties, an understanding, the bright luminary of the soul to know his Maker, and a will to obey him: Is he now become flesh, fleshly in his imagination, fleshly minded? Doth he walk after the flesh, minding the things of the flesh? Hath he thus turned Apostate, & rebelled against his Lord and Maker? This charge being all very true, wherefore should I have any more to do with him? wherefore should my Spirit strive with vile sinful flesh? Thus God might plead, and in judgement withdraw the strive of his holy Spirit: Betwixt the spirit and the flesh, what agreement can there be? The Spirit will not thus be unequally yoked; since man is become thus fleshly, thus depraved, such a degenerate Plant, so corrupt, its just with God's spirit to strive no longer with man. By flesh, in Scripture, is comprehended a Mass of corruption, Apostoli verba docent haec duo affectuum genera esse opposita. Quae ut intelligamus, constitutum fit, affectum carnis nihil aliud esse, quam usum virium humanaru● semotâ gratiâ. Affectus autem spiritus est impulsus divini afflatus, & usus gratiae Christi. Pet. Mart. in Loc. man in his worst estate, Rom. 8. 5. They that are after the flesh, do mind the things of the flesh: What is predicated of it, v. 6, 7, 8, 9 To be carnally minded is death, because the carnal mind is enmity against God: So then, they that are in the flesh cannot please God. And what an Antithesis is there between flesh and spirit, v. 13. For if ye live after the flesh, ye shall die; but if ye, through the spirit, do mortify the deeds of the body, ye shall live. The same disproportion there is, as between death and life, heaven and hell, salvation and damnation: That God strives with any, is a great mercy, that the Spirit waits knocking at our doors, when as he might knock us down dead: O great mercy! But when the Spirit strives, and flesh resists its motions; the Spirit spends his sacred breath, wooing us, and inviting us to do good unto our own souls, and the carnal mind bids defiance unto the Spirit of grace, when notwithstanding all the beseechings, woo, and solicitations of the Spirit, the flesh rebels, carnal men will not hearken to the voice of this spiritual Charmer, though he charm never so wisely; what then remains but utter ruin and destruction, but that the Spirit should leave striving, and fall a destroying rebellious sinners, and carnal minded persons? This is one reason, He also is flesh; the spiritual part that is obliterated, he hath degenerated from his original, he is become corrupted, he also is flesh. Another reason may be, because the Spirit is a most free agent. Reas. 2. Because the Spirit is a most free Agent. This holy Spirit moveth when and where it pleaseth. The Spirit of God is bound to none. The Spirit is not at our command and beck; yet vile man puts the Spirit of God to the condition of a slave: for so the Lord complains, Is. 42. 24. Thou hast bought me no sweet cane with money, neither haste thou filled me with the fat of thy sacrifices, but thou hast made me to serve with thy sins; thou hast wearied me with thine iniquities. It's more than the Spirit owes any of us to move once; he may move once, and may never move more; he may choose whether he will move at all: God now shoots warning-pieces; the Spirit woes you to come in and make your peace with God, to break off your sins by Repentance, no longer to stand out in opposition unto Jesus Christ, if you will not take warning, God may suddenly shoot his Murdering-pieces and destroy you. The Spirit cries, to day, to day, now is the accepted time, now is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 6. 2. day of salvation; if we accept not of this golden opportunity, and now ●e come not in and embrace this great salvation tendered, for aught we know the Spirit may be gone, and never make a further tender of grace unto us. Though the Spirit itself is most free, and limits not, nor ascribes to itself when and where to work, but calls some sooner, some later into the vineyard; yet the Spirit limits and prescribes us a time of repentance: Again, he limiteth Heb. 4. 7. a certain day, saying in David, To day, after so long a time, as it is said, to day, if ye will hear his voice, harden not your hearts. It's a common observation; He that hath promised time to the penitent, hath not promised a morrow for repentance: Wherefore we are Qui poenitentibus promisit veniam, diem non promisit crastinum. Gerr. Medit. Isa. 55. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antipat. Act. 24. 25. commanded, Seek the Lord while he may be found, and call upon him while he is near: and Acts 17. 30. The times of this ignorance God winked at, but now commands all men every where to repent. The Spirit now knocks by its motions, by the Word, by conviction of Conscience, and invites you to come presently to Jesus Christ. When a Treatise of Happiness was brought to Antipater, he answered, I am not at leisure; a lamentable case not to be at leisure to read a Treatise of Happiness. Felix would hear Paul at a convenient time; we never read that he sent for him any more. In proverbial speeches we say, Strike whilst the Iron is hot; When there is a fair gale hoist up thy sails; and delays are dangerous. Shall we then neglect the present opportunity upon a presumption of a future? Shall we presume either of space ●● grace, neither of them being in our power? God is not bound to give space; he struck Vzzah dead in the place for meddling with the Ark: It's said, the 1 Chr. 13. 9 Oxen stumbled: Vzzahs' intention might be good, but a good intention cannot justify a bad action: He invaded the Priest's function; his work was to drive on the Oxen, not to touch the Ark. God struck Ananias and Saphira dead for their hypocrisy: So often times God strikes dead the Drunkard in his vomit, the Liar, Swearer, Blasphemer with the lie, oath, blasphemy in each man's tongue. But suppose (which is uncertain) God gives thee space, yet often times where he gives space he denies grace, as it was said of Jezabel, Rev. 2. 21. I gave her space to repent of her fornication, but she 2 Tim. 2. 25. repent not. There is a peradventure put in, 2 Tim. 2. 25. In meekness instructing those that oppose themselves, if God peradventure may give them repentance unto the acknowledging of the truth. My brethren, consider in your most serious and composed thoughts, that we deal for life and immortality, and our negotiations are for the great things of Eternity: Shall we dally in such weighty matters? Shall we procrastinate our Repentance? And shall we stop our ears, bolt the doors of our hearts when the Spirit calls and knocks? In matters of worldly employments, what post-haste, what expedition do men make? they fear delays may much prejudice them: And shall we be thus wise for the world, and such errand fools for our souls? Shall we be pennywise and pound-foolish? Shall we be so industrious to grasp the trash and pelf of the world, and neglect our souls? Every one's soul being a precious jewel is more worth than the world in all its pomp and bravery. Let us lay hold on the golden season of the present time, the time which the Spirit limits. If thou neglectest this day, for aught thou knowest, thou mayst be in hell to morrow. Whilst thou art dallying and delaying God may be a swearing in his wrath, that thou shalt never enter into his rest. The third reason, and the last, that I shall name shall be drawn Reas. 3. Drawn from the rule of divine Justice. from the rule of divine justice. It's most just when people neglect God's limited time for God to allow them no more time, when people squander out God's seasons and misspend their choice opportunities, it stands with justice to deny any further opportunity. When the season is past, it is like an Arrow out of the Bow, like a swift stream, not to be called back. There's a dreadful judgement threatened, Prov: 1. 24. because I have called and ye have refused, I have stretched out my hands, and no man regarded, therefore I will laugh at your calamity, and mock when your fear cometh. God usually pays sinners in their own coin, and punisheth them by way of retaliation; As appears in Adonibezeks confession, who said, Threescore and ten Kings having their thumbs and great toes cut off gathered Judg. 1. 7● thered their meat under my table, as I have done so hath God requited me. God punisheth number with number, according to the number of their cities so were their gods. Jer. 2. 28. Where are thy Gods which thou hast made thee? let them arise if they can save thee in the time Jerem. 2. 28. of thy trouble, for according to the number of thy cities, s● are thy gods, O Judah. And the Lord numbered them out to the sword, and left them few in number. God punisheth choice with cho●●e; they chose new gods, and the Lord in judgement left them to their choice, and in their extremities bade them go to their gods, and see whether they would deliver them. The Lord punished contrariety with contrariety; If ye will not be reform by these things, Leu. 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 sins. 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 4●. 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 dreadful 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 sin. The old world gave no heed to Noah's Preaching, they neglected the time that God allowed them for repentance. No mo●e time was Matth. 25. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. allowed, when that was once expired, a deluge overwhelmed them. The five foolish Virgins slumbered and slept, when they should have been preparing of their lamps, they went to buy oil, and in their absence Christ came and perpetually shut them out. Esau sought Heb. 12. 17. ●enedictionem illam exquisiss●t. Beza. the Blessing carefully with rears, yet he was rejected, he 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 echo 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 shall be no more time. How soon Revel. 10. 6. ● time may cease, & the Spirit cease working, we cannot tell, 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 th●●● have dispatched three Heads propounded of my Method: I have asserted the truth of the point from Scripture testimonies, plainly evidencing the greatness of the Judgement when the Spirit of God departs from, and will strive no longer with a people. I have showed how many ways 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 all home unto point of Practice, 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 dreadful Use 1. For Information. judgement lies heavy upon any person whatsoever, with whom God's Spirit will strive no longer. Was it not an heavy judgement when God's Spirit left Saul, and an evil spirit was sent to torment him? Was it not an heavy case, and dreadful, 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 dreams, therefore I have called thee, etc. When God's Spirit quite leaves a soul, than the evil spirit takes possession of it. Satan entered 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 money, 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 turned 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 confessed, Thou hast overcome, O Galilean, thou hast overcome. Vicisti, Galilaee, vicisti. Now a little to set forth the greatness of the judgement upon those with whom God's Spirit will strive no longer, I'll represent it you in these ensuing aggravations. When God takes away his Spirit, he usually takes away his Ordinances. Whilst the Palladium remained 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 cried up, the Temple of the Lord, the Temple of the Lord: Herein they were superstitious, they f●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 profane, idolatrous people, than the horns of the Altar would secure and shelter a Murderer: Yet questionless the Ark of God's presence was a very great mercy and privilege. The Ark was kept away twenty years, and they thought it long, and the Text saith, all the house of Israel lamented after the Lord. The sad report of the loss of the Ark, brake Elies heart first, and he fell down backward and his neck broke: He heard 1 Sam. 7. 2. of the death of his sons, their death went near, but the loss of the Ark went nearer: and Phinehas his wife named the child I●habod, saying, the glory is departed from Israel, because the Ark of God was taken. She fell in travel upon that sad news, and died presently. 1 Sam. 4. 18, 21, 22. The taking away Ministers, Ordinances, Sabbaths, are dreadful judgements upon a people: This the Prophet Amos foretells of; Behold the days 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 fruits thereof. And these judgements God oftentimes inflicts upon those that contemn his Ordinances, and often ●imes causeth a people to know the worth of them, by the want of them. Aggrav. 2. God will not suffer his Spirit to wo●ke in the Ordinances. Or secondly, if God continue his Ordinances, and a people still resist the strive of his Spirit; this is another aggravation, that the Lord will not suffer his Spirit to work in the Ordinances. What's the Word without the Spirit but a dead letter? The Word is the seed, it is the Spirit that quickens it. Now when God denieth his Spirit in an Ordinance, and people hear only a bare sound, which goeth in at one ear, and out of another, and reap no profit, and are never a whit wrought upon by an Ordinance, this is a lamentable condition. Enthusiasts cry up the Spirit, and cry down the Word. Formalists cry up the Word, they keep their Church well (that's their own phrase) but they regard not the workings of the Spirit. This is Argumentum à bene conjunctis ad male divisa. We have no warrant to leave the bright shining light of the Word, and to follow a wild rambling light of our own. The Spirit works by the Word, and ties us to the rule. New devised lights may Levit. 10. 2, meet with the same judgement as Nadab and Abihu met withal for offering strange fire unto the Lord. Neither may we (as Formalists do) rest in our coming to, and hearing of Ordinances; we must examine the working of God's Spirit upon our souls: When God gives quickening Ordinances, let us pray for the energetical effectual working of God's Spirit. Deadness of Spirit (saith Mr. Greenham) is the grave of spiritual graces. Between a lazy and a fervent performer of duties, you may see the difference, Greenham. 2 Kings 4. 31, 32, 33, 34. Gehazi went on in a careless formal manner, and laid his staff upon the child, but there was neither voice nor hearing: But when Elisha put his eyes upon the child's eyes, and his mouth on the child's mouth, the flesh of the child waxed warm. O beware of slighting, or resis●ing the spirit in an Ordinance, lest in judgement God may give thee a bare Ordinance, or resting contented with a bare outside formal service, without any lively workings of the Spirit upon thine heart, and that will be but as a carcase when the soul is gone. When people drive away God's Spirit and will not regard its strive Aggrav. 3. God gives over those that resist his Spirit unto a spirit of delusion. then God gives them over in judgement to a spirit of delusion. 2 Thes. 2. 11. For this cause God shall send them strong delusions that they shall believe a lie. When Ministry, the Lordsday, and other Sabbath-Ordinances are trampled under feet, when the plain infallible rule of the Scriptures is laid aside, when some flatter themselves with high swelling conceits of their own gifts, upon pretence of a Light within them, Dreams and Revelations, than God in judgement gives them over to a spirit of delusion. The Devil works upon their fancies, and puffs them up with pride, and their pride swells them and bursts them. Beware of Pride, and above all Pride of spiritual Pride. Beware of itching ears after novel Doctrines. Upon pretence of new truths many suck in antiquated, long since explo●ed errors. And if it be an error (though I take it not so) yet account it an error of love, I advise, especially young beginners, to beware of Scepticism, & high-slown curiosities in the study of divinity. It's a ground of experience, Scepticism Rom. 14. 1. Quod si observassent Scholastici non tot● spinosas & salebrosas ne dicam impi●s & sacrilegas quaestiones in eorn libris habere. mus. P. Mart. Aggrav. 4. God gives those over to a hard heart, who resist the motions of the Spirit. frequently produceth Heresy, & ●ere●e terminatesin Atheism, and my counsel is grounded upon the known rule; Him that is weak in the faith receive you, but not in doubtful disputat●ons. Would Schoolmen (saith Pet. Martyr) had observed this Scripture. Study Fundamentals, & get a Body of Divinity in your heads and hearts, before you venture upon Polemicals. Be well provided and furnished with weapons from the Principles of Divinity, before you grapple with gainsayers. A fourth and last aggravation I shall mention is this; when God's Spirit hath striven long, knocked and waited, and is abused and resisted, than God gives over such persons to an hard heart, and a reprobate mind: And an hard heart and a reprobate mind is an hell upon earth. Isa. 6. 9, 10. Go and tell this people, Hear ye indeed, but understand not, and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert and be healed. It's cited by all the four Evangelists, and in the Acts of the Apostles, and the Epistle to the Romans, by such frequent repetition of the selfsame thing, aggravating the greatness of the judgement. It's accounted the grand curse of the Gospel, Joh. 9 39 For judgement am I come into this John 9 39 world, that they which see not might see, and that they which see might be made blind. When men have been a long time under the sound of the Gospel, and the Spirit hath moved and wooed, beseeching us to amend our lives, and walk in an holy obedience and conformity to the will of God; and yet we stand out, and bid defiance to the Spirit of Grace, than it is just for God to say, hard heart, seize upon such a one, reprobate sense, take hold of another, let them be Sermon-proof, and Judgement-proof, let them remain insensible, let their consciences be cauterised. O wha● a fearful judgement is this, as the Apostle mentions! But after thy hardness Ro●. 2. 5. and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgement of God. May these aggravations make deep impressions upon all our spirits, and make us fear and tremble any more to withstand the sweet motions and whispers of the Spirit of God. A second use is for Exhortation: I entreat, beseech, exhort, conjure Use 2. For Exhortation. you by all the motions of the Spirit, by all the tenders of mercies, patience, and long-suffering of God, that you would take heed of quenching, resisting, sadding the holy Spirit of God, but cherish, embrace, make much of all the strive of the Spirit of God with your souls. To day the Spirit calls, hear his voice; to day the Spirit woes and would make a contract with your souls, O now accept of him; to day the Spirit invites, lay aside all excuses and come. It's the Embassy that God's Ministers are sent upon: Now than we are Ambassadors for Christ, as though God did beseech 2 Cor. 5. 20. you by us, we pray you in Christ's stead be ye reconciled to God. O●r commission may be out of date to morrow: Christ now waits till his locks be wet with dew, now he calls sinners to repentance. He hath sent me on an errand this day to invite thirsty souls to come unto him, and he will give them drink; to invite those that are heavy laden, and he will give them rest. It's my business this day to tender Jesus Christ, the Fountain opened; to press home the Exhortation of the Holy Ghost, Let the wicked forsake his way, and Isa. 55. 7. the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God for he will abundantly pardon. Now what answer shall I return unto him that sent me? Suffer I beseech you (Fathers and Brethren) the word of exhortation, not to suffer the holy Spirit to spend his sacred breath in vain: You have many prizes put into your hands, improve them in your several capacities to the glory of God, and mutual edification one of another. Let Rulers rule with diligence, let Governors, Tutors, Masters of Families, all unite their endeavours to promote the Gospel of Jesus Christ, and put Joshua's resolution into practice, but as for me, I and my house we will serve the Lord. O that Josh. 24. 15. we could be spiritual Fathers to those that are committed to our charge. Governors and Tutors should look upon themselves as Pro-parents, and upon the Scholars under them as children, and therefore aught to have special care over them, and principally to inquire how it fares with their souls, what knowledge they have of Jesus Christ: What a comfort will it be another day when we can say, Behold, Lord, here we are, and the children which thou hast given us. Thou ●ord hast made us spiritual Fathers unto these young Pupiss. Now whilst the Spirit stays waiting upon us, whilst we have time, talents, and opportunities vouchsafed unto us, whilst we live under the sound of the Gospel, and hear admonitions, reproofs, and many Exhortations to repentance; let us not put off the Spirit with any more delatory answers, but resolve with the full purpose of our hearts to cleave unto the Lord. I have two or three plain moving considerations to add, for the better setting home of my Exhortation. Consider the brevity of our lives: What's our life but a bubble, Consid. 1. The brevity of our lives. John▪ 4. a flower, a vapour, a shadow? By these resemblances, the Holy Ghost sets forth the shortness of our lives: We had need be a working while day lasteth: I must work the works of him that sent me, while day lasteth; the night cometh, when no man can work: A night of death is coming, wherein no man can work, and we must always remember, that the Spirit strives not always, not during the whole course of our lives: It moves when it pleaseth, and on a sudden ceaseth; yet at the most it moveth no longer, nor striveth no longer, but this little moment of time, whilst we are on this side the grave. After death there will be no more warnings, no more admonitions, no place left for repentance, no Purgatory, that's a Popish dream: He that dieth filthy, will so remain unto all Eternity. Now then, my Brethren, considering you have but a little time, and upon this moment depends Eternity, and after death there will be no further tenders of Grace and Mercy, let us husband this time to the best advantage: Let us prize Sermons, Sabbaths, and all those Evangelical Dispensations vouchsafed to us, more than ever we did: Let us redeem the time, as we are exhorted, Eph. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 5. 16. buying out, or making a good market of the season. Every thing is beautiful in its season; there's a season acceptable, and there's a season perilous: Let's come when God calls, that's the accepted time; let's not prescribe a time of our own, that's the perilous season; let's not account time a slight matter, for each minute ought to be valued. A second consideration shall be drawn from the uncertainty of the Consid. 2. The uncertainty of the spirits striving. Nil pretiosius tempore, & heu nil hodie vilius invenitur. Bern. Veniet tempus quo vel unam horam ad resi●iscendum redimere, mirum quantum optabimus. Otho Casmannus. spirits strive: If the holy Spirit be rejected, its uncertain whether ever he will come again: The Spirit will not always bear reproaches & indignities: If we refuse to give God the glory of his mercy, he will show upon us the glory of his Justice and Power: If we will not open when God knocks at our doors, he will not open when we knock at his door: Unkindness will drive away a friend from our houses: When the Spirit invites himself unto us, if we will open, he will come and dine, and sup with us; if we refuse this Heavenly guest, how shall we escape? our destruction will be inevitable. This Spirit is often compared to fire, nothing more comforting, nothing more consuming than fire: If thou wilt not suffer the Spirit to purge and refine thee, it will consume thee: Nothing more comfortable than light, warmth, and witness of the Spirit: Nothing more terrible than the bondage, conviction and condemnation of the Spirit: Therefore beware of resisting any good motions that the Spirit of God puts into thy heart this day, lest if the spirit have a repulse, he may go away and never return any more. 3. Thirdly, Consider the certainty of the day of Judgement, 2 Cor. 5. 10. For we must all appear before the judgement seat of Consid. 3. The day of judgement. Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad: Then there will be an account to be given for all the Sermons which we have heard, for all the Sabbaths we have enjoyed, for all the motions of the Spirit, for all the admonitions, reproofs, Gospel opportunities and advantages that we have received; we should therefore hear a Sermon now, as for aught we know, we may be presently summoned by death to appear before the Judgement-seat of Jesus Christ: Let us imagine that now we hear this day, as if it might be our last day: We hear for Eternity: Preachers and Hearers shall be called to an account at the great Assize: The Lord grant that we may all give up our accounts with joy. The third Use shall be for reprehension of those who resist or Use. 3. For reprehension. stifle the strive and the sweet motions of the holy Spirit: To come to particulars. 1. How sad is their condition, who are contemners of the sweet motions of God's Spirit: Let them read Rom. 8. 9 If any man hath not the spirit of Christ, he is none of his: Such 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 precious anointing, 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 strive, woo and waitings of God's 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 briars is rejected, and is nigh unto cursing, whose end is to be burned: When Christ found nothing on the Figtree but leaves, he said unto it, Let no fruit grow on thee henceforward for ever; and Matth. 21. 19 Luke 13. 7. presently the Figtree withered away: And the Vine-dresser said, Behold, these three years I come, seeking fruit on this figtree, and find none, cut it down, why cumbreth it the ground? 3. It reproves secure persons settled on their. Lees: Let God's 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 possessed 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 threatened in God's 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 add drunkenness to thirst, the Lord will not spare him; but then the anger of the Lord, and his jealousy 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, woo, knockings of God's 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 yourselves and live: So God expostulates the case with them: Though by our own strength we cannot stand, not by our own powe● will any good thing; yet we may do much more good than we do: Can not the same legs carry a man to the Church, which carry him to an Alehouse o● 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 sayest thou can●● 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 persuades 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 resistent so many strive of God's 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, than 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, entreats thee to repent of thy Oaths, Sabbath-breaking, 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 murderer of thine own soul. 4. I proceed to a fourth Use, which is for examination: Three Use 4. For Examination. Q. 1 Queries by way of trial, I shall propose and answer. Q. 1. How may we distinguish of the strive of God's spirit from a spirit of error and delusion? I answer in this wise. 1. God's Spirit strives by the Ministry of the word, and directs A. 1 1. God's 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 another Gospel then that which we have preached unto you, let him be accursed. 2. God's Spirit leads into all truth: It is a spirit of truth: But 2. God's 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. God's Spirit makes us humble, meek, gentle: A spirit of delusion 3. God's spirit makes us● humble and meek. makes us to swell with pride and pride and passions: God's Spirit meekens our spirit: An Antichristian deluded spirit makes us boisterous, inordinate in our affections. But secondly, The Quaery will be, How we may distinguish the Q. 2 strive of God's Spirit, from the strive 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 strive in natural men's consciences, as in Ahab, etc. Herod feared John Baptist: But God's 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 m●ns own spirit, and a natural conscience, 2. The strive of a man's own spirit, are pacified with natural means. are pacified with natural means, eating, drinking, sleeping, idle company, vain pleasures quiet mere natural convictions: But where God's Spirit strives, the soul cannot be quieted but by supernatural means; the in omes of God, the ravishing consolations of the holy Ghost, a white Stone, a pardon sealed; no mirth, sports, company, can satisfy a wounded conscience, only one remedy is reserved for a perfect cure, and that's the Medicine made up of the Blood of Christ. 3. The strive of a man's own spirit are flashy, sudden, and soon gone when the judgement ceaseth: As soon as the judgement 3. The striving of a man's own Spirit are flashy and sudden. is removed, the strive cease; but when God's Spirit strives, it is solid and serious: If the Judgement be removed, and the s●n unpardoned, there can be no quiet: If the Judgement be over, Pharaoh is quiet; but no quiet in David's spirit, till the sin be removed. Q. 3. A third Quaery is, How may we know whether God's Spirit Q. 3 A. hath effectually striven and prevailed with us. 1. When we harken to the call of God's Spirit, Psal. 27. 8. Thou 1. Wh●● we answer the call of God● spirit. saidst, seek my face, my heart said unto thee, Thy face, Lord, will I seek. 2. When we have the testimony of God's Spirit, as Rom. 8. 16. The spirit itself beareth witness with our spirits that we are the 2. When we have the spirits testimony. children of God. 3, When we have the sealing of the Spirit, Eph. 1. 13. In 3. When the spirit seals. whom, after ye believed, ye were sealed with the holy Spirit of promise. 4. When we have the earnest of the Spirit, Eph. 1. 14. 4. When we have the earnest of the Spirit. 5. When we have the spirits anointing. 6. When we have the fruits of the Spirit. Use 5. For direction. 1. Pray for the Spirit. 2. Set a high price on the Spirit. 3. Cherish the motions of the Spirit. 4. Observe the call and knocking of the Spirit. 5, When we have the anointings of the Spirit, 1 John 2. 20. Ye have an Unction from the Holy One, and ye know all things. 6. When we have the fruits of the Spirit, Gal. 5. 22, 23, 24. Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. The fifth Use is for direction. 1. Pray for the Spirit to sanctify and cleanse thee: No work of sanctification but by the spirit. 2. Set an high price of, and be a diligent attendant of God's word: The Spirit usually works by the Word: The Spirit and Word agree together. 3. Cherish the sweet motions of God's Spirit, make much of every holy motion and inspiration: O do not grieve nor sad! O do not quench the Spirit of God, but account Gods long-suffering your salvation! God waits, and is patiented: O do not provoke, do not abuse his patience! 4. Observe all the calls, knockings and invitations of God's Spirit: The Lord calls by his word, by checks of conscience, by mercies and by judgements, do not then bolt the doors of your hearts, nor stand out against all the warnings, threaten and promises; all these are upon record, Heb. 2. 3. How shall we escape, if we neglect so great salvation. Lastly, Here's one word of comfort unto all those who make Use. 6. For comfort. much of the strive of God's Spirit: These shall be filled with the consolations of the Spirit: The Spirit will comfort, support, help them: In Prayer, The Spirit helpeth their infirmities, Rom. 8. 26. The Spirit purgeth and purisieth them: The Spirit of God is their Counsellor in doubts, their Comforter in all distresses; and the Spirit will guide them by his counsel till he bring them unto glory. Doct. 2. It's a● exceeding great mercy, etc. I now proceed in a few words to the second Doctrine: That it is an exceeding great mercy when the Lord vouchsafes unto any person time and space for repentance: Here the Lord alloweth to the old World 120 years, so long it was that the Spirit of God strove with the old World. We read in Gen. 18. 24, 25. the Lord stayed communing with Abraham; making abatements from 50 to 45, from 45 to 40, from 40 to 30, from 30 to 20, from 20 to 10: Was it not a great mercy for the Lord to bear so long with the Amorites? They had a long time of forbearance: Thus did the Lord deal with Niniveh, Jonah 3. 4. Yet forty days, and Niniveh shall be overthrown: So the Lord waited long on the Israelites, Psal. 95. 8. Harden not your hearts, as in the provocation, and as in the day of temptation in the wilderness: So Jerusalem, Luke 19 42, 44. If thou hadst known, even thou at least in this thy day, the things that belong unto thy peace, but now they are hid from thine eyes: The five foolish Virgins had a time allowed; both wise and foolish slept and slumbered, but the foolish wanted oil, and lost the accepted season: Jezabel had time allotted her, Rev. 2. 21. I gave her space to repent of her fornication, but she repent not. The Reasons are. 1. To glorify the riches of God's mercy: Mercy Reas. 1. To glorify the riches of God's mercy. waits upon us, wooing and alluring us to repentance: The Lord invites, Isa. 55. 1. Ho, every one that thirsteth, let him come, etc. He calls sinners to repentance: He entreateth by his Ambassadors, 2 Cor. 5. 20. He waits to be gracious, Rev. 3. 20. 2. To glorify the Justice of God, and to leave a people without R. 2. To glorify God's justice, excuse: When mercy, patience, goodness, graciousness, long-suffering, are all abused, what remains but destruction, never fruit grow on thee more, Cut it down, I will take this kingdom from you, I will send you a famine of the word: These are terrible threaten. 3. The Lord oftentimes is pleased to spare a people longer at the R. 3. God spares a people at the request of his servants. request of his servants, Luke 13. 8. The Vine-dresser prayed, Let it alone yet longer, till I dig about it and dung it: Gods Ministers pray hard, and tug hard at the oar, they cry night and day, Lord, spare, try this people a little longer, exercise a little more patience towards them; let thy Word work upon them, they live under the sound of it, let it effectually prevail with them. The Uses are, 1. For admiration: O admire the infinite mercies of God, who doth thus bear with sinners! notwithstanding Use 1. For admiration. their provocations, yet he tries, waits, and allows them a great deal of space, when as in Justice he might cut sinners asunder in the midst of their sins. This breathes terrors unto all presumptuous sinners, who presume Use 2. For terror. of space and grace, neither of which is in their own power: To some God gives space, others he destroys presently, in the midst of their rebellions: But admit he gives space, though he is not bound unto that; yet he denys grace to many to whom he vouchsafes space, as unto Jezabel; and we read of a peradventure 2 Timothy 2. 25. In meekness instructing those that oppose themselves, if peradventure God may give them repentance. This Doctrine speaks terror unto all them that procrastinate repentance: I'll lay down these convictions. It argues exceeding great folly and madness: Do we not see how Convict. 1. It's great folly to put off repentance. many are cropped off in their buds? how many are cut off in their sins? we are wiser for the World: In gainful bargains we make haste, saying, Do not delay for fear of danger; and yet we are stark fools for our souls. 2. It argues a great contempt, an high affront and indignity against Convict. 2. It argues great contempt. God, Mal. 1. 8. If ye offer the blind for sacrifice, is it not evil? etc. offer it unto your governor, will he be pleased with thee? 3. It argues high presumption, to presume of patience, mercy, Convict. 3. It argues high presumption. and long-suffering, when as we abuse them all, Rom. 2. 4, 5. Despisest thou the riches of his goodness, forbearance, and long-suffering, not knowing that the goodness of the Lord leadeth thee to repentance: A terrible curse will follow, if we neglect God's time when he calls, when we call he will neglect our time, Prov. 1. 24, 25. Because I have called, and ye have refused, etc. therefore ye shall call, but I will not answer. The third use is for Exhortation, to lay hold upon the present Use 3. For Exhortation. tenders of Grace, and make the best of this opportunity: Defer not thy repentance a moment longer; lay aside all excuses: ●ne pleads for his Oxen, another for his Form, another for his Merchandise: All these are unfit guests for Christ: Now therefore come into Christ. Is it not a great mercy that thou art yet alive, on this side Hell and the Grave? Now then close with God, set an high price of God's mercies, and let the riches of his mercy lead thee to repentance. Consider, 1. Now is the Spirits striving time. 2. Now is the limited time, Heb. 4. 7. To day if you will hear his voice, etc. 3. Now is the accepted time, thy soulsaving time, 2 Cor. 6. 2. 4. Now once passed cannot be recalled: I therefore now beseech you by the mercies of God, by all the Sermons and Invitations of Christ, to make your peace with God, to embrace the mercies tendered, to break off your sins by repentance, and to regard the strive and woo of the Spirit of God. The fourth use is fo● caution. 1. Beware of presuming of future Use 4. For caution. 1. Beware of presuming of Grace. offers of Grace, James 4. 13, 14. Go to now, ye that say, To day or to morrow we will go into such a City, and continue there a year, and buy and sell, whereas ye know not what shall be on the morrow. The fool in the Gospel was cut off in the midst of his presumption, Thou fool, this night shall thy soul be required of thee: Esau missed his Luke 12. 20 season: The five foolish Virgins missed their seasons: The old world presumed of life, never thinking of a Deluge; but when the Flood came, How did they wander? some got upon Housetops, some upon high Mountains, some would, questionless, have been entertained in the Ark, but the day of Grace was expired, the commission of Preaching of Repentance, was but for 120 years, that's past, and a Flood overwhelmed them all. O my dear Brethren! be persuaded to lay hold on the present season of Grace, lest ruin overtake you whilst you procrastinate. 2. beware of sadding the Spirit of God, and resisting the sweet motions thereof, Eph. 4. 30. The Spirit invites, calls, woos, entreats 2. Beware of sadding the spirit of God thee to be reconciled and make thy peace with God: Thou hearest a voice behind thee, saying, This is the way, walk therein: Harken to the voice of this spiritual Charmer, which charmeth so wisely. 3. Beware of low and mean thoughts of the Ordinances of God, 3 Beware of low thought of Ordinances. Heb. 2. 3. The Israelites slighted Mannah, but they paid dear for it: God's Spirit strives by the Word, by Prayer, by the Sacraments: Take heed of undervaluing all these ways of striving: Sometimes God strives by an affliction, for that's God's Ordinance likewise, and calls upon thee to learn instruction, to smite upon thy thigh. 4. Beware of neglecting observations of particular experiences: 4. Beware of neglecting observations, etc. Sometimes God strives with thee in a way of mercy by tenders of Christ, sometimes by threaten; neglect not these strive, but make a review of them, observe God's deal with thy soul, how the Lord woos, invites, and waits on thee, how sometimes thy heart hath been opened, like Lydia's, to close with God; sometimes thou art quick, other times dull; sometimes thou hast hold of Christ, other times thou wantest his presence: This is the lot of God's people, sometimes they are in an ebb, sometimes in a float; sometimes their Faith is strong, other times they know not whether they have any at all or no: This was David's case, and thou must apply David's remedy: Why ar● thou cast down, O my Psal. 4. 2. v. ult. soul, and why art thou disquieted within me, still trust in God: Beware of trusting to thine own resolutions: O say some, I resolve hereafter to repent and close with God. This is that which ruins multitudes, because they presume in their own strength: What are our resolutions, but as the early dew which soon passeth away? What are the best of men, if God leaves them unto themselves? we must therefore take heed of sacrificing to our own nets and drags, trusting to our own strength; but come off from all those, and act in the strength of God: We can do nothing without him, but all things through Christ that strengthens us: Samson said, He would go out and shake himself, as at other times; And he witted not Judg. 16. 20. that the Lord was departed from him. 5. Beware of pride and stoutness of heart. Lastly, Beware of pride and stoutness of heart, trying conclusions with God, and reasoning and counter-striving against God: The proud men would not believe the Prophet, saying, Thou speakest falsely, the Lord our God hath not sent thee to say, Go not into Egypt to sojourn there, Jer. 43. 2. Use 5. For admonition. The fifth Use shall be for admonition: O that we could account the long-suffering of God our salvation! And O that the goodness of God, and the riches of his mercy, might lead us to repentance! In few words be admonished: 1. Take the benefit of the season, To day: Repent speedily, 1. Repent speedily. 2. Repent seriously. Isa. 55. 6. Heb. 4. 7. 2. Repent seriously and Evangelically, make not a slight matter of so great a work, neither rest satisfied in a legal repentance, extorted from the fear of Hell, and the wrath of an angry God; but let it be done Evangelically, from the love of God, the consideration of the displeasure of so good a God, and the sinfulness of sin; let those considerations melt thee into tears, and cause thee to mourn ingenuously. 3. Be continually renewing thy repentance, and when thou hast 3 Be renewing thy repentance frequently. felt a pardon, get it fairer transcribed and renewed through the Blood of Christ: His blood cleanseth from all sins: And there is redemption through his Blood, the forgiveness of sins. 4. Be thankful for the space that God gives thee, thou canst never 4 Be thankful for the space given thee 5. Improve every mercy to more saith full performance of duty. acknowledge enough the patience and forbearance of God, who gives thee time, and allows thee space, and whers his Sword, and bends his Bow to give thee warning to escape the blow: What shall I render unto the Lord for all his mercies and loving kindnesses? Will Eternity be enough to praise the Lord? 5. Improve every mercy to more faithful performance of duties. The last Use is, for comfort unto those who make much of the strive of God's Spirit, and make the best improvement of the Use 6. For consolation. time that God allotteth them for repentance: This will yield them comfort in their lives, & on their deathbeds, 2 Kings 20. 3. Remember, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And to all Eternity, Happy are they that have harkened to Gods call, and made a good use of all the means of Grace, and spent the allotted time to God's glory. Here they shall reap the first-fruits of Joy and Comfort, and hereafter the full Harvest, unto all Eternity. An Engagement unto Holiness, from the consideration of the Day of judgement. Unfolded from 2 Pet. 3. 11. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and Godliness? THat Christ shall come to Judgement, is an Article of our Ser. 4. at St. mary's Oxon July 27 1651. Faith: We profess we believe it, yet how many deny it in their practices: Some put far from them the evil day, or think not of a day of account; like desperate Bank-rupts, adding more to the score, not considering an after reckoning. Hence multitudes live as they list, without God in the world, running into all excess of riot, frolicking it in all manner of Epicurism and Voluptuousness, thus denying the Day of Judgement by the wickedness of their lives: Others are much offended because the day is so long a coming, because Christ stays so long; they are hotspurs, and will not wait: If Gods clo●k strike not according to their Dyal: If the Resurrection, Day of Judgement, Christ's second coming, be not assoon as they expect, they call all in question, and propose a question full of Blasphemy and Infidelity both, ver. 4. Where is the promise of his coming? These blasphemous Scoffers, ver. 4. Arg. 1. Ver. 5. the Apostle consures by several Arguments: The world was created by the word of God, v. 5. It was not ab aeterno, (as Philosophers dreamt) now the Argument is valid; The same God who by his word made the world, can by his word destroy it when he pleaseth. A second Argument is drawn from experience, v. 6. By the Deluge Arg. 2. Ver. 6. the old world was destroyed: God bade the water overflow, and destroy man and beast, and it did so: And the time will come, that he will bid the fire to destroy this visible World wherein we no● live, and it shall be so, v. 7. A third Argument is drawn from the Eternity of God: We Ver. 7. Arg. 3. poor Creatures measure things by time, we speak of days, weeks, months, and years, of times past, present, and to come, thus we apprehend; but time past, present, and to come, are all one in God; His Decree delays not: He's not measured by time, Ver. 8. v. 8. If God seem to defer this day, yet this is an argument of singular patience, mercy, and loving kindness, not of any slackness, Ver. 9 v. 9 God's long-suffering should be our salvation; God's patience and waiting upon us, roads us a Lecture of Repentance: O infinite forbearance! bowels of mercy opened; when as the Lord might cut us asunder in the midst of our rebellions, and send us to Hell immediately; yet he woos, invites, and beseecheth us to repent; and he waits, and tries us, whetting of his Sword, bending of his Bow, that whilst the Sword is a whetting, and the Bow a bending, we should prudently foresee and take warning, that so we might escape the blow. The fourth and last Argument, to confute those scoffers, who Arg. 4 are over curiously inquisitive, hasty, unbelieving, rashly expostulating, Where is the promise of his coming? This, I say, is drawn Ver. 10. from the manner of Christ's coming, v. 10. Hoc additum est (saith Calvin) ut semper sint in excubiis fideles, nec crastinum sibi promittant. This may be considered three manner of ways. 1. It's unexpected, as Thiefs come unlooked for, when men 1. are asleep and most secure, than the Thief comes. When the old World was secure, in the midst of their jollity, than came the Flood and swept them away. 2. There will be a change of the whole frame of the Universe, 2. Matth. 24. 38. 39 Beza. Erasmus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. v. 10. The heavens, etc. Impetum veluti Sibillantis procella declarat: So Beza, In morem procellae, in manner of a storm: So Erasmus. 3. There shall be an utter conslagration of all things, even of those wherein worldlings place their happiness, The Manors, Lands, goodly Buildings, the Wonders and Idols of the World, shall be burnt up at that day. Now it will be our wisdom, neither to question the truth of these things (for Truth itself, the Lord Jesus Christ, hath told us that these things shall come to pass) neither aught we to be curiously inquisitive after the particular time, when, (as some of the Jewish Rabbins have been too bold in this particular) neither ought we to be impatient or querulous, because it's not yet accomplished. 4. Our duty to wait and believe: And our main duty and wisdom will consist in this, to make preparation, to be in Procinctu, 4. Hab. 2. 3, 4. to have our Garments girt about us, to have our Lamps burning, and Oil enough in them against that great day. Far be it from me to raise a dust, or rake into the Dunghill of those ancient lately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretics, who deny the Resurrection, the Day of Judgement: Hac fide vivo, the rule of the Scripture is clear and infallible, there shall be a day of Judgement: All this world shall be dissolved: This is a Doctrine most true; My Text makes the Application, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Divis. Which words contain a Supposition and an Inference. 1. Here's something supposed, Seeing, etc. It's a Principle undoubtedly 1. to be believed, That the Heavens and Earth shall be dissolved, and the Elements shall melt with fervent ●eat: Compare this with Psalm 102. 25, 26, 27. Let's not introduce, nor believe vain Philosophy which holds amongst many other dotages, Quod coeli sunt incorruptibiles. To me it's out of question that he that made them by his word, will one day by his word destroy them: Now whether the heavens are so perfectly made as in their own nature uncapable of corruption, is not here to be disputed of; or whether the celestial influences be as vigorous as at first (though a learned Dr. of our own holds the affirmative, in that excellent Dr. George Hackwill in his Apology. book entitled The Power and Providence of God in the government of the world) Yet I shall wave this Question, being loath to intermix any Philosophical dispute, in matters of faith. We believe it, We have sure ground, plain scripture for our assertion, that all these things shall be dissolved. 2. Here's an inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jts inferred by way of admiration, what manner of persons (i. e.) we should be eminent in holiness, we should act in an extraordinary manner, we should be rare, singular, even a non-such for piety; its Diodats observation upon the place. If heaven and Earth be purified by fire, what care ought Diod. in loc. Calvin in loc. we to take to be purged and cleansed from our corruptions? An ergo nos in terra demersos esse convenit etc. saith Calvin on the place? The heavens & earth shall pass away, and shall we be s●allowed up in the earth, and not rather meditate on a holy and a godly life? The argument I may thus frame; There shall at the day of judgement, be a dissolution of this visible Globe of heaven and earth, therefore we ought in an especial manner to labour after holiness: This is the argument of the Text of incomparable strength. But why is it in the Plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; This is an Hebraisme; when the Scripture would express a thing with a greater emphasis, it useth the plural number, so Cant. 1. 4: We will remember thy loves, thereby inhancing the greatness and multitudes of Christ's loving kindness: Likewise we read Psal. 20. He is the God of our Salvations (i. e.) that he is the God from whom all Psal. 110. 3. salvations come in the most high and eminent way. And the Psalmist further specifies Psal. 100 3. Thy people shall be a people of willingness, to show their singular readiness and willingness, as if they were all made up of a willing mind and ready spirit for Jesus Christ. Thus in the text in all holy conversations and Godliness: Which expression, some refer to duties of both tables: it's most true that a godly man respects both, and labours to keep a Good conscience both towards God and men. For the genuine sense of the text, Beza gives me full satisfaction: Vsurpatur numerus multitudinis ex Haebreorum more, ut pietas significetur omnibus suis partibus constans, quam pro viribus sectari nos oporteat. The scope of all I conceive to be this, as if the Apostle should thus enlarge himself. You are secure and careless, you shall be suddenly surprised: The day of the Lord will come as a thief in the night: You commit Idolatry with the world, your hearts are married to these outward things, on a sudden all shall be consumed, all wherein you trust shall be burnt up: however you put the day of judgement fare of, yet it's a coming, it's nigher than you are ware of, and the heavens and the earth shall be dissolved: At that day none but holy persons can hold up their heads with comfort. Therefore seriously bethink yourselves; anticipate the terror and sorrow of that day, by an holy conversation: Make timely provision for that day, Labour for holiness, and then you need not fear, notwithstanding the burning up of the present world, you that are holy here shall behold that day with comfort: Therefore now have that day in your eyes, in your thoughts, in your frequent meditations, in your prayers, that you may be found blameless at that day. The words thus divided and expounded, presents unto you one entire, plain, and practical Doctrine. That the serious consideration of the day of judgement should in an especial Doct. manner engage us unto an holy life and conversation. For the unfolding of this excellent and practical point, my work will be 1. To prove it by scripture testimonies. Method. 1. 2. 3. 1. For Scripture Testimony. 2. To confirm it by evidence of Reason. 3. To improve all to your consciences by particular application. 1. For Scripture, it contributes abundant testimony to the proof hereof, I shall gather sparingly from so great an heap, selecting only some more eminent proofs, leaving the rest to be supplied in your serious meditations: Peruse v: 14 of this chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But can any walk so? Yes Zechary and Elizabeth walked so, they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. It was Paul's exercise, Acts 24. 16. go thou and do likewise. Labour to make straight paths. Labour to approve thy heart to God, always walking as in the presence of God; Beg strength from Christ, and thou canst do all things through Christ that strengtheneth thee. Another proof we have 1 Pet. 4. 7. The end of all things is at hand: be ye therefore sober, and watch unto prayer. The consideration of our latter end, should be a forcible argument to persuade us unto sobriety and watchfulness. That's a pregnant proof of the Apostle Paul, 2 Cor. 5. 9, 10. Upon this consideration he layeth down those 3 adverbs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoping to gain them over to the practice of them, Tit. 2. 11, 12, 13. This was a motive to him and the rest of the saints, to have their conversation in heaven, because hence they look for the Lord Jesus Christ. You read of a sacred Irony Eccles. 11. 9 The meaning is, rejoice in God, walk in the ways of God's commandments, that Ironical speech commands the contrary. Now what's used by the wise man, as a moving consideration? But know that there will be a day of judgement. Entertain frequent and serious thoughts concerning it, which through the grace of God, set home upon thy heart, may prevail with the circumspect walking in all holy conversation and Godliness. The consideration hereof should make us look better to our hearts and lives and keep strict Luk. 16. 2. sentinel over both. That saying give an account of thy stewardship, should be still ringing in the ears of Ministers, Governors, and Tutors: We shall one day be called to an account, let's labour to be faithful Stewards, that so we may give up our account with joy and not sorrow. It's a known story, that the young man committed by Euseb. Hist. the Apostle to the Elders care, was dissolute and a companion of Theives, and is there termed a dead man, (i. e.) dead to God and goodness. O let it not be our default, our negligence, that any under our charge are dead souls. As the Captain beseeched, that his life, and the life of his fifty might be precious in the Prophet's eyes: 2 Kings 1. 13 When her we have more or fewer, let their souls be precious, and let us put forth ourselves in all our places and capacities to give one another a lift toward heaven: A day of judgement is coming, let that be a Frontlet before our eyes: upon this consideration let Christians do brotherly offices, and manifest their love to the souls of their brethren. Hereupon we are exhorted, to avoid rash judgement Rom. 14. 10. 1 Cor. 4. 5. There's wisdom, understanding, consideration all joined together. Deut. 32. 22. It's a pathetical speech, and he's a wiseman in the esteem of the Holy Ghost, who considers his of latter end. We should all of us fix this meditation upon our hearts, & entertain serious thoughts, what will become of our our precious souls to all Eternity? Will not a day of Judgement come? May not thou or I be summoned forthwith at that impartial Tribunal? This being so, What manner of persons ought we to be in all holy conversation and godliness? In the second place, to confirm the Point by evidence of Reason, why the consideration of the Day of Judgement should engage us unto holiness. 1. Because only holy persons shall be able to stand in Judgement: Reas. 1. Because only holy persons shall stand in Judgement. When the wicked, the Goats that stand on the left hand, and shall wish that the Hills might ●all on them, and that the mountains might cover them from the face of the Lamb: Then shall the godly lift up their heads, and behold Christ who is their Judge, their Redeemer: This comforted Job on the Dunghill, Rev. 20. 6. Job 19 25. Matth. 5. 8. Heb. 12. 14. I Know that my Redeemer liveth. They that are holy here, shall be happy to all eternity. They only shall be partakers of the blessed Vision. Now it's much controverted, whether the Saints shall have their sins mentioned at all at the day of Judgement; some conceive, that their sins shall be brought in only as a cancelled ●ond; others are of opinion that they shall be mentioned, that God's mercy may the more be glorified in the greatness of the Pardon: And others say, they shall not be mentioned at all, because in several Scriptures the Lord saith, He will remember their sins no more; and that he will c●st all our sins into the depth of the Sea; and that he casteth Isa. 43. 25. Mich. 7. 19 Isa. 38. 17. our sins behind his back: without all controversy that shall be done that conduceth most to ●ods glory, and their happiness: There's no condemnation to the Saints, the day of Judgement will be a day of refreshing to them, an addition to their happiness, soul and body being reunited, and made companions in bliss unto all eternity. Seeing then holy persons shall be able to look the Judge in the face, since they only shall stand in judgement, the consideration of this great day should sink deep into our hearts, and make deep impression upon our spirits, exciting, alluring, and prevailing with us to a sanctified life and conversation. 2. because the time of this life, is the only Season appointed 2 Reas. This is the present time. by God to labour after holiness: The Exhortation runs in the present ●ense, 1 Pet. 1. 15. 1 John 3. 3. Q. 3. But can we be perfectly holy? A. We must have perfection of parts (i. e.) Sincerity: In Heaven there will be perfection of degrees; we must have truth of holiness, we must begin here, and strive after more: In Heaven we shall attain the compliment thereof; we may not content ourselves with what we have attained unto, but we must labour after perfection, pressing forward toward the mark, for the price of the high calling that is in Jesus Christ, as Id qui faciunt fructum colligent satione, sua dignum, coacervabunt enim quod male dispereat. Calv in loc. Gal. 6. 8. the Apostle did, Phil. 3. 14. Now then consider, the time of this life is the Seedtime, the Harvest is reserved in Heaven: As you sow, so you shall reap: If you sow to the flesh, you shall of the flesh reap corruption; if you sow to the spirit, you shall of the spirit reap life everlasting: Therefore in your most serious thoughts, consider that you deal for life and immortality; your negotiations are for the great things of Eternity. In this World, in this present time of life, you must labour to be holy. Purgatory is a Blasphemous Popish dream: No purgation left for another World: No Prayer, no Sermon will work upon thee after this life: Here than holiness is wrought, lay these things to heart. 3. Because Judgement returns us just as death leaves us: As the 3. Reas. Because judgement returns us, as death lest us. Tree falls, so it lies; and as death leaves us, so judgement will find us: He that is filthy, let him be filthy still: He that dies unreconciled to Jesus, shall be so returned: The day of Judgement is most impartially just in all proceed: And Judgement returns none, neither better nor worse, but as death leaves them. Now then, if thou livest and diest in an unregenerate estate, so thou wilt remain unto all Eternity. After death, no tears, no cries will prevail: There's no door of hope, the damned are without hope, and this heightens their misery: Time is past, time is past; The Judge hath veiled his face, having past a Sentence irrevo cable: No● whilst you are alive, on this side Hell and Eternity, there's hope left, you are under the sound of the Gospel, and the Ambassador are sent, offering unto you terms of reconciliation, We pray you, in Christ's stead, be ye reconciled to God. O follow after holiness! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pursue it hard, give not over: This day is a working 2 Cor. 5. 20. Heb. 12. 14. day, and it's but short; a day of Judgement (which is a day of restitution and recompense) is approaching: So live, as you desire to die: Do you desire to be happy in your deaths? Labour to live holy in your lives. Thus much for the Doctrinal part: Now to set all home by particular Application: I have five Uses to make of this Doctrine: for Terror, Exhortation, Examination, Direction, and Consolation. 1. This Doctrine breathes forth terror and dreadful Judgement Use 1. For Terror. unto all unholy persons: If the righteous shall scarcely be saved, where shall all unholy persons appear? If only holy persons are blessed, surely then unholy persons are cursed: If holy persons shall be admitted into God's presence, and enjoy communion with God, and see God the Father reconciled, God the Son their Redeemer, God the Holy Ghost their Comforter, where shall unholy persons appear? They shall stand without; they are the dogs whipped out of God's presence; they shall see God no otherwise then the Malefactor a Judge condemning of him: Then all the Attributes of God shall plead against profane persons; My mercy (saith God) my patience, my loving kindness, my goodness, have been despised: All the Sermons they have heard shall plead against them; so many Sermons of Repentance; so many Sermons of Reconciliation, of Holiness, bring in black Bills of Indictment against them: All the Messengers of God plead, We have spent our breath and strength in vain; We have laboured all night, and caught nothing: We have tendered Christ, offered to these profane Wretches terms of peace and reconciliation, but they have scorned them all, and undervalved the glorious excellencies of the Lord Jesus: All the passages of Providence will come in against unholy persons. Providence will plead, I have clothed and fed thee, I gave thee the dew of Heaven, and fatness of the Earth; I sustained, preserved thee, but thou hast abused all the Creatures, not eating for health, but for gluttony; not drinking for strength, but drunkenness: All thy friends will plead against thee, such as have been real friends to thy soul, as have spent their spirits in Exhortations, Counsels, Admonitions, all these are upon Record, and will cry out for vengeance against thee: O that God would smite the hearts of all unholy persons, and loosen the joints of their loins, as Belshazzars were, and make their knees smite one against another, that now, in this time of life, this short day, they might be effectually wrought upon to a holy conversation! This Use in an especial manner reproves those that scoff at holiness: Use 1 I would there were none such in the Walls of Athens: That which is the true Believers honour to be a Saint, is cast by some profane persons into the teeth of Professors, as if it were a Character of infamy, These are your Saints. In the Act; and Monuments, v Fox Acts Mon in Q. Mary's days a Martyr reproved a proud Prelate for Swearing: He answered profanely, I am no Saint: What was he then, surely an incarnate Devil? If you be no Saints here in the Militant Church, you shall never be Saints▪ in the Triumphant Church: What shall we say to such as deride holiness, and exercise their wits to cast a flame or a jeer upon Religion, and make a mock at praying by the Spirit: Let them read that dreadful Sentence, each word is a thunderbolt, Rom. 8. 9 If any man hath not the spirit of Christ, he is none of his; whose are they then? the Devils questionless; either Christ's or the Devils; If none of Christ's Sheep, then surely of the Devils Goats: Of all others, a Scoffer is hardest to cure, seldom are such brought home; if they are, it costs them dear. If any such be present (though I hope better things of you) let me tell you, when you come to die, holiness will be holiness indeed, then holy persons will be holy persons: Then when conscience is awakened, you will wish you were in their stead whom you so much contemned, you will wish your tongues had fallen out of your heads when you spoke against holy persons. You that make Gods children, even real Saints, your subject of obloquy, What will you say at the day of Judgement, when they shall be at the right hand, and the Judge shall say, Come ye blessed; and you shall be on the left hand, and the Judge shall say, Go ye cursed; when you shall Luke 14. 28. see Abraham, Isaac, and Jacob, and all the Saints in the kingdom of Heaven, and you yourselves shut out of doors: Are any such present, are any young wanton wits, that will rather lose a friend then a jest, rather lose the friendship of a good conscience, than the frothy issue of a scurrilous wit? To such let me speak, with abundance of love to their souls: Non est tutum ludere cum sanctis: It's not safe to make a jest of holy persons, or holy things: If ever Qui ludit in Cathedra, lugebit in Gehenna. they belong to God, they will with Austin make Confessions and Retractations. University sins, abuse of wit and parts, contempt of holiness, neglect of seasons of Grace, will cry loud, and make such a gash in the conscience, as may be a long time clawing off. 2. This Doctrine reproves Hypocrites: These seem better than they are, and put on a Vizard of sanctity; these are painted Sepulchers, rotten at the core, gilded rotten Nutmegs; and by how much they pretend to Religion, they are so much the worse, because they satisfy themselves in a bare pretence. There shall be a day of Judgement, and that will be a day of terror and vengeance unto them: Seldom (as a Reverend Divine saith) an Hypocrite dies undiscovered. It pleaseth God to unmask him, and discover his Tor shell of Hypocrisy. counterfeit profession before he dieth. so that usually in this world a hypocrite is discovered. However, in the world to come, all shall be laid open; his glozing formalities, outside, glorious shows, all his painted dresses shall be made known to men and Angels: And what's the portion of Hypocrites? If there be one place in Hell lower than another, any torment greater, that's his portion, Matth. 14. 15. 3. This Doctrine reproves all secret sinners, who by reason of their secret cunning conveyance, hope for impunity: They little think of the allseeing eye of God: Can a Homer say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and shall not Christians believe that the God of Heaven knows all things? All thy Reservations, Equivocations, subtle Distinctions and Evasions, are obvious and naked to the Allseeing eye of God. The Adulterer waits for the twilight, he would fain escape the sight of men, but he cannot escape the sight of God: Speculative, as well as practical defilements, are all known to God: Thy Curtain, Closet-sins, thy Imageries in the dark, the sins that no man living knows of, are made manifest unto God: The Tradesman's Sophisticated Wares, his false Lights, scant Measures, all his mysteries of Cousening in the Trade, are apparent unto God; the Liars obstinate standing in a lie, cannot escape God's knowledge; all his tricks of wit and collusions, to baffle his conscience, will not serve his turn at the day of Judgement. The Popish distinctions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will not acquit them at God's Tri●●nal: The cheating of the labourer in God's Vineyard, upon pretence that his maintenance is Jewish or Antichristian, will not be excused at the day of account, when as covotousness and self-interest is the usual moving cause of defrauding the Ministers: It plainly appears, that many, like Watermens, look one way, and row another; they serve the Ministers in these days, as the Pagans did the Primitive Christians: They put them first into Bear's skins, and then they worryed them: For there are many who stigmatize their ●alling and Maintenance, as Antichristian, that so they may the more securely run away with their maintenance. Just like Demetrius and the Craftsmen, who cried up Diana, Great is Diana of the Ephesians; but he had more mind to Act. 19 34. ver. 25. the Silver Shrines, By this craft (saith he) we get our living: Now all these things one day shall come to light, even the most hidden things of darkness: All the Machivialian politic juggle of men; all the secret designs men drive at for advantage; all the Hypocritical defalkations and reservations, such as were in Ananias and Saphyra; all the Meanders, Wind, Diverticles, shall all be made naked at the day of Judgement; then unjust persons, Hypocrites, Time-serving Politicians, falsehearted persons, shall appear portrayed forth in their proper colours, and be the astonishment and open disgrace ●● men and Angels. But I proceed to a second Use, and that is for Exhortation: I Use 2. For Exhortation. beseech you, in the fear of God, in the Bowels of Jesus Christ, to labour after holiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let the motive of the Text be set home upon your hearts, What manner of persons ought we to be, in all holy conversation and godliness; You that are young, vigorous, and have marrow in your bones, labour to be holy, Remember now your Creator in the days of your youth: God loves the Eccles. 12. 1. Mich. 7. 1. first ripe fruits, our best service, away with that wicked Proverb,— Angelicus juvenis senibus satanizat in annis: The Sun cannot rise too early, unless it be to a sluggard: You cannot begin too soon. Defer not a day, not a moment longer: O that in this Garden of Learning there might be a great increase of Plants of Righteousness, that as Plants, planted in God's garden, they may bring forth more fruit in their elder age: It's usually said, Spes Ecclesiae est in juve●tute: Far be it from me to envy, but I desire to be thankful, and rejoice to see a sprinkling of holy young men, who are grave, serious, and studious, and breath after God, and bend their studies to attain to the saving knowledge of Jesus Christ: The Lord of heaven add unto their number an hundred-fold. It's oftentimes observed, that the University proves the marring or making of many; insomuch as a Scholar hath a censure given him, like that of Origen, Vbi bonus nemo melior, ubi malus nemo pejor. Look to it, you are in your prime and fresh green years: O consecrate yourselves unto the service of God. It was the exhortation of Joshuah, Josh. 3. 4. Sanctify yourselves; for the Lord will do wonders amongst you. The Lord may employ you in great services, and make you instruments of great good; What a wonder is it for a young Timothy to be able to grapple with the old Leviathan, and throw him on his back. Consider with yourselves all your Philosophical learning (though I discard not, but ●commend in its due place and distance) will do you no good at the great day. It's holiness, an holy life that will comfort you when you come to die. It's the knowledge of Jesus Christ that will stand you in stead, when all vain Philosophy will Mat. 27 3. do you no more good than the High Priests did Judas, They said, what's that to us, see thou to that, Mat. 27. 3. O therefore now in your youth labour to be holy: Happy is it for any of you, with whom God gins betime. And to you that are old I address my Exhortation, you should be examples of holiness; you are Beacons Job 32. 7. set upon a hill, the eyes of thousands of young ones are upon you: Let days speak, and multitude of years teach wisdom. You have one foot in the grave, would you have comfort in your death, O labour to lead holy lives: Would you die the death of the righteous, O labour to live the life of the righteous: your riches, your dignities, your learning will do you no good when you come to die; you shall then be degraded, leveled, stripped naked of all, and if you have not the robes of Christ's righteousness for your cover, you had better never have been born. What was that which comforted Hezechiah when he received the sentence of death, you may read it to be the walking before the Lord in truth, and with a perfect heart. This 2 King. 20, 3 is that which will give you comfort, and this alone, even the remembrance of an holy lise. The assurance of a God reconciled in Christ, will cause you to bid welcome to the King of terrors. That which the Philosopher accounts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will be your Marriage day, the welcome●● day that ever your eyes beheld: And because I love from myheart plain dealing, give me leave yet a little more plainly & particularly to set home a seasonable word of Exhortation. You Fathers and Brethren whom God hath made ruler's in Israel, Govern: in the University, O labour for holiness yourselves, and to plant holiness in your societies: Root out scossing Ishmaels', profane Esau's, suffer not a scoffer at holiness to be within your walls: Let Joshuahs' resolution be your continual Monitor, I and my house will serve the Lord: Set up holy Ordinances, Preaching, Divinity Lectures, and a plain way of Catechising; what abundance of good may this do? Some do give good examples in this kind, I hope the rest will follow after, that all our societies may be called Jehovah Shammah, the Lord is there: In your Elections principally look after holiness; Encourage such as have the Image of Christ stamped on them, and are willing to receive Instruction. You that are Tutors have great prices put into your hands; you have young, tender twigs, flexible, tractable, they are some of them instar tabulae rasae, in some sense; pray with your Scholars, Catechise them, ground them in the Principles of Religion, and season them with grace betimes— Quo semel est imbuta recens servabit odorem testa diu: Trouble not young heads with disciplinary Controsies and doubtful Disputations: Instruct them in the mystery of Regeneration, in the Doctrines of Holiness, Faith, and Repentance and Self-denial, these are the most needful things. In doing good to one Scholar, you may do good to a whole City or Parish; if you quit your trust and be faithful, and play the men, thousands may have cause to praise God, and rise up and call you blessed. You that are Masters of Families, be exhorted to set up Holiness in your Families: Teach your children and servants to know God, keep up your authority, give not liberty to them under your roof to live as they list; Abraham gave no toleration, he commanded his household 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 press holiness upon you all. O that the Priest's Motto were writ upon your hearts and lives, Holiness unto the Lord. You cannot say as Sheba the Son of Bichri said, We have no portion in David, etc. as if this concerns not us, but holiness concerns you all, you must all follow after holiness. To excite you to your duty, I'll lay down some moving considerations. Consid. 1. We are elected unto holiness. 2 Thes. 2. 13. 1. Consider you are elected unto holiness; not for holiness, nor through praevision of holiness, that's a false Arminian gloss, but unto holiness. 2. We are created unto holiness. All the members of our bodies Consid. 2. We are created in holiness. Ephes. 4. 24. and faculties of our souls should be instruments of holiness: 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 ways of God's commandments; Consid. ●. 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 God's will that we should be holy, 1 Thes. 4. 3. Now our Consid. 4. It's God's will that we should be holy: wills must be subject unto God's will: He commands us to be holy, we should pray for his grace to enable us to perform his command: Holiness is suitable to Gods will, and we have an encouraging promise, 1 Joh. 5. 14. 5. holiness is our calling, 1 Pet. 1. 15. 1 Thes. 4. 7. We can Consid. 5. Holiness is our calling. have no comfort, but when we are in a lawful calling; when our ways are according to God's ways, we may hope for God's gracious protection according to the promise, Psal. 91. 11. When any commit wickedness, are unclean, drunk, associate themselves with wicked persons, they are out of their calling, and so out of God's special providence. Consider this seriously when you are tempted to Whoredom, or any o●her sin, God hath not called you unto un●eannesse, but unto holiness. 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. Only holy persons shall be acquitted before Christ's Judgement-seat: They only shall enter into the new Jerusalem. 7. In heaven there shall be no other but holy employment, Consid 7. In Heaven there is holy employment. singing hosannah's and Hallelujahs to him that sitteth on the throne, and to the Lamb for evermore. A profane person hates holy Ordinances and holy employments here on earth: Were it possible for him to be in heaven, he 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. Trinity, 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 labour after holiness. the time or never to labour after holiness: now I mean in this time of life we must make provision for eternity: This is God's 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 gain any soul to the love and practise of holiness, I should never be enough thankful for the mercies of this day. The third Use is for Examination and Trial: 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 find 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 Sycamores in the valley for abundance; but the power of holiness, 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 privilege given, as to be the mouths 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 adays) 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 yourselves upon the test and trial, as in the presence of God, whether you are such manner of persons, in all holy conversation and godliness. The first sign is spiritual poverty; and this consists in the emptying Charact. 1. Spiritual Poverty. of the heart of selfconfidence, self-opinion, selfsufficiency, and self-righteousness; whereby a Christian becomes nothing in himself, altogether lost, undone, blind, miserable, poor and naked: He is thoroughly sensible of his own misery and wretchedness: 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 blessedness. 2. There followeth the highest prising and estimate of Jesus Charact. 2. High prising of Jesus Chr. Christ: That soul which is spiritually poor, accounts Christ the greatest treasure; it apprehends itself blind, that Christ may give it eyesalve; miserable and lost, that Christ may save it; naked, that Christ may it with his righteousness: See what an high price the Spouse puts upon Jesus Christ, Cant. 5. 10, 11, 12, etc. 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 Egypt's treasure: Bradford wept often, even at meals, because he could not bring his dull heart to love Jesus Christ; so the Martyr in the flames cried out, None but Christ: Thus highly did John Baptist testify of Christ, Joh. 3. 30. so Christ may be exalted, he cares not what becomes o● himself: So every faithful Minister puts the highest value upon Jesus Christ; so Christ's honour may be advanced, Christ's cause and interest promoted, he cares not what sufferings, what persecutions he mee●s withal: Though he encounter with Beasts at Ephesus, Sons of Anak, and fry at a stake, none of these things move him, so Christ may be glorified in him, and by him. It's a sign of true grace to prize Christ highly, and enhance his esteem and honour above all things besides. 3. The heart is in love with holiness for itself. holiness is Charact. 3. The heart is in love with holiness. the image of God, Ephes. 4. 24. and there is beauty in God's image to enamour the soul. What was said of Moral virtue, may be much more said of Theological, Si ●erreno oculo possit cerni, admirabile sui desiderium excitaret. Can we discern by a spiritual eye the lustre and excellency of Holiness, O how would our hearts be in love with it! Multitudes followed Christ for the Loaves, and accounted gain their godliness. Selfseeking interests, covetousness is that Master-wheel that sets many on working; but a true Believer accounts Godliness his gain, Christ his honour, religion his preferment: His eye is single, his heart sincere: He'll do his duty, do his work faithfully, and trust God for his wages: Nay Jsa. 49. 4. Psal. 119. 7 the work is a reward: O how I love thy law, saith David: It was his delight: he loved the Commandments above sine gold: And what was the Law? it was holy, just, and good: Holiness was the object of his love. To love God for himself, Holiness for itself, is a good sign. 4. There must an ingenuous sorrow for sin: I call it ingenuous, Charact. 4. An ingenuous sorrow for sin. in opposition to all slavish howling under the rod. There is a vast difference between Ahab and Paul, between that sorrow which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 7. 10. and you have there seven Apostolical characters of godly sorrow, 2 Cor. 7. 11. There's a vast difference between the howling of dogs and crying of children; between the crying of wicked persons, as Pharaoh, Ahab, Cain, under a heavy judgement, for the punishment and smart upon them, and the crying of Paul, Peter, and Mary Magdalen: Pharaoh said, Take away this plague; the plague of Locusts, Caterpillars, etc. he never was affected with the plague of his heart, which was the greatest plague of all: But take away my sins, cries David: Wash me throughly from mine iniquity, and cleanse me from my sins, here's a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of godly sorrow; it mourns for sin more than the punishment; it mourns for sin because it is sin, because it is a breach of God's holy Law, because thereby God is dishonoured; this sorrow is kindly, ingenuous, when the heart is melted and mourns, and is broken for displeasing so good and gracious a Lord God. 5. There will be a cordial mourning for others sins: This affection Charact. 5. Thheres mourning for others sins. Psal. 119. 136 was singular in David, Rivers of water run down mine eyes, because men keep not thy Law. A godly man lays to heart the sins of the times and the place where he lives. It grieves him at the heart to see God dishonoured by any. Bradford, that rare spirited man grieved at the miscarriages of one of his Scholars, and laid the fault upon himself for not looking better to him. If he so charged himself, surely our faces will gather blackness, and a great deal of guilt will lie at our do●es for not discharging our trust as we ought to do, concerning so many Scholars, as so many Depositums committed to our charge: But let's do our duties, and mourn over them that are refractory, and keep them strict to discipline: Let's pray for them, and mourn over them, and questionless prayers and tears are prevalent weapons. When thou hearest a man swear, seest him drunk, break Sabbaths, & takes no heed, nor makes any conscience to walk in the way of the Lord, O mourn for him, and weep that God is dishonoured, and reflect upon thyself, thy nature is as bad as his: Who art thou that differs from thy brother? What difference there is, it is not of thy making, it's Grace, free Grace that makes all the difference. 6. The heart approves itself to God, so did David, put himself Charact. 6. The hearts approving itself too God. upon God's Examination: Such a one walks always as in the presence of God; knowing that God is all eye to see, all ear to hear, all hand to write down all: He stands not to man's day, and man's judgement, he appeals to God the searcher of all hearts, whose eyes are ten thousand times brighter than the Sun. Hereupon Job raised a ground of comfort and confidence, because his Redeemer was his Judge; he that was his Saviour should acquit him, his Witness was on high: See his excellent protestation, that his heart should not reproach him, Job 27. 4, 5, 6. Now when a Christian is hardly censured and condemned by the world, yet if he can approve his heart to God, that he hath walked before God with an upright heart, here's ground of abundant comfort; If God be for us, who can be against us? If God speak peace, who can speak trouble? It's God that justifieth, who's he than that condemneth? Let's all then labour to tread even paths, to keep close to the rule of the Word, always Rom. 8. 31. to set the fear of God before our eyes, that whatsoever evil entreaties we may meet withal from abroad, we may have comfort at home, having approved our hearts to God, who searcheth all hearts, and tryeth the reins, and rendereth unto every one according to the fruits of their do. 7. There will be a pressing forward toward perfection. A heart Charact. 7. There will be a pressing forward towards perfection. that approves itself to God, as it labours for truth of every grace, so it labours for growth of them: Joshuahs' Sun stood still, Hezechiahs' Sun went back: Neither of these are for their imitation; but they are like David's Sun, which like a Giant refreshed with wine runs its course. I well know, that there are Lambs as well as Sheep, weak as well as strong Christians, Christians of the Lower and of the Upper Form, and that Faith admits degrees; yet every true Believer contents not himself with that measure of grace whereunto he hath attained, but labours after perfection, as you may see Phil. 3. 12, 13, 14. Psal. 48. 6, 7. 2 Pet. 1. 5, 6, 7, 8. There are many things which a godly man finds lacking in his Faith, Love, Humility; and therefore he desires and endeavours after the increase of every grace, more Faith, more Love, more Humility; thus he cries as the Horsleach's daughter give, give. 8. There's a careful strict watch set upon the heart & life against Charact. 8. there's a care. full watch ov●r the heart and life. bosom sins: Be they ancient customary constitution, complexion sins as dear as a right hand, and a right eye, they must be cut off, plucked out; David professed, I kept myself from mine iniquity, Psal. 18. 23. Be it peccatum in deliciis, an Herodias, a Delilah, away with them; be it a Gibeonite, a pretending sin, m●ke no league with it, be it a Benhadad, an Agag, give no quarter to them, bid adieu to every sin, though delightful and pleasing to flesh and blood, say to it as to a menstruous cloth, get thee hence. Let joseph's resolution be as a Monitor, and as a Frontlet before thine eyes, How can I do this great wickedness, and sin against God? 9 Yet further, the desire and endeavour must be universally extensive as to hate and turn from every sin, so to have respect to Charact. 9 The desi●er & ●ndeavour must be universal. every commandment, Psal. 119. 101. It is an argument of a gracious heart, neither to divide in duties nor commands; neither to plead a dispensation in the first nor in the second Table: This was Paul's exercise, he as it were driven that trade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this is consonant to the doctrine of the Gospel. Universality is a divisive difference, it distinguisheth a Sheep from a ●oat, a true from a formal Professor; and a constitutive difference, to constitute Act. 24. 16. Ti●. 2. 11, 12 Psal. 119. 6. a child of God. The universality respects (as I now mentioned) the object, the whole Law, all God's Commandments; the subject, the whole man, at all places, and in all companies, to walk closely with God all the days of our lives. 10. The Spirit is without guile: Here's an Israelite indeed without Charact. 10. A spirit without guile. Psal. 32. 2. Joh. 1. 17. guile, such was that excellent commendation that Christ gave Nathaniel. There are three words whereof a godly man is compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singleness of heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sincerity: You have two of them in one verse, and thence was matter enough of rejoicing, 2 Cor. 1. 12. This we must labour for, even singleness, simplicity, and sincerity, and acting upon these principles, we may with comfort look the King of terrors in the face, when all carnal Machiavilian policies will prove Physicians of no value. 11. There will be the practice of Mortification and Vivisication, Charact. 11. The practice of mortification. The mortifying of the deeds of the body, and the quickening of the graces of the Spirit, these are fruits of Regeneration and Repentance, Col. 3. 5. Rom. 8. 13. Never dream of a shorter cut to heaven than the rule of the Word prescribes. Mr. Perkins saith, He that was never truly humbled, never truly believed. O set upon the practice of Mortification, put to death these br●ts of Babylon, crucify, slay, mortify thy corruptions: ●et this day be a slaughter day for thy sins; spare not an ancient sin; let not thine eye pity thy most delightful sin, butlet thy ●ow be like the Bow of Jonathan, that never returned empty without the blood of the slain: This is a severe way, but there's comfort in it. The Apostle useth two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) the making of the body black and blue, and the bringing it into subjection. There may be no toleration of any sin. Take heed of easy, lazy ways, pleasing to thy corrupt nature, they are dangerous ways. Fellow the old light of the Word, that presseth Repentance, Humiliation, Mortification, that's God's Law: Take heed of any Antinomian Ignes fatuos, which decry so row for sin; if thou followest them, thou wilt follow a blind guide, and if the blind lead the blind, both will fall into the ditch. 12. And lastly, there will be a burning in love to Jesus Christ; Charact. 12. There will be a burning in love to Jesus Christ. such a love as many waters cannot quench, nor stood-gates drown it, Cant. 8. 7. The love of Christ will constrain him, 2 Cor. 5. 14. He will do and suffer out of a principle of love to Jesus Christ: This man loves Christ's image, holiness, Christ's Members, Joh. 13. 35. Christ's ordinances they are his delight and counsellors, Christ's Messengers, the appearance of Jesus Christ, 2 Cor. 4. 8. Tit. 2. 13. He longs for Christ's coming, Rev. 22. 20. By all these signs and discriminating characters, we may judge of the Tree by the fruit, and conclude that heart to be a gracious heart that can produce these evidences; and where the heart is upright and holy, the conversation cannot but be suitable; when the heart is enlarged, the feet will run the ways of God's commandments. Put yourselves to these Trials proved to you from the Word of God, and your own consciences. The fo●rah Use shall be for Direction, how we shall make the best Use 4. For direction. use of this day of Judgement: In pursuance of this consideration, what rules of directions must we observe, that from hence we may be engaged to a holy conversation? amongst many I shall press six Rules to be reduced to point of practice. 1. Pray for the Spirit of Sanctification: It's God's will our Sanctification, we must pray that his will may be done in us, and by Rule. 1. Pray for the Spirit of Sanctification. us; that Christ's kingdom may be within us, that Christ would love and wash us, and make us Kings and Priests unto God. This is a new creation, and requires an omnipotent hand, Psal. 51. 10. This is the Apostles prayer for the Thessalonians, that the God of peace would sanctify them. This is the prayer suitable to Gods will, and if ●e● ask any thing according to Gods will he heareth us. We read of a spirit of holiness, Rom. 1. 4. and sanctification of the spirit. Pray hard for holiness, wrestle with God, be importunate for Grace, and when it's begun pray for the consummation of it, that he that hath begun a good work will not leave it unfinished till the day of Jesus Christ. 2. Be much employed in washing and cleansing thy heart. This Rule 2. Be much employed in washing thy heart. God calls for, Jer. 4. 14. There's a great deal of filthiness that lies lurking in thy heart, many foul corners, O wash and rinse thy heart: there are many vain and wicked thoughts, there's in thy heart a sty, a sink of filthiness, a cage of unclean birds: Many nasty rotten thoughts, and wicked imaginations doth this womb conceive: Try thy heart throughly, be better acquainted at home; dost thou hope to have benefit by Christ, see to thy duty to purify 1 Joh, 3 3. Jam. 14 8 thyself, to cleanse thy hands, and purify thy heart; this is a needful study, its time well employed 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 eternity. It's a point: of understanding and wisdom to consider our latter end. Meditate what a holy place heaven is, what holy company, and what holy employments art here. Nothing that defileth shall ever come there Get up into the Mount with Moses; let thy affections soar aloft, being carried aloft with the wings of heavenly meditation. This was Isaac's practice, david's, and Paul's: Were you acquainted with the singular benefit of Meditation, you would not lie grovelling here below; your words, thoughts, whole conversations would be in heaven. 4. Consider the omnipresence and omniscience of God; whither Rule 4. Consider God's omnipresence. canst thou go from his presence? how canst thou escape his knowledge? If I sin, (saith Job) he marketh me, Job 10. 14, 15. God seethe thy secret sins, he knoweth all thy reservations and cunning conveyances. All things are naked unto him with whom thou hast to deal, and without holiness 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 prevail with us to a circumspect, and holy conversation. 5. Set an high estimate upon, and frequent diligently the holy Rule 5, Consider God's Ordinances. Ordinances of God: They are called, The beauties of Holiness, Psal. 110. 3. There is a cleansing virtue in the Word of God, Psal. 119. 9 God's face is beautiful, his holiness 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; lie in the way where Christ comes by; tarry at these Bethesdaes. The Ordinances are the golden Pipes to convey the golden Oil; take heed of sitting lose from them: Bless 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 yourselves with holy company: Love Rule 6. Associate yourselves with holy company. where God loves; now the Lord loveth his Saints: It was David's profession, that his delight was in the Saints, Psal. 16. 2, 3. Be a companion to those that fear God. If a dead coal be near a live co●le, it may be enkindled by it; but if two live coals be together, what abundance of heat will they give? We read, Mal. 3. 16. That they that feared the Lord spoke often one to another. Let not Christians be strange and of one another's 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 believers, the adopted sons and daughters of God, when the day of Judgement comes, and the whole world is in a flame, they shall be of good comfort: That day which will be a day of terror and revenge to the wicked, shall be a day of refreshing and restitution unto them. The Saints that sleep in the grave shall be awakened at the sound of the Trumpet, and their bodies and souls shall be reunited, and they sh●ll receive the consummation of their happiness: The Saints that are alive shall be caught up together with those that are dead in Christ in the clouds to meet the ●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 holiness in me. Is this thy case? go thy way to God, challenge him with his promise; put his bond in suit: He commands, make you a clean heart, but doth he not promise to give it, Ezek. 36. 25. Comfort thyself with Christ's prayer to the Father: He prays, Father sanctify 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 believed ye were sealed with that holy spirit of promise. Is it the desire and endeavour of thy soul 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 account, 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 eternal fellowship with the blessed Trinity, in whose presence there is fullness of joy, and at whose right hand there are pleasures for evermore. Did we but seriously consider of Psal. 16. 11. these things, we should desire to be 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 prevail with us to the love and practise of holiness, looking for, and hasting unto the coming of God. Though at that day the world be on fire, we shall be safe, though there shall be a general Assize we shall be acquitted, and that day of Judgement will be the Saints refreshing day; Christ is their Redeemer and Intercessor. Who would not now be in love with holiness? holiness will be holiness indeed at that day. Only holy persons shall hold up their heads with comfort, they only shall be able to stand in judgement: God only that made the heart can cleanse it; Christ doth love and wash his people: Let's therefore pray for holiness, follow after holiness. Thus our fruit being unto holiness, our end will be happiness. 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 Christ's Miracles being famous every where Serm. 5. at St. Mary's Oxon. Aug. 14. 1654. v. 1. (insomuch that multitudes followed him) at last, one of an eminent Rank comes to visit and confer 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 Ecclesiastical Governor, one of the Jewish Sanedrim; his name was Nicodemus: The time when he came to Christ was by night. What? 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 privacy, for fear 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 coming 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 give● him an answer concerning Regeneration. A Sophister would cavil, as if this answer had been impertinent, and not suitable to what Nicodemus spoke, but indeed it was the most pertinent Answer that ever was given: For Christ sp●ke to the spiritual necessities and wants of Nicodemus: He knew wherein this Learned Doctor was ignorant, and therefore Christ teacheth him his A, B, C, the Llements and first rudiments of Christianity. Christ took the Doctor out of the School of the Pharisees, and he himself becomes his teacher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Here is a vehement asseveration in a matter of highest importance: It's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: From above, some Beza Erasm. re●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 entering the second time into his mother's womb: Christ takes yet more pains 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 bodies, so the Spirit besprinkleth us with the blood of Christ, and washeth away the filth from our souls: 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 ceremonial 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 confirms 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 sin, 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 natural and spiritual birth. Christ leaves not his Scholar suddenly, but takes more pains 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 mother's womb, 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. Some 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 means he now sees we know not: Notwithstanding all that hath been said, Nicodemus is still ignorant, and cannot by his reason Joh. 9 ●, 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 unbelief, 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 fundamental doctrine, A man that was a teacher of others, and yet one that needs a great deal of teaching himself in the main principle of Religion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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 spoke as never man sp●k● 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 legal 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 employment. The Article prefixed 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 Jews; 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 Scholar must go 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 main things. 3. For what was Nicodemus reproved? Ans. For his gross ignorance, 3. The things reproved. and that not in circumstantials, but in Fundamentals, 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 etc. so Calvin on the place. Because the Scripture so often inculcats Calvinus in l●c. this doctrine, the lowest Scholar ought to know it. And therefore its insufferable that he who professeth himself a Doctor in the church, should be ignorant of that doctrine. Cogitemus hic quanta caecitas necessario obtineat in eo populo, in quo Doctoribus ipsis Musculus in loc. potest objici, rerum ad ingressum Regni Dei necessariarum ignorantia: so Musculus. What blindness must there be in that people, when their very teachers are ignorant of the most necessary things. These things being premised for the opening of my text, I shall ground my discourse, upon this experimental truth of doctrine, That There may be, and are, many men, otherwise of great Learning, Doct. yet grossly ignorant in the main Fundamental Doctrine of Regeneration. The instance of my Text is instar omnium, and it sufficiently proves my assertion: yet notwithstanding I'll add thereunto other instances out of the word of God. Paul was bred at the feet of Gamaliel, of the strictest sect, a Pharisee, as touching the law blameless, and yet all this while he knew nothing of Christ, and Regeneration, until Christ me●t with him by the way, as he was going to Damascus: His confession is upon record, That he was a Blasphemer, 1 Tim. 1. 13. a Persecuter, and injurious, 1 Tim. 1. 3. The Pharisees were of great learning, and knowledge in the Laws, they stood strictly upon outward washings, yet were unacquainted with the washing of the heart. Luke 11. 39 The Pharisees were the Rabbis and learned Doctors of their time, they boasted much of outward righteousness, 1 Cor. 1. 20, 21. 1 Cor. 3. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 18. yet their righteousness came short, and was exceedingly defective. Our Saviour tells them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5. 20. Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Greece who attained a great measure of knowledge, were ignorant of this great point, and therefore their wisdom hath the brand of foolishness put upon it, by the learned Doctor of the Gentiles, I Cor. 3. 19 1 Cor. 20, 21. Simon Magus did so bewitch the people, and was accounted of such great abilities, as he was esteemed the great power of God, Act. 8. 10. and yet he was a man unregenerate, for he was in the Gall of bitterness, and Bond of iniquity, v. 23. Tertullus was an eloquent Orator, yet never did man abuse his parts more than he, who pleaded with strength of eloquence, in so bad a cause against Paul. What need I add more? The Magicians of Egypt, the Wise men of Babylon, the old Heathen Philosophers, the Epicureans and Stoics were all ignorant of Christ, and the great work of of his spirit to regenerate souls. They accounted Paul but a Babbler, and they would in all probability have asked the same absurd question as Nicodemus did, can a man enter into his mother's womb the second time? By all their ratiocinations they could never evince a second birth, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This subject came not as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their disputations, it was beyond their ken and cognizance, and this was never spoken of in Aristotle's Lycaeum, Zeno's Stoa, nor in Plato's Academy. I shall now descend to the Reasons of the point, and then conclude Reas. 1. Drawn from the nature of Regeneration with some useful Application. There are 3 Reasons or Arguments drawn a fortiori, viz. From the Nature of Regeneration, Of unregeneracy, and the free working of God's spirit: and in relation to these three, you will clearly see the assertion proved abundantly. 1. ●et's consider the nature of Regeneration, what it is, which being discovered, it will plainly appear, that there may be a great deal of Learning and other kinds of Knowledge, even to admiration Jer. 4. 4. Rom. 12 2. Rom. 12. 2. Ephes. 4. 23. 2 Cor. 5. 17. 2 Pet. 1. 4. 1 Cor. 5 7. Gal. 4. 19 Joh 3 6. Mat. 3. 11. 1 Pet. 2. 2. of the world, whilst in the mean time, men may be mere strangers, to this great work of Regeneration. Let's inquire how the scripture speaks of Regeneration. Sometimes it's compared to circumcision, Jer 4. 4. its called the renovation of the mind, Rom. 12. 2. The renewing in the spirit of the mind, Eph. 4. 23. The new creature, 2 Cor. 5. 17. The divine nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 4. a new Lump, 1 Cor. 5. 7. The forming of Christ in the soul, Gal. 4. 19 To be regenerate is to be born of the spirit, Joh▪ 3. 6. to be baptised with the Holy Ghost, and fire, Matth. 3. 11. And these are new born babes, 1 Pet. 2. 2. This gives a man esse supernaturale, a supernatural heavenly-born being. Regeneration looks at the inward man, the hidden man, and there makes a blessed change. All the documenta, principia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as they are called) of the strictest Philosophers could never bring any: to understand what Regeneration meant. Their counsels tended only to the reformation of the outward man, to keep men in a decorum, and within bounds of morality, to follow those dictates, which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but they never aimed at heart-pollution, heart-reformation, the searching out of Spiritual filthiness, vain thoughts etc. The best of your heathen Philosophers, were Mole-eyed & bat-eyed, they could not see nor understand, what purification of the heart meant. Now then Regeneration being a supernatural work, as is forementioned by plain scripture Testimony, it's no wonder that many men of excellent parts, who act upon dictates and principles of nature only, that they are strangers unto this great mystery of the new birth. 2. Another argument may be drawn from the nature of unregeneracy. Reason 2. Drawn from the nature of unregeneracy The state of unregeneracy, is a state of impurity, enmity, blindness and deadness. First it's a state of impurity. Original sin is an universal pollution Psal. 51. 5. Job 14. 4. An unregenerate man is a compound of all sin, he is a Cage of unclean Birds, a Sink of impurity: He is (as a Reverend Divine gives a fit expression) A Pitcher of earth, filled up to the brim with the poisonful liquor of Hell. Original sin is Mr. Wheatly of Banbury. on the new Birth. that spawn, whence is multiplied an innumerable fry of actual rebellions. What is corrupt nature but a filthy dunghill of all abominations? The heart is the Devil's Magazine to store up all manner of wickedness, the tongue is set on fire of hell, a fountain of all sorts of evil communication: The hand an instrument of deceit and violence, The eyes windows and thorowfaires, to let in all sorts of impurities, the feet swift to run the devil's errand, and the whole life is a continued trade in sin, to use the expression of the same precious Divine, now with God, The life of an unregenerate man is one continued Web of wickedness, made up by the devil and the flesh, an evil spinner and a worse weaver. This is that estate which the Psalmist mentions Psal. 14. 1, 2, 3. 2ly. The state of unregeneracy is enmity against God: Natural 2. A state of Enmity. men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 10. That's the concrete; but we read it in the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8. 7. An unregenerate man is God's enemy, and no greater opposition then between God and his enemies Is. 1. 25. Luke. 19 27. To have a potent man thy enemy is sad, but what is it to have the great God? All the attributes of God put forth themselves against his enemies, his Justice, truth, power, holiness, abused patience. His justice in punishing, his truth in making good all his threats against them, his holiness, abhorring impurities, his power in● mustering up all his forces against them, his abused patience, that hath so long forborn, now breaks forth into extremity of fury. 3. The state of unregeneracy is a state of blindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He neither doth nor can perceive. A beast may as soon understand reason, 3. A state of blindness. as a natural man, qua talis, the things of God. So we read 2 Pet. 1. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nihil pr●●ul cernens, as Stephanus Steph. Beza. and Beza observed, which word, according to Stephanus, is derived from, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connivere, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus. Dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui oculos saepe claudunt quadam debilitate visus, quod vitium aliquando naturale est, Aretius. as Aretius observes. unconverted persons are in a state of darkness Eph. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness itself in the abstract, Act. 26. 28. & Eph. 4. 18. They are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, callosam concretionem, Gerhard Har. as Gerhard observes in his Harmony: it's a kind of hardness that is joined with this blindness. 4. This estate is a state of death. An unregenerate man is a dead 4. A state of death. man, Eph. 2. 1. 1 Tim. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and some will have it from Spa●hale, which signifieth ornamenta mul●ebria, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is cibus delicatior. She that lives thus luxuriously is a dead woman: So Judas describes ungodly unregenrate men by this Character v. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is the second reason. A third reason shall be drawn from the free workings of God's Reason 3. Drawn from the free working of God's spirit. spirit. The spirit bloweth where it listeth. God is a most free agent, and his gifts are various: to some he gives humane wisdom, to other divine wisdom; to some he gives speculative head-knowledg, to others practical heart knowledge. His gifts are free, some had skill given from God to be bvilders in the Ark, notwithstanding they themselves perished in the waters. You know Saul had a spirit of Government and Prophecy 〈◊〉 both for a time, yet he was a wicked man. The Philosophers of Athens, were men of great learning, but they were ignorant of Jesus Christ; and those wise men of Greece, accounted the Gospel's foolishness. Though the world accounted them wise men, and cried them up for men of eminent learning, yet they were fools in matters of Christ and eternal salvation. There's a vast difference between Parts and Graces: God gives plentifully many times great parts, where he gives not one dram of saving grace. How many know the mysteries of nature, and yet know not of the new nature? Many are acquainted well with moral and intellectual virtues out of Aristotle, and yet ignorant altogether of Theological graces, such as are Faith, Repo●tance, Love, Humility and the like. Put then all these Reasons together. Is Regeneration such a supernatural work, and is an unregenerate man in a state of Impurity, Enmity, blindness and deadness? Doth God's spirit work freely, dispensing gifts and graces when he pleaseth, being a most free agent, tied to none, than my Assertion will prove itself; That many Learned men are ignorant of the great work of Regeneration. This is hidden from the wise and learned of the world. Now to conclude all with some useful Application. There are 4 Principal uses, which I purpose to make of this Doctrine. Use 1. For Exhortation. viz. For Exhortation, Information, Examination, & Direction. 1. Then here is an use of Exhortation: And this I shall direct to two sorts of persons (and so take in my whole Auditory) viz. to Teachers, and to Disciples; my endeavour shall be with all plainness of speech to press your duties home to you, and so to divide to every one their portion. 1. To Teachers; was Nicodemus a Doctor, a profound Scholar, 1 To Teachers. and the chief Rabbi amongst the Jews, and yet ignorant of Regeneration; Then let me press two duties upon you that are Teachers of others, In the First place let me beseech you all that are Teachers of others, 1 Let Teachers go to school to Christ: that you would all go to School to Jesus Christ, to learn this grand fundamental Doctrine of Regeneration. Of all others Ministers should be acquainted with this Doctrine of the new birth. The main end of the Ministry is to beget men a new unto God, to convert souls unto Jesus Christ; And he is the fittest to comfort others, who himself hath been comforted, with those things in particular, which he communicates unto the comfort of others. Of all others, Ministers should be men of knowledge, Mal. 2. 7. An ignorant Minister is none of Gods making, the lame and the blind may not be offered in Sacrifice. Where God gives a calling, he gives gifts, and therefore a Teacher of others, ought to have the tongue of the Learned. Gualterus in locum. Isa. 50. 4. Blind guides are not of God's approbation: For if the blind lead the blind, both must fall into the ditch. It's Gualters' observation: Admonemur non modo vulgus hominum, verum etiam ipsos Bullingerus in locum. Doctores propter ignorantiam atque inscitiam argui at que corripi debere. And Bullinger gives an excellent note upon the place. In Ecclesia nihil est melius, utilius, praestantius Doctoribus sive Pastoribus side●ibus, & doctis. Such then as are unskilful and ignorant of ●● this soul trade, are unfit for a Ministerial employment, and it's high time to give a vomit to all such, who make the sacrifice of God to be abhorred. No● we are to distinguish of a twofold knowledge of Regeneration, theoretical and Experimental: A Theoretical knowledge is when a man is convinced by argument, & study of Scripture that there is a necessity of Regeneration; but this theoretical knowledge is not like Aaron's oil, that descended from the head to other parts; it only lodgeth in the brain. A natural m●n (its possible) may preach for it, discourse of it by strength of parts, reading and study. Nicodemus came not so fare, and many there are that come short of him. But besides this speculative, there is an experimental knowledge of Regeneration, when a man finds the sweetness, and lively power thereof, upon his own soul: when a man apprehends the image of Christ, which consists in righteousness and holiness stamped upon him: when a man finds a real, powerful and effectual change upon his heart and life; this is the knowledge a minister ought chiefly to have. Let him study the Theory, and be able to instruct others what this new birth is; but above all let him labour for the practical and experimental knowledge thereof, in his own heart, that he may feel it operative, and active in his own heart, and so be more able to discourse from observations, out of the book of his own heart, 2 Teachers should teach frequently doctrine rather than out of the choicest writers that handle that subject. 2. You that are Teachers of others, let me beseech you in the bowels of Jesus Christ, to preach frequently this fundamental Doctrine of Regeneration. ●his is a most needful Lesson which can be never enough taught, never enough learned: Christ crucified, Faith, Repentance, Holiness, Regeneration, are main necessary doctrines to be Preached, in season, and out of season: do not throw away and waste your time about unnecessary controversies, vain ●●nglings; doubtful and curious disputations, where the scripture it silent. It was said of old, Elias cum venerit solvet dub●um. And we say now, that where God's spirit is silent, our curiosity deserves a check. Let such as bend their wits to force blood out of the Scriptures, and coin new interpretations at the Mint of a whimsical brain, let them be convinced of their great folly: and O that for the future, such would preach Regeneration more, and in all their Preaching hold fast the form of sound words. A preacher will do more good (through God's blessing) by preaching one Sermon on this Argument, from an experimental feeling of God's spirit upon his heart; then if (to pleasure any w●n●on ears of Athens) he preach a thousand Sermons full of highflown Poetical expressions. Fathers and Brethren suffer the word of Exhortation: Round about the country, near to the University, the poor people cry for your help, as the man of Macedonia, come and help us. Charity binds you, Conscience binds you. In some places you have Impropriations, these help to feed you with corporal food, and in conscience you are bound to feed them with spiritual food; Why then stand any of you idle in the Market? Why do not you arise & be doing, and travel, East, West, North and South, preaching of the Gospel of Jesus Christ? And when you go, do not stuff up your Sermons with fragments of Poets, and fag-ends of Philosophical distinctions. It was the ●●nne of your Predecessors removed lately, sometimes to preach strong lines, uncouth Phrases, at some Neibouring Parish, and this they called, Airing of a Paul's, or a Court Sermon, and so they seemed to the people no better than Barbarians, preaching in an unknown tongue. Highflown Poets formerly, and Familists of late, (both unfit for a Pulpit) amuse the people with sublime nonsensical strains, speaking as the Apostle Judas ●ude 16. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Take heed none of you be such. Therefore let it be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Christ crucified; Show men their misery by nature, the necessity of Regeneration, The excellency of Christ, thisis that unum necessarium. Governors, Tutors, Masters, Parents, all in their places had need take more pains in examining those under them, concerning the Doctrine of a new birth. You will upon search find many men that can discourse of State Controversies, and Church Controversies, that can discourse of Discipline, that can readily fall upon the Ministry, and Vehemently cry down their maintenance, as Jewish or Antichristian &c. and yet oft times such are very ignorant in the main necessary Point of Regeneration. This is the grand point that should be more preached than it is now adays. 2. To Disciples, the other part of the Use respects them. Let me beseech you to lay aside itching Ears, after novel Doctrines: 2. To Disciples come not here with an appetite to have your fancy tickled: Be not like those of old Athens (of our Athens we hope better things) ever expecting some new thing, some Brain Fancy, some Chimara or Ens rationis, some new coined Interpretation, besides, and against the rule of the word of God: But rejoice in plain preaching, and delight in that which tells you plainly of the necessity of holiness; new creature, interest in Jesus Christ. This is the life of preaching, to preach Christ crucified, in the demonstration of the Spirit. And this is the life of hearing to yield ready obedience thereunto. Let every one say, let the plain, powerful, profitable preaching come, let it come, let it come closely, particularly and effectually into my soul, let God's word find me out, divide unto me my portion, and separate between the joints and marrow, even between myself and my bosom corruptions. Some of you are the sons of Nobles, Ancient Families, O remember wherein consists your best Nobility; and that's in this New Birth. The Bereans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The King's Daughter is said to be glorious within, her clothing is of Act. 11. 12: Psal 45. 13. wrought Gold. The graces of God's spirit, Faith, love, meekness, temperance, goodness, and the like, these ennoble your souls, these make Nobility itself truly noble: And these will last when honourable persons shall be degraded, and all honours lie in the dust: Therefore labour for this true Nobility. It was Ignatius his saying, Nobilitas & Antiquitas mea Jesus Christus. It was an excellent saying of Lewis of Bavyer Emperor of Germany, Hujusmodi comparandae sunt opes, quae cum naufragio simul enatent. Such goods are worth getting, that when a shipwreck happens, will swim along with us. And these are the riches of Christ, the graces of his spirit, this great grace of Regeneration. When storms, and tempest, even Euroclydons, the most blustering winds come, when concussions, overturnings, and hurlyburlyes come, there's safety, for that man who hath made God his portion, who hath an interest in Christ, he shall not be afraid of evil tidings, because his heart is fixed, trusting in the Lord; he hath the name of the Lord to go unto, a rock of ages to shelter himself upon, and so shall be safe. Brethren, I speak to many men of great learning, well skilled in Arts and Sciences; I acknowledge singular use of them, and I know none that will speak against them, unless such, of whom the Apostle speaks, they speak evil of that which they know not; yet notwithstanding here is a Science that out bids all your Sciences, and that is the knowledge of Christ. Paul the learned Doctor of the Gentiles thus determines 1 Cor. 2. 2. I determined to know nothing amongst you, save Jesus Christ and him crucified. And he calls other things in comparison of this knowledge Phil. 3. 8, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Above all knowledge, labour to get this knowledge, and above all your get, labour to get this understanding. And unless you be newborn, you can never attain unto a savoury knowledge of Christ. An ignorant person will ask, what is thy beloved more than an other beloved? but the Spouse answered, my beloved is white and ruddy, the chiefest of ten thousand. Here lies our duty to pray for the spirit, and wait upon God in his word; the word is the seed, the spirit that formative virtue that makes it effectual. O prize God's ordinances, and wait upon God in them. Happy will it be for any of you of whom it can be truly said, Lo there was he born, Lo there was he new born, and washed with the laver of Regeneration. In such a place, and at such a Sermon, God came in, and changed the heart. This is the Nail we are a driving, we let down the Casting-net of the Gospel, hoping to catch some: and it's the desire of our souls to be instrumental, to beget souls unto Jesus Christ. Let's all do our duties faithfully, and leave the success with God. The 2d Use is for Information. To handle this use more distinctly, 2 For Information. my work will be. 1. To show you negatively, what Regeneration is not. 2. To show positively, what it is. 1. Negatively, and this I shall discover in these ensuing particulars. 1. It consists not, as Nicodemus grossly apprehended, in a second 1. Regeneration is not understood in Nicodemus his sense. entering into the womb. Suppose that a natural man could be born in a natural way, a thousand times over, yet there is such defilement in his natural being and birth, by reason of Original sin, that it's infinitely different and disagreeing with spiritual Regeneration: this natural birth would be but flesh, and our Saviour tells us, that which is born of the flesh, is flesh. 2. Regeneration consists not in a New Physical being, (i. e.) to 2 Regeneratiom consists not in a Physical being, lose the essentials we had of a soul, and the faculties thereof. We have some Familists, and vain Dreamers, who talk of being Goded and Christed, and tell of a strange Deification, of being made God with God: This is Blasphemy in a high measure, see 1 Pet. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have by Christ not a new substance put into us, but new qualities. In a Theological sense, he is wholly a new man, who is changed in quality from bad to good, yet the substance remains still the same. The alteration is not in the essence, but in the operations and qualities of a man. 3. Regeneration is not Civility, and moral honesty. 3. Regeneration is not civility and moral honesty, though civility and moral honesty are both commendable, and a shame for any Christians to be strangers to them; yet men may be morally honest, just in deal, and yet not outstrip heathens, who never heard of Christ. A Socrates, a Plato, a Regulus, a Fabritius by their principles may go a great way, & walk inoffensively to the eye of the world, and yet may be a mere Ignoramus of Regeneration. What's the reason, the Apostle will tell us, 1 Cor. 2. 14. The natural man receives not the things of the spirit of God. Heathens have called the new moulding of their life, a new birth. Seneca tells us, Nobis ad arbitrium nostrum nasci licet. Yet this is fare short of that heavenly birth, which the Scripture discovers. How were Heathens new moulded, but according to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common natural principles, according to those institutions which they had in the Schools of Plato, Zeno and Aristotle. It's the property of God's word only to beget this new nature: It's called Incorruptible seed, 1 Pet. 1. 23. Now not only a pro●ane man must be born again, but a civil man, Joh. 3. 3. It's spoken Indefinitely, except a man be born again etc. A man outwardly virtuous, a man of a sweet disposition, a man of a good nature, he must be born again. It was a Blasphemous Hyperbole, used in commendation of Bonaventure, In hoc homine non peccavit Adam; yet let the nature be ne'er so ingenuous, it must be born from above. 4. Regeneration consists, not in great parts, and abilities. Many 4. Regeneration consists not in great Parts and Abilities, may have great learning, both natural and acquired parts to admiration, and yet remain altogether ignorant of Regeneration. The learned Orators and Philosophers, attained unto a great measure of knowledge, and yet were ignorant of the mystery of Regeneration. Where Regeneration is, there's a wonderful change wrought upon the heart, the inward man is purified, the thoughts are sanctified, the heart cleansed; But all the Documenta and Principia of the chiefest of Philosophers and Orators mention not one syllable of heart cleansing, heart purifying; they direct no further than the outward man. 5. Regeneration consists not in common graces. There may be a 5. Regeneration consists not in common Grace. common Faith, a common Love, and a common Hope in such as are unregenerate. To have a temporary, opinionative Faith, to have a common verbal Love, a presumptuous Hope, these are common to those that perish: But to have a Faith that purifieth the heart, a Love without dissimulation, a Hope that maketh not ashamed, these appertain only to regenerate persons. 6. Regeneration consists not in a bare profession of Christ, and 6. Regeneration consists not &c. acknowledgement of the Gospel. Many have an external profession, and profess that they believe in Christ, and yet cannot tell what this New birth means. Many may be turned from Paganism to Popery, from Popery to Protestantism, and yet be unregenerate all the while. There must be a conversion from an outward profession at large, to a holy conversation. There must be a saving work of grace upon the heart. We must not only be externally professors, but internally, and really changed in our natures; we must be took off the old stock, and planted into the new; we must not be contented to be accounted nominal professors, unless we be really wrought upon, and throughly changed. Now as I have showed you in six particulars wherein Regeneration is not, I shall now endeavour to show in six particulars wherein it consists, viz. in a new Nature, a new Understanding, new Will, new Affections, a new Heart, and a new Life and Conversation. 1. For the new Nature, this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 4. 1. There's a new nature. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 5. 7. This consists not only in the change of some particular actions, but the change of the whole Nature. 2. There's a new Understanding, Eph. 4. 23. Rev. 3. 18. 1 Joh. 2. A new understanding. 2. 20. when Saul was converted he had a new understanding; he was another manner of man, he was inspired from heaven, and had divine illumination. 3. There's a new Will, Psal. 110. 3. Paul asked, Lord, what 3. A new will wouldst thou have me to do? after Christ met with him by the way. 4. New Affections, Col. 3. 2. 4. New affections. 5. A new heart. 6. A new life 5. A new Heart. It's commanded Ezek. 18. 31. and promised Ezek. 36. 26. 6. A new Life; there are new paths, there are new ways; the fruit of Regeneration is newness of life and conversation; the fruit of a regenerate man is to holiness; he brings forth fruits meet for repentance, as we are commanded, Mat. 3. 8. I proceed to another Use, for Exhortation, to exhort and excite Use 4. For Exhortation. every one, to search and inquire, and let every one ask his own heart, whether or no he be regenerated. This is a matter of eternal consequence, and therefore we should make it a Question, and ask every one himself particularly, Am I regenerated yea or no. For Motives consider, 1. The necessity, Joh. 3. 3. No coming to heaven without Mot. 1 Regeneration. 2. All the Actions, Services, and Duties performed by unregenerate Mot. 2 men, can no ways be acceptable and pleasing unto God; For whatsoever is not of Faith is sin: Now the most gaudy, specious pretences of unregenerate men arise not from a Principle of Faith; there's Self-love, Vainglory at the bottom. Now without Faith ●ere is an utter impossibility of pleasing God, Heb. 11. 6. 3. Nothing defiled shall ever enter into heaven: Now an unregenerate Mot. 3 person is unwashed, left to lie in his blood and pollution, his ways are foul, his mind and conscience are defiled: No sink so filthy as the state of unregeneracy. The fift Use is for Direction. Use 5. For Direction. First, Pray hard for Divine Wisdom, Jam. 1. 17. All Secular Learning, all the accomplished knowledge in the Arts and Sciences, are not able to teach this Mystery of Regeneration. It comes from heaven, it's the work of the Spirits illumination to open the understanding, to bring a soul from darkness unto light. 2. Wait upon God in his Word; the Word is the ●eed of Regeneration; it's immortal, incorruptible Seed. 3. Pray for the Spirit; the Spirit causeth this Seed to fructify. The sixth Use is for Consolation: O how happy are their conditions Use 6. For Consolation. Rev. 1. 5. who are savingly wrought on by the Spirit of God It's God that hath loved them, and washed them, and made them Kings and Priests unto God. They are new born, and are of the family of the Firstborn. Not flesh and blood, not the greatest birth, nor accomplished parts hath revealed this Mystery of Regeneration; this is only the work of God's Spirit. Now what's the Duty of regenerate persons? 1. To praise God, and tell of his goodness: So did Paul, reciting the History of his Conversion, break forth into Praises, 1 Tim. 1. 17. 2. To walk as becometh converted children, Eph. 5. 8. Regeneration must be evidenced by the fruits of a sanctified conversation. 3. To set an high price on so great a distinguishing love and mercy, That God should change thy heart, and purify thy nature. This is 1, a work of an Omnipotent God. 2. In instanti. 3. Ex nihilo; it's a pure Creation; pray then with David, Psal. 51. 10. Create in me a clean heart, O God, and renew a right spirit within me. Unconverted must pray for Regeneration, and Converted must pray fo● further Manifestations and Evidences there 〈…〉 that this great work is effectually wrought upon their souls. The Feasts of Purim: OR, Two Solemn Festivals instituted, & ordained in remembrance of that wonderful Deliverance from Hamans' bloody Plot, applied to our Anniversary Commemoration of God's gracious Deliverance from the GUNPOWDER TREASON. upon Esther c. 9 v. 27, 28. The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days, according to their writing, and according to their appointed time every year. And that these days should be remembered and kept throughout every Generation, every Family, every Province, and every City, and that these days should not fail from among the Jews, nor the memorial of them perish from their seed. THE Text and Solemnity of this day of Thanksgiving answer Serm. 6. at St. Mary's Oxon. Nou. 5. 1654. each other, as in water face answers face. The Jews having obtained a signal deliverance from a barbarous Massacre, plotted and contrived by Haman the son of Hammedatha the Agagite, their inveterate and implacable Adversary, set apart by way of gratulatory Commemoration, the fo●rteenth and fifteenth day of the Month Adar, that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor. Ver. 22. And we of this Nation, being wonderfully delivered from a Romish, Devilish design of the Gunpowder Treason, are here on purpose met to commemorate with thankfulness this fifth of November, when the Blow was intended to be given, but through Mercy was disappointed. Some Parallels might easily be drawn between haman's hortid Assassination, and the bloody Butchery intended this day, though in many things this Popish Plot wants a parallel: Haman was an old enemy to the Jews; he was an Ag●gite, of the Family of Agag King of Amalek, and therefore, upon an old grudge, the greater enemy: And this Haman was a ●avo●rite in the highest degree of King Ahasuerus, and so in a fit capacity to bring his mischief to ●ass. The occasion of the first quarrel, was but a petty, trissing, inconsiderable matter, Mordecai did not bow, nor do reverence to Haman: The want of a bended knee first blew Es●h. 3. 2. the co●l of contention, fir● incensed Haman against Mordecai. Several Questions are raised, whether Haman expected from Mordecai more than a civil worship? or whether Mordecai refused to do reverence because Haman was a Persian, and (as their custom is) had the Sun pictured in his breast? or because he was of the Family of Amalck, with whom God would have War from generation to generation? Exod. 17. 16. Hence there are raised several disputes, and many conjectures, neither is it necessary to be too peremptory in our determination, seeing the Scripture is silent; but Human thought scorn to lay hands on Mordecai alone, Esth. 3. 6. Aquila non ●aptat muscas; he aims at the utter ruin of Mordecai and all his people: Tutum est nescire quod tegitur. Ambr. He complains to the King against the Jews, pleads an argument, ab inutili, that it's not for the King's profit to suffer them, Esth. 3. 8. The King gives Haman his ●ing, and gives the Jews into his hand, ver. 10. The Scribes writ the Letters, the Posts carry them with expedition, the day of their Massacre was appointed, viz. on the thirteenth day of the Month Adar. The news hereof was cause of great sorrow and perplexity to the Jews; Esther and her Maids fasted, Mordecai cries and rends his , but withal Mordecai puts Esther in mind to do what she could for prevention, Who knoweth whether thou art come to the kingdom for such a time as this? Esth. 4. 14. A very good argument to make the best use of that providence and prize put into her hands, to be the Jews Advocate: After fasting and praying, she is steeled with courage and heroic resolution, and so she resolves, then will I go in unto the King, which is not according to the Law, and if I perish, I perish, Esth. 4. 16. She goeth into the inward Court, the King holds forth the Golden Sceptre, he asks her what her request was? she invites the King and Haman to a Banquet, the King and Haman go to her Banquet, the King bids her make her request, she invites the King the second time, and in the mean time Haman brags of that great honour put upon him, whereas the banquet indeed proved but a snare to him. The Queen impeacheth Haman of a bloody Plot, the King was wroth with Haman, they cover Hamans' face, the Chamberlain informs of a Gallows that Haman had made for Mordecai, by the King's appointment he was forthwith hanged thereon: Further yet to reverse the mischievous device of Haman, upon esther's supplication the Scribes were called, and the Posts sent with letters to give liberty to the Jews to stand upon their guard. haman's ten Sons were hanged; so that the devices of that wicked Haman fell upon his own pate: now the day of sorrow being turned to a good day, from a day of mourning to a day of joy and rejoicing, it's high time to set a special mark upon so special a deliverance, to set time apart for the commemoration of so eminent a deliverance; and this was their practice in the words of the Text. The Jews ordained, etc. which words contain an institution of Divis. two Festival days in memorial of that wonderful deliverance from Hamans' intended massacre, wherein you have, first, the names 1. The Names. given to the solemn Feasts, or Eucharistical days, Purim (i) Lots, Pur the Persian word signifies a Lot, in Hebrew it signifieth to disappoint, and in Greek it signifieth fire; the Lot was cast for destruction of the Jews, but it fell not on those upon whom the enemy would have cast it, it was disappointed, and therefore (as a Learned B. Andrews. man wittily observes) that the God of the Hebrews gave an Hebrew Pur to the Persian Pur, disappointing the Persian Lot, so though it was cast it was not suffered to light upon the people of the Jews; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fire, which was intended to blow up the Parliament (blessed be God) did not sing any of their garments, neither did the smell of fire pass upon them. Secondly, the strict observation of those days, it's said, should 2. The observation of the days. not fail among the Jews, etc. The 70 render the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They take care that they and their children after them, every Generation, Family and Province, and City should keep these days; thus they hand them over to Posterity, and transmit these Records of Deliverance to their children's children, and would have the memory of them perpetuated from generation to generation. Thus you have heard the deliverance, and the duty ensuing thereupon, from the example of the Jews in my Text, I commend one observation unto your practice, which compriseth the sense of the Text: That its the duty of a delivered people to keep mercies upon record, and make a thankful remembrance of signal deliverances, and Doct. perpetuate the memorial thereof from generation to generation. This takes in the scope and drift of this Text: It's a word spoken ●n due season, the Lord make it as profitable for us as it is spoken seasonably unto us: Neither do we tread in untrackt p●ths; I might enlarge myself in a cloud of witnesses: We have many Parallel examples of Nations and persons delivered, who in perpetuam rei memoriam have set a mark upon the place, and upon the day, resolving never to let slip the remembrance of the mercies or deliverances vouchsafed; never to pass an Act of Oblivion of the loving kindness of the Lord. As for instance, the Israelites made Songs of Thanksgiving in memorial of their deliverance from Pharaoh, Exod. 15. and from Jabin and Sisera, Judg. 5. Jehoshaphat and his people met together at the valley of Beracah to ●raise the Lord. Goliahs' sword was kept as a trophy of victory, 2 Chr. 20. 26. The Israelites set up stones as Pillars for the remembrance of the drying up of jordan: they used to set a mark upon the place, and call it Eben-ezer, 1 Sam. 7. 12. And for personal deliverances, sometimes they gave significant names, as Laeah called her fourth Son Judah, Now (saith she) will I praise the Lord. Hezekiah made a Poem of gratitude, Is. 38. 9 David made multitudes of Psalms for peculiar deliverances, as we may read, Psal. 7. Ps. 18. Ps. 34. Ps. 52. Ps. 54. Ps. 57 Ps. 59 and lest his memory should fail, the 38 Psalms and the 70 Psalms have one and the same inscription, A Psalm of David to bring to remembrance: I need add no more examples, you have here given you good measure, full pressed, and running over: Let us go and do likewise. Likewise we have variety of Scripture precepts in this particular; there's a special injunction Deut. 32. 7. Remember the days of old. There was a special command, Deut. 16. 1. Observe the Month of Abib: And to remember Amalek, as we may read Deut. 25. 17. 18. compared with Exod. 17. 14. The selfsame numerical day must be Chronicled, Ezek. 24. 2. Balack's and Balaam's mischievous plot are to be remembered, Mich. 6. 5. ● Chronicle is required, Ps. 102. 18. And now let's inquire into the grounds of this Doctrine: Some reasons thereof may be these. 1. Because the name and honour of God is from eternity to eternity; Reas. 1. Because God's name and honour is from eternity to eternity and it's an evidence of our love to God, when we desire that God's name may outlive ours. We poor creat●r●s, dust and ashes, live but a little while in this world, and what's our life but a vapour, a hands-breadth, a flower, swister than a Weavers Shuttle? ●e must therefore tell of the goodness of God in the ears of our children, and let them tell it in the ears of their children; let's make a Chronicle of God's deliverences, and leave behind us a standing Record, that when we are dead and rotten, the memorial of God's deliverances may be revived. and the remembrance of them never fail. The Mariners used to hang up after their deliverance, Votivas Tabulas, as Monuments of gratitude for their deliverance. What are we to offer but Thanksgiving? Ps. 50. 14. what are we to render but the Calves of our lips? Hos. 14. 2. No● if we thus I bour to eternize God's 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 grateful commemoration of Mercies and Deliverances Reas. 2. Thankfulness is God's Tribute. is that Tribute that God requires, that Homage due unto him. We are all indebted to God, nec solvendo sumus, whatever we can do at the best, holds no proportion with the mercy received, yet the Lord is pleased to accept of a thankful heart, and where it is, graciously rewards it. What special notice doth Christ take of the thankful Samaritan? and the Apostle joins unthankful and unholy together: what a brand of infamy lieth on the ungrateful? Impudence and Ingratitude go together: How many are like Swine, that eat the Acorns, but never look up to the Tree? what great ingratitude was charged on jeshurun, to forget the Ro●k that made them, and lightly esteem of the Rock of their salvation? Now what a poor pittance is this Rent-penny, and acknowledgement to vouchsafe unto the father of Mercies? Shall we not return a drop of Praises for an Ocean of Mercies? where's david's, Quid retribuam, What shall I render? etc. 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 bless his name, to tell what God hath done for thyself, 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 hosannah's 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 God's mercies, and to say, blessed be God, is in discourses a comely Parenthesis. The Apostle tells 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 add 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 ourselves 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 lie us upon: As 1. Vinculo creationis, God it is that made us, and not we ourselves, Psal. 100 3. Now we should be to the praise of God, and set forth his praise, we should be thankful unto him, and bless his name: as Rivers return unto the Sea whence they first came; so we should return all we have to the praise and service of God: Auius Fulvius said to his Son when he found him in Catiline's conspiracy, Non ego te Catilinae genui, sed patriae: So doth God say, I gave thee not a soul and body to serve sin withal, but to serve me withal. Quot membra tot ora, So many members of our body, and so many faculties of our souls 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 purpose, That we might serve him in holiness and righteousness all the days 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 Christ's death, call upon us to serve Christ for ever, and to bless God for the riches of his mercies in Jesus Christ. 3. Vinculo Gratitudinis, Quot beneficia tot ora, we receive mercies 3 A Bond of Gratitude. at our lying down, and ri●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 thankful. 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 gunpowder traitors plotted the destruction of Protestants, and laid their designs as low as Hell. God hath vouchsafed 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 d●e unto his name. 4. Vinculo gloriae divinae promovendae. What lieth in us, we should 4 A Bond to promote God's glory. unite all our members and faculties to advance the glory of God: Now this is a way of glorifying God, he is glorysied by the praises of his people: ●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 useful Application: I shall only insist on three ●ses, for Information, Caution, and Exhortation, and accordingly apply the point unto the solemnity of the day: Lend me (I pray) your patiented attention, whilst I make a suitable application of all. 1. This serves to inform us of the warrantableness 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: God's 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 arm wrought a glorious salvation for us. Now to make you more sensible of the greatness of the deliverance, I conceive it very proper to my business that lies before me, to make a brief Narrative, and acquaint you with the history of this day. In pursuance whereof I shall observe two heads, into which I shall cast my following Narration. 1. We are to consider a Popish, Devilish design and plot contrived. And secondly, a seasonable and gracious deliverance vouchsafed. 1. For the Popish devilish design, we are to consider these eight particulars: v. z. Length of time in pro●ecting: Unwearied Industry: Cunning Conveyance: Inveterate Malice: the Persons active: the Persons that were intended to be passive: the place or stage whereon they acted: and the horrible cruelty intended. Review but these eight circumstances, and follow me as I go along, and you will conclude it to be a Treason not to be paralleled in our Age, not the like to be heard of by the eldest person that is alive. 1. Let's consider the length of time in projecting: This Treason Circumst. 1. Consider the length of time in projecting. was a long time a brewing, and the Traitors were as long with child of this Treason, as an Elephant was with young: the Treason was originally intended against Queen Elizabeth; she defied the Pope, and made strict Laws against the Papists: whereupon Pius quintus (more properly, called Impius quintus) to show his detestation of her, set forth his Bulls, one whereof was fixed upon London-house, and he excommunicated the Queen, and under an Anathema absolved the people of England from their obedience: The first design was to bring in an Army, Anno 1601. Garnet wrote to Creswell the Legier Jesuit in Spain, and Winter and Tesmond were employed to negotiate with the King of Spain to invade England: First the King of Spain entertained the motion, withal the Pope sent two Bulls to Garnet, and gave his Blessing both to the Clergy and Laity of England, that were Catholics: But before they could ripen their designs, the Queen died, and then, being disappointed of their firstintention, they thought of this hellish design of blowing up the Parliament with Gunpowder: For the first design was not against King James chief; for in the two first years of his Reign, he did nothing against them, but it was first of all designed against Queen Elizabeth; but because they feared that the King would act against them, as that renowned Queen his Predecessor did; and likewise some of the Jesuits raised a loud Lie (the common trade they drive) which was carried up and down, that there was a design on foot to cut all the Catholics throats; wherefore, though the Queen was dead, yet they resolved to go on in their design. In the second place note their unwearied industry; they digged Circumst. 2. Unwearied pains. a long time under ground; these Romish Pioners were indefatigable in their endeavours, they wrought oftentimes both night and day; they stuck at no pains, nor cost, no● charges; their labour might be called Labour improbus in the most pro●er sense, these wicked persons wrought a deceitful work. 3. Note their conveyance, the Traitors took an Oath of secrecy, Circumst. 3. Cunning conveyance. neither directly nor indirectly to disclose their design. They wrought under ground, laid Barrels of Gunpowder in fashion of Barrels of Beer, covered them with Faggots, hired a Cellar on purpose, that so they might work without suspi●ion; these were their Romish deeds of darkness: Here are underground villainies, wickedness in the dark, Mysteries of Iniquity, a Vault, a Cellar, a close Cavern in the earth, where they might act their wickedness and not be seen nor discovered by any man: Just like those adversaries of the Jews, mentioned Nehem. 4. 11. and those Psal. 10. 8, 9 and so confident was Faux, that Arch-Pioneere of the Devil, of the success, in that he feared no discovery, as the words of his Letter run, that they shall have a great blow, and rot know who hurt them; the danger is past as soon as you have burnt the Letter. 4. Note their inveterate malice, it was prepensed and implacacle; they were enraged against Protestants, and cried against the Circumst. 4. Inveterate Malice. Protestant Religion, as the children of Edom did in the day of Jerusalem, Down with it, down with it, even unto the ground. The Popish Traito●s acted from a Principle of Malice and hatred against the Protestant religion: they resemble the Scorpions, who (as Pl●●y writes) put forth their sting every moment, so they are continually p●tting forth their sting, and would fugn sting to de●th the 〈…〉 st●nt Religion: Ga●net being asked whether it was lawful to deploy the innocent with the nocent? peremptorily resolved, no doubt it was, if the good coming thereby m●g●t make recompense: ●ee never thought of the Apostles ●ule, We may not do evil, that good may come thereof, Rom. 3. 8. But he, and the rest of his devilish fraternity, were acted by th●● principle which Aug●st●ne charges upon the old Heretics, the Manichees, Pereant amici, modo pereant inimici. A suitable, blasphemous speech I have read of a bloody Assassinate, Occidite eos omnes, quia Deus novit quinam e us sint. 5. Consider the persons acting in this business, and they are Circumst. 5. The persons acting. Jesuits, and other Papists, inverate enemies to the Protestant Religion. The names of the principal Counsellors were Garnet, Tesmond, Creswel, Gerrard, Hammond, Hall, and other Jesuits with them were joined, fit Agents for the villainy, Birds of the same Feather, Faux, Winter, Catesby, Rockwood, Piercy, Digby; and these acted according to the counsel of Garnet, the Superior of the Jesuits; and to these thus acted by the Jesuits counsel, we may apply that common Prove b, They must needs go whom the devil drives. Faux was a desperate ●ngineere of Satan, Catesby such another, of whom this character is given of him, Erat homo subacto & versuto ingenio & profundâ perfidia, and so fit for the service: For the more wicked they were, they were the more fit instruments to do the Devil servi●e in this design. Faux after his apprehension professed, that he repent for nothing more, but that he had not done the fact; and had he not been so suddenly surprised, he would have given fire to the powder, though he knew that he should be burnt in that flame; and it's the special remarkable hand of God to discover this Hellish plot; for had it took effect, the Jesuits, who are Ma●●ers of the Art of Lying, would have laid all upon the Puritans (although none more abhorred such villainies than the Puritans did) but God prevented this their wicked intention likewise; and though some few were only apprehended and executed, yet the whole Conclave of Rome, Pope, Cardinals, Jesuits, Priests, even all that black Regiment of Hell joined hearts, heads, hands to promote this design for the good of the Catholic cause: How many Masse●, how many Prayers did their Priests put up? The Actors were absolved, had the Pope's blessing, they should have been Canonised for Saints: nay Faux is put long since (as it's reported) and so stands to this day (for aught I know) in the Romish Calendar. Strange kind of Saints these, who were indeed Limbs of Antichrist, and Members of the Synagogue of Satan; but it's no new thing for Heretics and Sectaries to look upon their Patrons as Saints; Ignatius Loyola, Becket, etc. such are the Papists Saints, Machiavelli the Politicians Saint, John of Leyden the Anabaptists Saint, Henry Nicholas the Familists Saint: If such as these Circumst. 6. Note the persons against whom. be Saints, I know not what are Incarnate Devils: Such kind of Saints (falsely called Saints) enlarge at●ns kingdom. 6. Note the Persons against whom all this mischief was framed, against King, Queen, Prince, Lords, Judges, Knights, Citizens, Burgesses; and after they were destroyed, their design was to destroy the Protestants throughout the Land; what else doth that prayer of Garnet intimate; Gentem auserte perfidam credentium de finibus, ut, Christo laudes debitas persolvamus alacriter: They would have destroyed the Protestant Religion root and branch that (as fare as in them lay) there might be no memorial thereof. What Amilcar, the Father of Hannibal said of his sons, may be applied to Seminary Priests and Jesuits, he confessed that he bred them, tanquam Leoninos catulos in perniciem Romani Imperii, as Lion's Whelps for the destruction of the Roman Empire: Hannibal when he was but nine years old, swore upon the Altar, that he would be a deadly enemy unto the people of Rome. So the ●esuits are Con●urati Hosts Ecclesiae & Reipublicae Protestantium, and therefore they leave no stone unturned to destroy Protestantism; through the sides of both Houses of Parliament they shot at the whole body of Protestants throughout the kingdom. 7. Note the place which they purposed to blow up, and that Circumst. 7. Note the place. was the Parliament House, first built by Edward the Confessor; their rage was not only against men but walls: within the Parliament walls many severe Laws and just were made against them, and therefore their rage was against those very walls. Thus Polymnestor struck blind, out of rage to Hecuba, sought to murder all the women he could meet withal. Thus Fulvia, by thrusting Needles into the Tongue of ●●cero, after he was dead, sought revenge of his sharp Invectives against her Husband Anthony; and Anthony himself after Caesar's death, warred against the very walls of the Senate-house of Rome; this was the mad humour of these savage beasts, to destroy buildings and walls. 8. And lastly, note their cruelty: an Epithet I cannot s●udy Circumst. 8. Ne'er heir cruelty. bad enough: Shall I call it Savage, Farbarous, Stupendious, nay rather, Romish, Jesuitical, Devilish: This was their design at one blow to destroy Kings, Lords, and commons. This exceeds Hamans' cruelty, they were to be put to the sword, so it was possible that some might scape, here all had gone at a blow; these Senators had been served as Nero would have served his, even all had been cut off at one blow, not one had escaped. The Sicilian Vespers, the Parisian Massacre were monstrous cruelties, but there some escaped with their lives, and were brands plucked out of the burning; here it was most probable (had the blow been given) not one could have escaped. Abimeleck slew with one stone threescore and ten persons of gideon's sons, yet Jotham escaped. Saul flew fourscore and five Priests, yet Abiathar escaped. Athaliah destroyed the Seed Royal, but Joash escaped. The Devil himself left one Messenger ●live always to tell Job bad tidings. Job had more favour from the Devil than the Parliament should have had from these desperate villains; but here's such a merciless cruelty, that not a man had escaped, had this Plot took; what a Vesuvius, an Aetna, an Aceldama, a Golgotha had there been? What huge piles of torn bodies, what havoc of Royal and Noble blood? What multitudes of Cark●sses so mangled, as not to be discerned whose they were? This fact bespeaks them not men but Monsters, not Monsters but Tigers, not Tigers but Incarnate Devils. The Rhetoric of Orators, the fabulous fancies of Poets are here at a stand, and outstripped in their own art. Hell was broken lose, and all the Devils in Hell were the inventors of this horrid Treason: Had this took place it had exceeded Joels day of blood, it had brought all the Kingdom into a Chaos, it had been the most dismal, ghastly sight that ever eye beheld; and when we had been in a maze and perplexity, even at our wit's end, than some foreign force had invaded the land, and captivated it to Popery, this was the design, thus was the plot laid according to the eight forementioned circumstances: It was laid as low as hell, but when we know not of any danger, than appeared deliverance; and though we slept, the Keeper of Israel neither slumbered nor slept: Inter pontem & fontem, inter calicem & labra, between the match and the powder, the Lord himself appeared, and wrought a great salvation for us, In the next place (as I promised) lets in two or three particulars discover what a gracious deliverance the Lord was pleased to 2. A great deliverance. vouchsafe unto our forefathers. And here we are to note, 1. The means of Discovery, and that was first of all by Auricular 1. The means of Discovery. confession: I well remember what I heard this day fourteen years in this ●●lpit, by the learned and worthy Primate of Ireland, how that Delrius wrote five years before of the Powder Treason, and tells of this discovery by Auricular Confession— Consitotur maleficus se posuisse pulverem in tali limine, & magnum inde periculum venturum. Dr. james V●●er. A. B of A●magh. It's much to be observed, that Auricular Confession which they laid as a Net to catch others, caught themselves: — Lex non est jus●ior ulla Quam necis Artifices a rte perire sua— 2. Observe the seasonableness of a full discovery of this horrid 2. The seasonableness of the Discovery Treason; that which was discovered by Auricular Confession ●id not mention the particular place but the night before this horrid villainy was to be acted, through the miscarriage of a Letter, and the King's Interpretation thereof against Grammatical construction, this was discovered, and the Devils grand ●ioneere, Guido Faux, apprehended. 3. Observe the just retribution of God's judgements unto evil men, 3. Just retribution. causing their iniquities to f●l upon their own pa●e, so that destruction befell them who aimed at the destruction of the Parliament. It's recorded of a profane Prince, that he said, that he would ride his horse up to the belly in the blood of the Lutherans; but through the just, and seasonable revenging hand of God, the same night he was cho●kt with his own blood. Thus Haman was hanged on the Gallows which he had prepared for Mordecai. This is the Lords doing, and it should be marvellous in our eyes: This is the day which the Lord hath changed, from mourning to joy, from destruction to salvation: If we then forget the memory of this day, may our tongues cleave to the rooss of our mouths. But I proceed to a second Use, which is for abundant Caution: Use 2. For Caution. Beware of men (saith the Apostle) Beware of the leaven of the Scribes and Pharisees, saith Christ. Beware of the leaven of Popish Doctrines; I will not now make a Catalogue of the Murders, Adulteries, So●omies, Witchcrafts, of Hildebrand, Boniface, Silvester, and other Popes; neither will I at the present rake into the Dunghill of the lewd & abominable lives of many priest's and Jesuits, etc. To ransack this ●age of unclean birds, this den of Thiefs, to rake into this Augaeum stabulum, being so filthy and loathsome, as it is, will require a large volume. I refer you to what's recorded in the Acts and Monuments, there you will find their Murders, Treasons, Persecutions: Bonner, Gardiner, Story, and other Popish bloodhounds are recorded in that Marian Quinq●unrium, who hungered after the v. ●ox Act. & Monum mary's reign. flesh, and thirsted after the blood of Protestants, and persecuted them with fire and faggot: I refer you likewise to Platina, who writes of the lives of the Popes: like wise you may see more of the Papists Lives and Tenets in the Romish Beehive, and in a Book called the Genealogy of Monks and Friars; there are many more that Lewis Owen might be named, but I forbear quotations of other Authors besides those I have by me, & have had occasion more or less to peruse. What shall I say further? beware of Popery, beware of Idolatry, save yourselves from this wicked Generation, Enter not into the way of these wicked men, avoid them, pass not by them, turn from them, and pass away. But it will be said, There is no fear of Papists now adays; I would there were not: For he's a mere stranger in Israel, that knows not what broils & disorders Jesuits have made, and are still a fomenting in this Nation. Sir Edward Coke, that learned Lawyer professed in his Speech at the Arraignment of the Gunpowder Traitors, That there was never any Treason committed See Sir Edw. Coke speech. in England, but a Popish Priest had a hand therein. Do not Jesuits set people together by the ears? Do not the Heresies and damnable opinions of these licentious times gratify the Jesuits? These are meat and drink to them. Do not they love to fish in troubled waters, hoping to catch a prize for the Pope's coffers? Do not Jesuits go up and down like the Devil, encompassing the earth, acting in Courts, Cities, Countries, Universities? Will they not become Church-members (as one Ramsey was lately detected at Newcastle) that so they might promote the Catholic cause? I will repeat to you the words of a dying man upon the Scaffold, not an hour before he was to give up his account to God: his words are these, The Pope (saith he) had never such an harvest in England since the Reformation W: Lawd A. B. of Cant. as ●ow, for by reason of the errors and opinions of the times, the Kingdom is like an Oak cleft in pieces with wedges made of its own body: But of the increase of Papists Isle give you a late, and (questionless) a true information, in a Speech spoken by a great Personage; these are the words, even totid●m verba, We know very well, that Emissaries of the Jesuits, never came in those swarms, as they L Prot. speech, Sept. 4. 1654. have done since these things were set on foot, and I tell you, that divers Gentlemen here can bear witness with me, how that they have had a Consistory abroad, that rules all the affairs of things in England, from an Archbishop with other dependants upon him, and they had in England (of which we are able to produce the particular instruménts in most of the limits of the Cathedrals) an Episcopal power with Archdeacon's, &c. and had persons authorized to exercise and distribute those things which pervert and deceive the people: These things being so attested, we had need look about us; we had need be circumspect, and not associate ourselves with Papists; we had need take heed lest we by't at the devil's bait: let's not be so Foolhardy as to venture into their companies, lest (as Peter ventured into Caiaphas his hall) we return with a wound upon our consciences. That you may detest Popery, have but a little patience, and I will tell you the opinions of some of their Champions. One is, that the Pope is Christ's vicar, head of the Church, not only in spirituals, but sometimes in temporal things: one of the Popes threw his keys into Tybur, and took his sword, and said, If Peter's keys would not keep him, Peter's sword should. Another opinion is that the Pope hath power of binding and losing, of forgiveing of sins. 3ly. That the ●ope may depose Princes at his pleasure, for Heresy, and Protestantisme is Heresy in the Pope's account. 4ly. That Heretical Princes (and so are Protestant's in his account) may be excommunicated. 5ly. That Princes that are Protestants: excommunicated by the Bellarm. c. 5 Officio Principis Pope may be murdered by their subjects, Simanca, Creswell, and Mariana hold this opinion: And Bellarmine tells us, Princeps subditus esse debet suo Episcop●, non Episcopus Principi. 6ly. That Faith is not to be kept with Heretics: John Husse that holy Martyr by experience found this to be their doctrine, for he, notwithstanding a safe conduct promised, at Constance was burnt to death. 7ly. That Equivocation is lawful: and indeed Equivocation is one great pillar to support Po●ery: their principle is Jura, perjura, secretum prodere noli: If you ask a Jesuit, is such a one at his house? Though he knows him to be there, he'll say no, and keep a mental reservation, no, that is, not that he means to tell you of. Arrius Diaboli Primogen●tus, who was ancienter than the Jesuits, taught v Mason of Equivocation. them this art of Equivocation. And we may say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he professed that he acknowledged the Orthodox faith, and laid his hand upon his bosom, and there were written papers hid, containing his Arrian Heresies, which he accounted for the Orthodox faith: I he●rily wish that there were not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the spirits of Jesuties into many of these times, who account themselves Protestant's, and yet are Interpendent, hanging between Ignatius Loyala, and Machiavelli: their words are so amphibologicall, such Legerdemain is in their actions, as a man knows not where to have them, nor what to make of them, whether they be for you, or against you: you know whence that Oracle came, Ibis redibis nunquam per bella peribis. And what was the event of that Amphiboly without a comma, but to put a period to King Edward his life— Edvardum occidere nolite timere bonum est? Let all vizards be plukt off, let men appear in their colours, let's not come too near the Camp of our adversaries, let's not act the Jesuits part, nor pl●y their game for them. What shall I tell you further of their seven Sacraments, and other Trent Doctrines, viz, Justification by work●, Purgatory, Indulgences, Transubstantiation, the Mass, praying to Saints? I would not at this time conjure up these devils, unless I had more time to lay them down, by a particular confutation: I refer you to the learned confutations of Chamier, Dr. Whitaker, and Dr. Reynolds, each one the glory and ornament of his ●niver●ty, and our Nation: One of them kills his enemy and hues him to pieces: Another buries him: I will give in a few Principles, which are not my judgement only, though I hearty subscribe thereunto, but of many others whose ●ookes I am not worthy to carry after them. One is that the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist, let's not be afraid 1. The Pope is the Antichrist. v. G. Downham. to give him his right name, a●d call a spade a spade, a Whore a Whore, Antichrist Antichrist. Learned Downham in several demonstrations abundantly proves the Assertion, it's a book worthy your perusal. K. James asked Sir Francis Bacon whether the ●o●e were Antichrist, he returned this answer, that if a hue and cry were made after Antichrist, and he should apprehend the Pope, he would make him clear himself of the marks of Antichrist before he would let him go. A Second Principle is this, that a Papist cannot go beyond a 2. A Papist cannot go beyond a Reprobate. v. Mr. Perkins Reprobate, I refer you to the Learned and satisfactory tract of judicious Mr. Perkins, who will give you (if you be as willing to re●eive) abundant satisfaction in this particular. A 3 d. Principle is, that there ought to be no Peace no reconciliation with ●ome: I am herein fully of that Reverend Drs●o●inion. 3. There aught to be no peace with Rome. B. Hall. th●t there aught to be no peace with ●ome (though I cannot agree with him in saying that Rome is a true Church, no more than I can say that a wom●n is honest, who is know● to be a common Whore) As for Cassander of old, Sancta Clara of late, who would be reconcilers, and join the Ark and Dagon, Rome and England together (for aught I know) they may as well reconcile the two Poles, as unite those that differ in several fundamentals: A Pottle of Tiber and a Pint of Thames will make a strange Medley, Ballderdash, Gallimaufry (what shall I call it?) Christ and Antichrist will not be thus yoked, Protestantisme and Popery, Rome and Geneva can agree, no more than fire and water, Frigida cum calidis pugnant, humentia siccis, Led and Gold cannot agree in the same Furnace, no union with Antichrist, no peace with Jezabel, no reconciliation with Babylon. A fourth Principle is this, That a Papist living and dying in 4. A Papist living & dying in the trusting to his Merits cannot be saved. 5. Babylon is Rome. the opinion of his own Merits, cannot be saved, because he overthroweth the Foundation, cuts off that Bough whereon he should lean, he overthroweth the Righteousness of Christ, and without Christ's righteousness no salvation. 5. That Babylon is Rome, Vrbs septicollis, and shall be destroyed: Rome is that Mother of Fornications and Witchcrafts: and herein you have the consent of the most Orthodox and learned Interpreters of the Revelation, who concur in this principle: These are the Principles which I am not afraid to own, and I am persuaded that few or none of you differ from my judgement, but believe these Principles to be true. I will have but one word more for a close of all, in my last use, Use. 3. For Exhortation. which is for exhortation, and then I shall dismiss you: My Brethren, you have heard of the Mercies of this day, singular Deliverances, singular Testimonies of the loving kindness of the Lord: Now what eminent things shall we do for God? What shall we render unto the Lord for all his benefits? Let me be your Remembrancer, after what manner we should remember the mercies of this day, and then I shall commend you to the grace of God. 1. Remember to transmit the memory of this day to your Posterity. Let this Anniversary solemnity be kept in record; let it be told by the Father to the children, and to the children's children, from Generation to Generation: Because some question the truth of the day, and look upon it but as a politic invention, and Trick of State, let us be more diligent to keep it in memory, let us speak one to another of the mercies of this day, be well acquainted with the History of the day, and let us speak of this deliverance in the house, in the field, at our downlying, and rising up, what things of old, what ancient mercies the Lord hath vouchsafed to our Fathers, and to us in them. May this day be wrote in the Calendar in Letters of Gold, which the Papists would have wrote in letters of blood. 2. Remember and praise God for this miraculous deliverance, 2. Praise God for the Mercies of this day. let our mouths be filled with the praises of the Lord, Ps. 107. 8. Let's take up the Ps. 124. and make application; let our lips praise the Lord, and let us say the name of the Lord be praised: let our hearts praise the Lord, let all that is within us bless his holy name. 3. Remember and be vigilant, watch against Papists, trust them 3. Remember and be watchful. not, we know their equivo●tions, we know their blood-thi●sty●ess, let's ever deprecate and abhor any Toleration, any connivance or compliance with them; no mo●e trusting to them than to Simeon and Levi, Brethren in Iniquity, in whose habitations were instruments of cruelty, Gen. 49. 5, 6. Be cu●telous, come not near the brink, venture not upon Armini●n, Familistical, and other mongrel opinions, which partly speaks in the language of the Jews, and partly in the language of Ashdod: Give the Devil his Option, he would have for his Agent a. Familist as soon as a Papist: for a Familist can aequivocate, and tell you he means Christ and him crucified, when as he means not the Christ crucified at Jerusalem; but a fancy of his own addle brain, a Christ in him, or a Platonic Christ. 4. And lastly, show some tokens for good of your joy and rejoicing 4. Show some token of thankfulness. in the mercy of this day. This day is a day of Thanksgiving, let it be a day of Almes-giving, to the naked, and feed the hungry, that their loins may bless you; send to such for whom nothing is prepared: This day is a feasting day, and there ought to be a sending of port●ons one unto another: I come in a good day, I hope you will not say me my; there are many poo●e Householders, and poor Scholars too, it's fare more charity to help them than your wand'ring Peggars. In Florence (as I have read) there was special provision made for such householders as were poor, and ashamed to beg; let these be the objects of your charity: Florio's View of Tuscany. Do good to all, but especially unto the household of Faith; this is the special duty of such a day as this is, to honour God with our substance, to distribute our bread to the hungry: Wherefore forget not this duty, it's a sacrifice where ●ith God is wel-pleased. I commend this duty unto your practice, and the Lord stir up your hearts, and cause you to draw forth your hearts to the relief of the distressed, afflicted, especially the poor members of Jesus Chri●●, that this may be a good day, and a day of rejoicing to you, and a good day, and a day of rejoicing to them; and let the memorial of this day be Monumentum aere perennius. Let's imitate the Je●s in the Text, and use all the care we can, that such days as these are, may never fail, nor the memorial of them perish from our seed. The Day of judgement Discovered from Rom. 2. 16. In the day when God shall judge the secrets of men by jesus Christ according to my Gospel. A Serious discourse of the day of Judgement, is both seasonable Serm. 7. at St. Mary's Oxon. Decemb. 9 1655. 1. This Doctrine is seasonable. 2 Pet. 3. 3, 4. and profitable; seasonable, because (as the Apostle informed long ago) there shall come in the last day's scoffers, walking after their own lusts, and saying, where is the promise of his coming? There have been of old multitudes of Heretics, who have decried, and endeavoured to expunge this Article out of the Creed concerning the day of Judgement: Such were the Sadduces, Epicures, Dositheans, Samaritans, Mar●chees, Prod●anitae, Floriani, Symmachiani; and of all these Sects the vilest were the Borboritae, against whom Augustine made an elaborate Confutation. Aug. lib. de Haeresibus ad Quod vult Deum c. 6. V. Act. & Mon. vol. 1. Near of kin to those filthy beasts were the Harlots (against whom there was long since by King Hen. 2. a Proclamation sent into Northhamptonshire) and the lewd Ranters, their genuine, abominable offspring, in these last and worst of times. Now adays Hell itself is broke lose through the variety of Heretics, who though differing from one another, yet all agree against the truth, like Herod and Pilate, who of enemies were made friends, and they both agreed together against Christ. What shall we say when Sceptics, Antiscripturists, Atheists in print and practice, in their works and deeds deny the day of Judgement? Surely, as at all times, so now especially, the Preaching of this Doctrine of the day of Judgement is exceeding seasonable. 2. This Doctrine is as profitable as seasonable: And this will 2. This Doctrine is profitable. be evidenced by two Reasons, which are of great weight and consequence. 1. Because the Preaching of this Doctrine is an incentive, and a 1. Because it is an Incentive to godliness. special motive to excite unto the practice of godliness: Why doth God command all men to repent? there's a strong reason used by the Apostle to persuade, Because he hath appointed a day it the which he will judge the world in righteousness. And from the consideration of the day of Judgement, the Apostle draws a strong engagement unto Holiness of life and conversation, Seeing then that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness, looking for, and hasting unto the coming of the day of God? 2 Pet. 3. 11, 12. 2. Because this Doctrine of the day of Judgement is the foundation 2 This Doctrine is the foundation of comfort. of comfort unto the godly. Hence Paul triumphed; I have (saith he) fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day, &c: 2 Tim. 4. 7, 8. Such as have been troubled, who belong to Christ, they shall have rest (as the Apostle saith) When the Lord Jesus shall be revealed from heaven with his mighty Angels: and the righteousness of God is engaged for performance, 2 Thes. 2. 6, 7 Seeing it is a righteous thing with God, to recompense tribulation to them that trouble you, and to you who are troubled rest with us. Now to come nearer the words: Their connexion and dependence is upon ver. 12. For as many as have sinned without Law, shall also perish without Law: And as many as have sinned in the Law, shall be judged by the Law. Although they had not the Moral Law promulgated to them by the Ministry of Moses, yet they had the Law of Nature written in their hearts: And the Law of Nature, though unwritten in Tables of stone, shall condemn them that sinned against the written Moral Law. What else is the Moral Law, but a Transcript, more fairly wrote, of that Law of Nature, which was first wrote in Adam's heart? Those likewise that sinned against the written Law (as the Jews did) shall be judged by it: For there is a dreadful curse threatened, Deut. 27. 26. Cursed is he that confirmeth not all the words of this law to do them. Now if the Question be propounded, When shall this judgement be executed upon Jews and Gentiles? My Text gives in the Answer, In the day, etc. Which words contain a plain assertion, and an evident proof of a grand Article of our Faith concerning the day of Judgement: Wherein we may observe, 1. A Fundamental Doctrine asserted, That at the day of Judgement the secrets of all men's hearts shall be judged by Jesus Christ. 2. Here's a full proof of this assertion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to my Gospel: Which is not to be understood as if Paul Secundum quod annuncio per Jesum Christum. Hier. Suum appellat ●atione Ministerii. Calvin. was the Author of the Gospel, but only the Publisher thereof. Jerome thus understands the Apostle, According to that which I declare by jesus Christ. And this the Apostle calls his own (as Calvin observes) in respect of his Ministry. So that I conceive Paul may be thus understood, as if he should say, This is the Gospel that Christ, myself, and all the Apostles have taught: This and no other Gospel I preach unto you. The words thus opened and divided contain three Doctrines. 1. That there shall be a day of Judgement. 2. At that day the secrets of all men's hearts shall be judged. 3. jesus Christ shall be the judge at that day. I resume the first Doctrine in order, according to this Method. Doct. 1 1. To lay down evident proof for clearing of so great a truth. Method. 1. 2. 2. To make some useful improvement of all by particular Application. For proof hereof, Scripture and Reason both contribute abundantly The Doctrine proved. to the evincing and stablishing of us in this Article of ou● Faith, I begin with Scripture Testimony, which is instar omnium: And I shall select some principal in the Old and New Testament not mentioning so many places, as might easily be produced, les● quotations only fill up my Sermon. 1. For the Old Testament, read with deliberation, Psal. 9 8, 9 Eccles. 11. 9 Eccl. 12. 14. Dan. 7. 22. 2. For the New Testament; in the Text it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 5. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that day, Luk. 21. 34. 2 Tim. 4. 8. It's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a day of Judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the judgement of the great day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a day of Redemption, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a day of refreshing and restitution. Christ himself foretells of this day, Luk. 13. 41. Mat. 26. 41. Mat. 26. 64. His Apostles foretell thereof, Paul, Rom. 14. 10. 2 Cor. 5. 10. Phil, 3. 20. Peter, 1 Pet. 4. 5. 2 Pet. 2. 9 The Apostle Judas quotes Enoch, ver. 14. St. john, Rev. 1. 7. chap. 20. 11. And he citys the testimony of Christ in the conclusion of his book. c. 22. 7. and v. 20. Surely I come quickly. To scripture testimonies I might add Fathers, Councils, Confessions. It were easy to call in heathens for witnesses as Hydaspes, Hermes, and such like, mentioned by Eusebius de praeparatione Evangelica, or I might quote the Sibyls, according to Lactantius his Relation: But that I judge it superfluous to light a candle to the Sun. To Scripture proof I'll add some evidences of reason, or Arguments a fortiori, for confirmation of the Doctrine. The first Argument shall be drawn from the decree of God: Arg. 1. Drawn from God's decree. Heb. 9 27. It's the statute law ●nd decree of heaven, which cannot be reversed. God is immutable and changeth not; Omnia alia futura quae praedixerat Spiritus Sanctus, evenerunt etc. saith Austin. All other predictions are fulfilled, concerning the coming of Christ, concerning the destruction of Jerusalem, and this also concerning Christ's second coming, shall come to pass, God hath appointed a day to judge the world in Act. 17. 31. God's decrees and purposes cannot be disappointed nor disannulled. Truth itself hath spoken, the word is gone out of the mouth of God, and therefore undoubtedly shall come to pass, Balaam giveth a true testimony in this particular, Numb. 23. 19 Hath he said, and shall he not do it? A second Argument shall be drawn from the justice of God: Arg. 2. Drawn from the Justice of God. Gods children have not their portion in this life, it's reserved for them in heaven. The best of God's children meet with many hardships, they are afflicted, persecuted, tormented, killed all the day long. This question posed heathens, as Seneca and others, Car bonis male sit, & malis bene fit? It put David to a stand, to see the prosperity of the wicked, Psa. 73. 12. He never had his judgement rightly informed, till he went into the Sanctuary Psal. 73. v. 17. The day of judgement will set all things right and strait; shall not the Judge of the world do right? read 2 Thes. 1. 6, 7, 8. We read Isa. ●. 10, 11. That it shall be well with the righteous, and ill with the wicked. In this world it goeth often very ●ill with the righteous, they are made a prey unto wicked men, and the wicked are advanced. The rich man went in sumptuous apparel, and fared deliciously every day, when Lazarus wanted the crumbs to sustain nature. Pharaoh was in prosperity, whilst the poor Israelites endured slavery at the brick-kiln. joseph was in prison, Daniel in the lion's den, Jeremiah in the dungeon, the city Shushan in great perplexity whilst the King and Haman were at a banquet. But at the day of judgement the scene will be altered, the righteous will be happy, the wicked miserable. The godly shall be at Christ's right hand, the goats at the left. In die judicii cum Aug. in Psal. 72. justi introducentur in regnum Dei, injusti autem abjicientur foras, tunc justitia Dei ostendetur, saith Austin on Psa. 72. The righteous are misjudged, accused falsely, and maliciously persecuted: at that day they shall be cleared. Luther used to say, At the day of judgement John Hus and Jerom of Prague will appear to all to be faithful and holy martyrs, When the Pope and his Cardinals, will appear to be vile wicked wretches. It is a good observation of Bernard in his Epistle Bern. in Epist. ad Nepotianum. ad Nepotianum, Veniet, veniet, qui male judicata rejudic abit dies. There will come a day, there is a day coming wherein all ill-judged cases and causes shall be reviewed and rectified, when all perverse judgements shall have judgement against them. A 3. Argument shall be drawn from the convictions of conscience. Arg. 3. Drawn from the conviction of conscience. Lipsius' ●. 2. de Constantia. The bangs of conscience, those ictus & laniatus, which Julian the Apostate had; these (which are assidua & domesticae Furiae, as the Orator speaks) do testify a judgement to come. Haenc conscientiam Deus impiis imposuit, in quá poenas luant, priusquam luant, so Lipsius. But read the verse preceding my Text. Conscience gave Judas a bang, and made him restore the thirty pieces. The horror of conscience made Cain to roar, and changed Pas●ur's name to Magor Missabib, a terror round about, a terror to himself. When the Doctrines of righteousness, and temperance were preached by Paul to Felix, he fell a trembling: A strange change, that the very Judge should tremble before a despised prisoner. However men commit sin never so secretly, and think that no man living knows thereof, yet conscience lasheth fore. The consideration of a day of judgement makes the sinner afraid of himself. Hereupon the wicked Arg. 4. Drawn from the connexion between the resurrection and the day of judgement. ● Mat. 25. 33. Heb. 6. 2. Heb. 9 27. flee when none pursue. Conscience when it's awakened slies into the face of the abominable sinner. It makes him afraid wherever he goes. His fancy is so troubled, that he thinketh every bush to be a man, every man an executioner to hale him before the judgement feat of God. A 4. Argument shall be drawn from the near dependence and connexion between the resurrection and the day of judgement. The resurrection goeth before, the judgement must needs follow after. The general judgement is a necessary consequent of the resurrection: Christ will come to raise up the dead and judge them. Resurrection and judgement are coupled together, and death and judgement joined together. And that place Joh. 5. 29. wherein we read of a resurrection of judgement; Gerrard conceives that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be fully rendered per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A 5 Argument shall be drawn from the general expectation of the Saints, Rom. 8. 19 It is an emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It's Arg. 5. Drawn from the general 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 do 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 look for a better life, 2 Cor. 15. 10. a house 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 real Saints then: Many that the world accounteth Saints, will then appear to be painted hypocrites. Those whom the world hath falsely condemned shall then be acquitted, and those whom the world hath unjustly acquitted shall 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 breathe and long are not invain, for the elects sake Christ hath promised to shorten these days of sin and misery. The 6 and last argument shall be drawn from God's glory. To Arg. 6. Drawn from God's 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 happiness, 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 pass a sentence of eternal absolution, and say, Come ye blessed of my Father, etc. Then will be glorified the mercy of God, & when he shall say, go ye cursed, then will be glorified God's 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 befall 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 God's 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 than the Devils Chaplains. But here's the great wickedness, that people consider not how soon they may be surprised: They have not this day in their thoughts; drunkards, swearers, adulterers, oppressors, voluptuous persons, they run on in their mad career, and think not of this day. Flagitious profligate sinners add 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 heretics and blasphemers? who like that horn (which was Antiochus▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Dan. 8. 12. which cast the truth to the ground. Desperate heretics are broke lose, Socinians, Familists, Enthusiasts swarm like those flies of Egypt, and make the whole land to stink. But there will be a day of visitation, a day of recompense, all their varnishes, pretexts and dissimulations willily 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 lose Libertines, Jovialists, Epicures, dissolute livers, who are mighty to pour in strong drink, game, and carouse away many precious hours? what shall we say of hypocrites, who dawb, juggle, dissemble, whose words are smother than butter, but within are sharp swords? What shall we say of Apostates that desert their profession, and relinquish their Principles, and fly from Christ's 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, than thou wilt be called to account for those cups which thou hast been mighty to pour 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 whoredoms, and abominations committed in the dark: Then thou wilt be called to an account for those Sermons, which thou hast scoffed at, and gave no heed unto, for those Sabbaths which thou hast profaned, and for all thy misspent time, for all those precious seasons which thou hast squandered away. All the creatures will bring in their Indictments against thee, Imprimis, For gluttony and drunkenness, thou hast eaten not for health but gluttony, drunken not for strength, but drunkenness: The thou wearest will come against thee; Thou spendest more for superfluities than would many poor servants of Jesus Christ: Thou followest thy fancy, the Garb, 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 God's children want 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 lie rusty for want of using. All the Sermons, Sabbaths, exhortations, admonitions, wayting, treaties, and striveings of the Holy Spirit will come and prefer a black bill of Indictment against thee, who notwithstanding these precious means, yet didst not regard thy eternal condition. Thou didst not consider in that day those things that concerned thy peace. Now if at that great day of judgement the righteous shall scarcely be saved, where shall the wicked and sinner appear? What will be the doom of ungodly men? The Apostle tells us 1 Cor. 6. 9, 10. and the Holy Ghost tells us of their doom, Rev. 21. 8. Rev. 22. 15. At that day however wicked men have been flattered and idolised in this world, they will appear vile and abominable. The swearers are those dogs, that are whipped out of the presence of God. The drunkards are swine, unclean beasts, these shall not come to heaven. The unclean persons are the goats, these stand on Christ's left hand, and shall hear the sentence of condemnation pronounced against them. Then will the wicked sinners wish that the mountains might fall upon them, and that the hills might cover them from the face of the Lamb. The wicked shall appear in judgement, but they shall not be able to stand in judgement. I might further inlarg this Use, but there are many who have in print bestowed fruitful pains on this argument, as Carthusianus, Drexelius, Gerrard, Vossius, Alsted. Among our own country men, Babington, Perkins, Smith, Bolton, etc. In an especial manner I commend to your serious reading and meditation that powerful and pathetical application concerning the day of judgement, by the reverend and learned Dr. Hackwel in his 14th chapter, and 8 Hackwell Apology. ●ib. 4. c. 14. last sections of his 4th book of the Apology for the power and providence of God in the government of the world. I must profess that I conceive that Application which that worthy Dr. there useth, to be one of the most full, pithy and particular Applications of any that ever I met withal on that argument; I commend the perusal of that to you. And in the second place I proceed to an use of instruction: Let the Use. 2. Instruction. consideration of the day of judgement be our instruction, and put every one of us according to our several stations & capacities, in mind of the great duty incumbent upon us. Let Magistrates from the consideration of the day of judgement, be instructed in their duty, to be a praise unto them that do well, and a terror unto ●evil doers. Let them execute justice impartially; let them in the distribution of justice be like Levi, who knew neither father nor mother, nor brother nor sister. Let not a Magistrate show more pity to a blasphemer then to a murderer or thief, considering that those that murder souls are the worst of murderers, and those that rob God of his honour are the worst of thiefs. Let Ministers be instructed in their duty to cry aloud and spare not, to speak as the oracles of God, to divide the word aright, and walk aright. Such as are Pastors and Doctors let them discard that Antiphrasis, pastors, à non pascendo, & Doctores à non docendo. That rotten distinction per se & per alium, will not excuse a lazy Minister at the day of judgement. Let Governors, Tutors, and all that have the inspection over others remember the day of judgement. It is Apostolical counsel, Rom. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether he be Secular or ecclesiastical Ruler, the duty is of weight by both sorts to be put in practice; The Maxim is most true, Every onthat ruleth aught to rule with diligence. Let there not be any among you, who (as Diogenes his servant was called Manens à non manendo; because he used to run away) I say, let not any be called Prafecti, à non praeficiendo, and Tutores à non tuendo. remember the day of judgement. Then those young-ones, those Deposita, Parentum charissima Pignora, will be required of you. Let all tradesmen be instructed in their duty, from the consideration of the day of judgement, to deal justly, to use a just weight, a just measure, a just balance, & a just ephah. Sophisticated wares, false lights, false weights, adulterated wares, cozenage in the trade, will lie heavy upon their account at the day of judgement. Let young scholars whose wits are green, wanton, and frothy, remember the day of judgement, than they would not adventure upon Platonic fancies, vain speculations, and bend their wits to maintain them after they have discovered them, for no other reason but that they are new discoveries, like some new African monsters. It's a sad thing to consider that men now a days bend their wits to be sceptical, to defend any Chimaera or abortive issue of their sterile brains. Men are so sool-hardy as they will venture upon any opinion, any notion that so (as Simon Magus designed) they might be accounted some great ones, like Erostratus that burned Diana's Temple to get himself a name. Many that have parts care not whether they employ them for the truth or against it. Hence it comes to pass that Judaisme, Socinianism, Familisme, Enthusiasm all these shall have their patronage. Many will plead for them and defend them with eagerness. I will tell you a story (though I use very few stories in a Pulpit) which is recorded by Matthew Paris an historian of good repute among us. There was one Simon Carnatensis a Master of Paris Anno 1201, who having most subtly and acutely disputed about the Trinity, some of his familiar friends persuaded him to put his disputation in writing, that so the memorial of such excellent things might not be lost, whereupon he proudly broke forth into this blasphemous speech, O little Jesus! how much have I confirmed and advanced thy Law in this Question! but if I list to deal crossly, I know how with stronger reasons and arguments to weaken, and disprove the same: Which proud, blasphemous speech was no sooner spoken, but he was strucken dumb, and became an errand I deot, and stark fool, and so made a Ludibrium, a laughingstock to all that saw him. Let all wanton Sceptics, Novelists, and Platonics take heed by this sad example: Let this be their Warning-piece. Now that I may more particularly set forth your duty, I shall commend these serious lessons of special concernment for your instruction and practice. 1. Let us entertain frequent and serious thoughts and meditations Lesle. 1. Entertain frequent and serious thoughts concerning the day of Judgement. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Bosil. concerning the day of Judgement: It was a saying of Hierome, that learned Father, Whatsoever I am a doing, whether eating, drinking, reading, or writing, methinks I hear the shrill sound of the Archangels Trumpet, summoning all flesh to appear, and crying aloud, Surgite, mortui, & venite ad judicium. chrysostom professed, that whatever others do think of it, for myself, it makes me often tremble when I consider of it; wherefore upon this very Text he saith, that its a dreadful Judgement, and a Tribunal to be trembled at. When thou art tempted to sin, be it Pride, Passion, Uncleanness, Covetousness, Oppression, Dissimulation, etc. O! consider seriously there will be a day of Judgement, wherein thou shalt be called to an account for all by thoughts, words, and deeds. It's excellent counsel which Basil gives, Cum senseris te ad aliquod peccatum provocari, ad mentem revoca formidabile illud judicium, & hoc quasi fraeno & paedagogo utere (i. e.) when thou art tempted to sin, call to mind the dreadful day of Judgement, and this will be as a bridle to curb sin, and as a Schoolmaster to instruct us in our duty. Let this be a Monitor, a Frontlet before thine eyes, a perpetual vade mecum. In all places and companies consider there will be a day of an account, a day of Judgement will come. O that this consideration were more frequent in our thoughts! Through the grace of God it would be a special preservative against sin. 2. Let the consideration of the day of Judgement engage you to Lesle. 2. Labour to be holy. holiness of life and conversation. That's the practical use which the Apostle commends to our practice, 2 Pet. 3. 11, 12. Only holy persons shall be able to stand in judgement. This consideration moved the Saints to have their conversation in Heaven, Phil. 3. 20. 3. This consideration should read us a Lecture of Patience. Amidst Lesle. 3. Learn Patience. all sufferings, persecutions, losses, crosses, hardships, evil entreaties, amidst all perils at home, abroad, and among false brethren: Let us consider that a day will come which will make amends for all sufferings: Be patiented (saith the Apostle) for the coming of the Lord draweth nigh, Jam. 5. 8. Let us therefore be patiented under crosses; yet a little while and the day of the Revelation of Christ will come, when the righteous shall be delivered out of trouble, and the wicked shall come in their stead. Learn hence by patience to possess your souls. 4. Hence let us be put upon continual watchfulness. The time Lesle. 4. Learn watchfulness of Christ's coming is (like a thief) in the night. We know not the time, to the intent we should always keep strict sentinel, always stand upon our watch, and be in procinctu, like the wise Virgins, with our Lamps trimmed, and oil in our Lamps: Watchfulness is commended at all times, Mark 13. 33, 34, 35, 36. Shake off all security and drowsiness. If the Watchmen sleep, the City will soon be surprised. Invadunt urbem somno vinoque sepultam. Let our Saviour's caution ring aloud in our ears, Luk. 21. 34. Take Lesle. 5. Learn to fear God. heed to yourselves, lest at any time your hearts be overcharged, etc. 5. Hence learn to fear God, Rev. 14. 7. Ungodly men (though Preachers amplify these things) look upon them, but as so many Scare-crows: But that which they now fear not, shall make them tremble, and wish that some Rock would so much favour them, as to fall on them, and hid them from the wrath of a sin revenging God. O Christian! fear God, and walk in his fear all the day long; tremble at the consideration of this day, and let it be thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to work out thy salvation with fear and trembling. Phil. 2. 12. Lesle. 6. Learn compassion and charity. 6. And lastly, hence learn compassion and exercise of Charity towards the poor Members of Christ. Not a cup of cold water but shall be rewarded in that day. The visiting the sick, the clothing of the naked, the relieving of the distressed shall be all remembered in that day; Christ brings them all to remembrance, Mat. 25. Let us then cast our bread upon the waters, and after many days we shall find it, Eccl. 11. 1. The Apostle prayeth for Onesiphorus, his benefactor, that he might find mercy in that day, 2 Tim. 1. 18. What day was that, but the day of Judgement and recompense? Then God will remember all the Saints good deeds, but all their bad deeds shall be blotted out of the Book of Remembrance, or brought in only like a cancelled bond for the further manifestation of the riches of God's mercy. And now here's only one Use more of the Doctrine, which shall Use 3. For Consolation. be for consolation unto the godly. In these respects the consideration of the day of Judgement administers unto them abundance of consolation; I shall name a few particulars, and so conclude this Doctrine. 1. From the nature of the day, the Saints reap comfort; for that 1 Comfort from the nature of the day. day is a day of Redemption, a day of restitution, a day of deliverance. Wherefore in expectation of this day, they lift up their heads, Luke 21. 28. This is the day of the appearance of Christ, and this is the foundation of the Saints comfort, Col. 3. 4. 2. Here's comfort in respect of the Judge, and that is Jesus Christ, who is their Head, their Husband, their Elder Brother, their 2 Comfort in respect of the Judge. Advocate, their Intercessor. He is their Judge who is their Saviour, and he will pronounce the sentence of Absolution. Christ is their Judge, who hath loved them and washed them in his blood: Rev. 1. 5. Christ is their Judge who is their peace and reconciler, Eph. 2. 14. 3. Here's comfort in respect of the sentence which Christ shall pronounce; Come ye blessed of my Father, inherit the Kingdom prepared 3 Here● comfort in respect of the sentence. for you before the foundation of the world. 4. And lastly, their happiness shall be to all eternity, Psal. 16. 11. 4 This comfort shall be to all eternity. And of this presence the godly shall be partakers. They shall see the blessed vision, enjoy an uninterrupted communion with the holy Trinity. I'll close up the first Doctrine with leaving you to meditate upon 1 Thes. 4. 16, 17, 18. And so much for the first Doctrine. I proceed to the second Doctrine, That at the day of Judgement the secrets of all men's hearts shall be judged. Though men dig never Doct. 2 so deep, yet shall they never be able to hid any thing from God, God will bring every work to judgement, Eccles. 12. 14. The reasons of the Doctrine may be drawn, 1. From the Omniscience of God, Psal. 44. 21. He knew the secret whoredoms of Aholah, and Aholibah, all the chambers Reas. 1. From God's Omniscience. of imagery, and all their wickednesses done in the dark, Ezek. 8. 12. Darkness and light are both alike to him, Psal. 139. 12. All things are naked unto him with whom we have to deal, Heb. 4. 13. God knoweth all things, 1 Joh. 3. 20. So that words secretly whispered, actions secretly done; nay more, thoughts, purposes, intentions, before ever they are thought, purposed, and intended, are fully known to God: Thou hast set (saith the Psalmist) our iniquities before thee; our secret sins in the light of thy countenance, Psal. 90. 8. A second Reason shall be drawn from the Justice of God, which is to render to every one according to the fruit of their do. And Reas. 2. Drawn from God's Justice. this is the end of our appearance before Christ's Judgement seat, 2 Cor. 15. 10. It's impossible but that the Judge of all the world should do right; secret Murders, secret Adulteries, secret Thefts, secret Abominations, secret Cozenage, secret malicious Heart-burnings, Murderous intentions, secret Backbitings, Detractings, Calumniating, all these shall be made manifest at the day of Judgement. Now Justice requireth, that as the sinner soweth so he should reap, that as he hath sown seeds of wickedness, so he should reap the fruits of destruction. 3. The secrets of men shall be judged for the vindicating, acquitting Reas. 3. For the acquitting of the godly. and clearing of the godly. What se●ret wickednesses are unjustly and falsely laid to their charge? What calumnies, forgeries are invented to blast the name and reputation of those that fear God? The Primitive Christians in their night meetings were slandered, and such horrible aspersions cast upon them, as the Father of Lies could invent: What horrible slanders have been cast on Luther, Calvin, and other eminent Pillars of the Church? How are the Prayers, Fasts, strict walkings of God's children traduced, reproached, and scandalised? How do the men of the world reproach the Saints for hypocrisy, false-heartedness? but at the day of Judgement the innocency of the Saints will be cleared. What hard measure do the godly meet withal from the wicked of the world? They are buffeted, tormented, slain, all the day long. All they say, think, and do, are misconstrued and reproached. But at the grand day of Account God will clear where men have reproached; God will justify where men have condemned; so that secret Prayers, Fasts, Watches, secret communion with God, will appear, and be openly known and made manifest to the honour of the Godly, and to the shame and infamy of their malicious enemies. 4. The secrets of men's hearts shall be judged for the further Reas. 4. For the further condemnation of the wicked. condemation of the wicked. All their cunning conveyances, secret pollutions, all the impure abominations of their hearts shall be laid open in the sight of men and Angels. We read Psal. 50. 21. I will reprove and set them in order before thine eyes. God will at that day set all a man's secret villainies, and closet abominations in order before him. And this will add further to the condemnation of the wicked, that their most secret wickednesses shall be disclosed to their eternal confusion and horror. These things being premised, I shall infer three Uses; for Terror unto the wicked, Comfort unto the godly, and Counsel to both. 1. For terror unto the wicked. Is it so, that at that day the secrets Use 1. For terror unto the wicked. of all hearts shall be made manifest and judged; then in vain do hypocrites dig deep, and seek to hid their counsel from the Lord, as if they thought themselves secure, and undiscovered. Though no eye of man can see them, yet the eye of God, which is ten thousand times brighter than the Sun, will descry and discover all. Then will all varnishes, painted glosses, vain pretences, and outside professions be discovered, and all such who plead for them appear in their colours. In vain do Adulterers wait for the Twilight, as Job speaks, c. 24. 15. Though the doors be bolted, and though it be dark night, yet the Allseeing eye of God finds out all. What shall we say of secret cheating Tradesmen, who think themselves secure, because man cannot find them out? Yet let them know that all their mysteries of cozenage in their Trade, all their secret, fraudulent deal shall be discovered at the day of Judgement. When men profess one thing, and practise another, pretending friendship with their mouths, but meditating ruin and destruction in their hearts: When men make but Religion a stalking-horse, for getting a prey, and as a cloak to cover wicked projects. When men have no regard to the Allseeing eye of God, so they can but escape the eye of men, what shall we say of them, but put them in mind of the words of the Wise man, Eccl. 11. 9 But know thou, that for all these things God will bring thee to judgement. Then every vain thought, every idle word, every lascivious glance, all mental reservations, all hypocritical collusions, all time-serving compliances, self-interests, ends, and aims, shall be all called to account, and laid open in the sight of men and Angels. 2. Here's matter of comfort to the godly. At that day, their secret desires, breathe, long, and pant after God shall be Use 2. For comfort to the godly. discovered. The broken prayers, fighs, cries, inward compunctions of heart shall be all made manifest. The imputations, scandals, ignominies cast upon the Saints shall then be wiped away. Many that have been condemned by men, shall be at that great day pronounced innocent. Holy Martyrs that laid down their lives for Christ, against whom the wicked of the world pronounced a sentence of condemnation, shall at that day have a sentence of absolution pronounced by Jesus Christ, and be acquitted before that impartial Tribunal. It's a ground of great comfort to God's children that God knows their hearts, how vehemently their desires are towards him, as Psalm 42. 1. Isaiah 26. 9 Though the Saints cannot ofttimes express how their hearts stand affected, and are not able fully to discover themselves, and open their condition to man, yet God knoweth their inward groan, their secret breathe, vehement desires after Christ: Now all these are regarded by God; for there is not a tear, nor a desire, nor a sigh, which are not taken notice of by the great God of Heaven and Earth. The secret, closet devotions, fastings, prayings, meditations, which the world knows not of, nor understand the value of such divine services, all these shall be made known at the day of Judgement. Thou seest one cheerful, thou knowest not why: It's neither corn, nor wine, nor oil, nor any thing of the world that revives his spirit. It's only the light of God's countenance, Psal. 4. 6. thats the cause, hidden to thee, but a child of God knows it. Thou seest another sad and troubled, though he may have riches and honours in abundance, yet there is a secret damp upon his spirit, a secret cause of grief. It may be God hides his face from him; it may be thou art the cause of his grief; he seethe and heareth God dishonoured by thee, and this is matter of mourning and sadness to his spirit. Let then God's children amidst all sorrows, comfort themselves with the consideration of a day of refreshing, a day of restitution, a day of redemption and consolation, which will one day be at the great and general Assize of the just Judge of Heaven and Earth. Thirdly Here's matter of counsel, both to the ungodly & godly: Use, 3. For counsel to the ungodly. 1. To the ungodly: Will there be such a day then. 1. ●e counselled to break off your sins by repentance. Be sensible of the evil of your do. 2. Kiss the Son; haste and delay not to make your peace with Jesus Christ, for he is our praise, Eph. 2. 14. 3. Make choice of other paths, enter into the way of holiness, Isa. 35. 8. 2 Pet. 3. 14. Then to the godly, Here lieth your duty, 1. To have your thoughts, meditations and desires fixed on that day. Be longing for the sight of Christ coming in the clouds; and pray, come Lord Jesus, come quickly. 2. Comfort yourselves with the assurance of God's love to you, so was Paul comforted. 2 Tim. 4. 7, 8. 3. Let your conversation be in heaven, Phil. 3. 20, 21. 4. Be not afraid of death, for to the Saints death is a conquered enemy, the sting is taken away; the Serpent's teeth are knocked out. What need they be afraid of death, who shall be acquitted before the Judges. And their Judge is their Advocate, their friend; their Redeemer Jesus Christ, which brings in the last Doctrine. Doct. 3 That at the day of judgement Jesus Christ shall be the Judge. In handling of this Doctrine I shall give clear proof from Scripture and Reason; then answer several Queries and Objections; and conclude with particular Application. 1. For Scripture proof. That Christ shall be judge is plain from 1 The Doctrine proved by Scripture. several Scriptures, viz. Joh. 5. 22, 27. Act. 10. 42. Act. 17. 31. Mat. 28. 18. John. 5. 21. Christ for this purpose risen again, that he might be Lord over quick and dead, Rom. 14. 9, 10. and part of his dominion is the last judgement. The Reasons why Christ shall be Judge, are drawn: 1 From equity Reas. 1. From equity and retaliation. & retaliation. Christ shall judge those that judged him. Christ shall judge Pontius Pilate, the High Priest, the Jews etc. And this will be for the confusion of Christ's enemies, that though Christ was reproached, buffered; crowned with thorns, and crucified, set at nought by the wicked of the world, yet now he shall be in triumph and be the judge of quick and dead, Joh. 19 37. They shall look upon him whom they have pierced. Reas. 2. For the comfort of the godly. Reas. 3. For the terror of the wicked. 2. Christ shall be Judge for the comfort of the godly, Heb. 2. 11. Eph. 5. 30. Christ is their head, redeemer, elder-brother, intercessor; Christ hath promised everlasting life. Joh. 3. 36. Joh. 5. 24. 3. For the terror of the wicked, Rev. 1. 7. But in the next place, here are many questions to be resolved. Q. 1. Is the Father excluded from judgement? I answer. Neither the Father nor the Holy Ghost are excluded. The Father is said to judge by the Son, Act. 17. 31. Now judgement is peculiarly by a kind of appropriation ascribed to the Son, Joh. 5. 22. Pater occultus, Filius manifestus (as Austin observes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the whole Trinity: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Son this judgement appertains. ●ut 2. It will be asked, How shall Christ appear at that day? Ans. ●e shall 1. Appear visibly. This judgement the Father hath committed to Christ, God and man. ●nd Chris● shall not only judge according to his divine nature, but also according to his humane nature. So that Christ shall be seen vissibly and locally. Act. 1. 11. Mat. 24. 30. 2. Christ shall come gloriously, and this will be cleared in sour Particulars, 1. He shall come in the glory of his Father, Mat. 10. 27. 2. With an innumerable company of Angels, Mat. 25. 31. 3. With the sound of the trumpet, 1 Thes. 4. 16. 4 With Power. Mat. 24. 30. 3. Christ shall come suddenly, as a thief, Mat. 24. 4●. As a snare, Luk. 21. 34. Unexspectedly, Luk. 12. 46. 1 Thes. 5. 2, 3. A 3. Question is, whom Christ shall judge? Ans. The Scripture is evident; Men and Angels. 1 For Men, universally, all Men, Rom. 14. 10. 2 Cor. 5. 10. both quick ●nd dead, Act. 10. 42. 1 Pet. 4. 5. 2 Tim. 4. 1. 2. For Angels, Judas v. 6. Rev. 20. 10. A 4. Question is, What will be the manner of Christ's judging? To answer this Question, we are to consider the preparation to this judgement, the Proceeding of this Judge, and the ●ule of judging. 1. For preparation. That will appear in these particulars, 1 1 Consider the preparations to the day of judgement. There will be a transmutation of heaven and earth, Rev. 21. 4, 5. 2 Pet. 3. 10. 2. Christ will appear in a throne of glory, Mat. 19 28. 3. There will be a summoning of all sorts of men; quick and dead shall be summoned to appear before the judgement seat of Christ. Joh. 5. 28, 29. 1 Thes. 4. 16, 17. 4 There will be a separation and division, a placing of the sheep on the right hand, and the goats on the left hand, Mat. 25. 32, 33. 2 Consider the proceed of the judge. 2. Let us consider the proceed of the Judge. Wherein we are to note 1 The books shall be laid open, Rev. 20. 12. The devil shall accuse, Angels shall be witnesses. And no need of their accusation, or witness; for each man's conscience, shall be accuser, and witness, and judge. Every book of conscience shall be opened, and there shall be either excuseing or accuseing, and Dan. 7. 10. There's a book of God's remembrance mentioned, Mal. 3. 16. And there is a book of a man's own conscience, which shall be opened at that great day. This is the book for rectifying whereof all other Ideoscribuntur omnes Labri, ut unus emendetur conscientiae. Bern. books were written. Now there lieth no appeal from these books, no possibility of falsifying God's book, and the book of Conscience. And if any one should plead not done, not guilty, conscience, as good as a thousand witnesses, would protest against it. 2. In Christ's proceeding we are to consider of a different sentence, one of absolution, the other of condemnation; 1 For the sentence of absolution, Mat. 25. 34. Come, there is a gracious invitation, ye blessed, there is a comfortable appellation, of my Father, there is a glorious adoption, inherit, there is their title and donation, the Kingdom, there is the royalty of it, prepared, there is the predestination, for you, there is the propriety of the Saints, from the foundation of the World, there is the antiquity, the ancient tenure, before the creation of Adam; 2 There is a sentence of condemnation, Mat. 25. 14 Depart, there's a bar of exclusion; a dreadful dismission; from me, there is the punishment of loss, the heaviest of punishments. Qui te non habet (Domine Deus,) totum perdidit, saith Bernard. Ye cursed, there's their brand of infamy; Into Bernard. everlasting fire, there's poena Jensus, exquisite unspeakable torments, there's fire to burn, and torment, and eternal fire, no mitigation of pain unto all eternity; prepared for the devil and his Angels, there's their wicked company. And just it is that Associates in sin should be Associates in suffering. 3 There followeth the execution of these sentences, Mat. 25. 46. Joh. 14. 3. 1 Thes. 4. 17. Thus you have heard the proceed of the Judge. In the third place we are to consider the rule whereby all shall 3 The Rule of Judging. be judged. The sentence shall be given according to Law and Gospel both, Joh. 5. 45. Joh. 12. 48. Rom. 2. 16. The godly shall be principally acquitted according to the Gospel, Joh. 3. 18. And this their acquittance shall be approved on by the Law, Mat. 5. 17. Gal. 3. 13. The condemnation of unbelievers shall be chief according to the Law, Deut. 27. 26. Gal. 3. 10. And be confirmed by the Gospel, Joh. 3. 19 Absolution shall be pronounced of singular grace, for Christ's merits. And the sentence of condemnation shall be pronounced out of gods severe justice, and the sinners own deserts. I proceed to a fifth Question. What signs and forerunners of this day of judgement are set down in Scripture? Ans. 1. The publishing and receiving of the Gospel throughout the world, Mat. 24. 4. 2 The Apostasy of some Professors, 1 Tim. 4. 1. 3 The revealing of Antichrist, 2 Thes. 2. 3, 4, 8. 4 Common corruption in manners joined with security, as in the days of Noah and Lot, Mat. 24. 12, 37. 2 Tim. 3. 1. 1 Thes. 5. 3. 5 Wars and troubles both in the World and Church, Mat. 24. 6, 9 6 False Christ's attended with false Prophets, and armed with false miracles, Mat. 24. 24. 7 The calling of the Jews unto the faith of the Gospel, Rom. 11. 25. Whether their call shall be ordinary or extraordinary we cannot determine. 8 Signs in Heaven and Earth, and all Elements, as the trembling of the Earth, the roaring of the Sea, the darkening of the Sun and Moon, Mat. 24. 20. L●k. 21. 25. Yea the firing of the whole frame of Heaven and Earth, 2 Pet. 3. 7, 10, 12. 9 The appearance of the son of man, (i. e.) Christ, God-man, whereby his coming shall then be clearly apprehended of all men, Mat. 24. 30. I proceed to the 6 Question, Why God desers the day of judgement, and prolongs the time? Ans. 1. There are these reasons 1 For the exercise of the faith, hope, patience, and prayers of the children of God. They must believe, wait and stay God's leisure. Though the vision be dark and seem to stay, yet they must wait for it, Hab. 2. 3. 2. God defers this day to give space of repentance, and leave all impenitent rebellious sinners without excuse, Rom. 2. 4. Rom. 9 22. 2 Pet. 3. 8, 9 But for the elects sake he is said to shorten them, Mat. 24. 22. That they may neither be broken by grief, and sorrow, v. 21. nor seduced by Impostures, v. 24. 3. That all the elect may be gathered together into the Church. Joh. 10. 16. Rev. 6. 10, 11. The 7 Question is, whether it be within the power of a man's understanding to tell the determinate time when this day shall come? I answer, No, Mar. 13. 32. This day we read, shall be in the end of the world, Mat. 24. 3. But of that hour, day, month, year, no man knoweth. Jewish Rabbins, Astrologers, etc. are abominable, who are so saucy and presumptuously inquisitive into the secrets locked up in God's cabinet. There are special reasons why the particular time is hid from us, and God will not let us know when this day of judgement shall be. 1. Reason is for the exercise of our graces, Mat. 6. 10. Jam. Reas. 1 5. 7. Rev. 22. 17, 20. Another reason is to bridle our curiosity, Act. 1. 6, 7. A 3 reason is, to keep us in our duty, Mat. 24. 42. Luke. 21. 34, 35. A 4 reason is that the wicked may take heed, and by no means defer their repentance upon hope of a longer time. Because they know not the hour thereof, they must be provided always, Mat. 24. 43. Mat. 25. 13. Luk. 19 13. The 8 Question is, Whether we must desire this day? I answer, We may, 1 Because this is a Character of discrimination to difference good from bad. At the day of judgement there will be a separation between good and bad, Luk. 21. 26, 27, 28. Rom. 14. 10, 15, 16, 17. 2 We have the command of Christ, Mat. 6. 10. Rev. 22. 17. 3 We have the example of the Saints, Rom. 7. 24. Phil. 1. 23. 4 Because this is the day of redemption & deliverance of the Saints. Luk. 21. 28. In the next place we must answer several objections; amongst Object. 1 others these are the principal. 1 It's said that Christ shall not be the Judge, because he said he came not to judge the world, Joh. 12. 47. For answer, We are to distinguish of a twofold coming, a first Ans. and a second coming, Christ speaks there of his first, and not his second coming: in the first he was judged of others, in the next he shall judge others, according to that of Austin, Sedebit judex, qui stetit sub judice, & damnabit veros reos, qui factus est falsus reus. He that stood at the bar to be judged of others, shall there sit on the bench and judge others. He that was causelessly found guilty here, shall find others justly guilty there. But 2. It's objected, that the Apostles shall judge the twelve Object. 2 Tribes of Israel, Mat. 19 28. How then is Christ the only judge of the world. Answer, The Saints shall be Christ's Assistants, by way of suffrage Ans. and approbation, they shall assent unto Christ's judgement, but the absolute power of judging and pronouncing sentence, the father hath committed unto the son. A 3 objection is that the believer shall not come into condemnation, Obj. 3 Sol. Joh. 5. 24. how say we then that all shall appear before Christ's judgement seat? For answer, we are to distinguish of a twofold judgement, of absolution and condemnation. A believer shall not come into the judgement of condemnation, but only of absolution. Obj. 4 Sol. 1 But a 4. objection will hence arise, He that believeth not is judged already, Joh. 3. 18. Answer, Wicked men and devils are already judged, 1 By 2. 3. 4. God's decree, Judas, 4. 6. Mat. 25. 41. 2 By the revealed word, Joh. 12. 48. 3 By their own consciences, Matt. 8. 29. 4 By the beginning of their punishment here on earth, Rev. 12. 9, 10. But at the day of judgement they shall have a complete judgement, and receive the full measure of their sufferings, the sentence shall be pronounced, and it shall never be recalled, no repeal, no reversing of that sentence. In stead of urgeing more objections, I shall betake myself to a threefold application, viz. For Comfort to the godly, Terror to the wicked, Exhortation to all. Use, 1. For Comfort. 1. For Comfort. Here's abundance of consolation to the Saints of God, that Christ is Judge. He that is our elder brother, Heb. 2. 11. A man as we are, Phil. 2. 8. Sin only excepted, our advocate 1 Joh. 2. 1. It's Bernard's observation, Vult per hominem homines judicari. Hence we may securely expect the coming of our Judge, in so much as our Advocate is gone before us, and is already retained on our side. Quia Advocatum praemisimus, securi judicem venturum speremus. v. Joh. 14. 23. Christ is the life of the Saints, Col. 3. 4. Christ is the end of our hope, whom the Saints look for: His appearance the ground of the Saints hope and strong consolation. So that the day of judgement, will be a day of refreshment, deliverance, restitution, redemption, the most comfortable day, that ever the eyes of the Saints beheld. Use, 2. For Terror. 2. Here's Terror unto the wicked. They are enemies unto Christ, and they that have pierced him, shall see him, Rev. 1. 7. But they shall see him not otherwise then a malefactor the Judge, to their terror and condemnation. Use, 3. For Exhortation. 3. This may serve for exhortation to prepare for the coming of Christ. In order whereunto, these special exhortations I press home unto us all, 1 Kiss the Son, Psa. 2. 12. Make your peace with Christ speedily, we are commanded to agree with our adversary quickly. 2 This should stir us up to sobriety and watchfulness, 1 Pet. 4. 7. Prayer, sobriety and watchfulness are joined together, 1 Thes. 5. 6. 1 Pet. 5. 8. 3 This should excite us to repentance, Act. 17. 30, 31. 4 This should excite us unto holiness, Joh. 3. 36, 2 Pet. 3. 11. 5 This should strengthen our faith in the promises. Believers shall not come into condemnation, He that believeth shall not come into condemnation, But I am a believer therefore I shall not come into condemnation. 6 And lastly, This should make us long for the coming of Christ, Tit. 2. 13. Rev. 22. 20. Christ's appearance is the Saints day of rejoicing, That day we should believe, hope for, & desire with all earnestness. This consideration that Christ shall be the Judge is matter of singular consolation unto the Saints. Christ is the Saints Redeemer, he Adopts them, he's their Intercessor and their Judge, and will plead for them, and pronounce a sentence of Absolution at the day of judgement. ETERNAL LIFE Unfolded from Mark 10. 17. Good master, what shall I do that I may inherit eternal life? IT will be requisite before I give in the sense of the words to Sermon 8. ● S. mary's Oxon. April. 13. 1656. take into consideration the Harmony of the Evangelists in relation to this History, S. Matthew. c. 19 v. 16. sets it down on this wise. And behold, one came and said unto him, Good master, what good things shall I do that I may have eternal life? He dreamt of Pharisaical righteousness, of salvation by works: He doth not ask simply by what way and means he must be saved? but, what good he must do? As if his own righteousness contributed to his salvation. This was a gross error among the Pharisees then, and is still retained and improved among Papists, and Ignoramus's now a days. S. Luke sets down this history, And a certain Ruler asked him, Luk. 18. 18. He was not one of the common sort, but a man of chief authority; and he came not as many did to tempt Christ, but to learn of him. And it's remarkable, that he a great man, a person of quality among the Jews, in the time of his youth, did busy himself in such excellent things, as to inquire after his eternal condition: He was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a young man. It's the young man's duty to remember his Creator in the days of his youth. Now Eccles. 12. 1. let's consider the History as related in the Text. Before he propounds his question, we are to observe his great diligence and reverence, 1 His diligence, he came running, he made haste to 1. His diligence. Christ, willing to be quickly resolved in a great question. Lest Christ should have been gone before he came, he mended his pace. This shows his fervour, desire, and eagerness to meet with Christ. And this in a young man, and a Ruler, was the more remarkable. 2 His reverence, he kneeled to him. He cometh as a petitioner to 2 His reverence. ask that which most of all concerned him. This posture shows his humility, and what high estimate he puts upon Jesus Christ. These things being premised, he propounds this question, which is of the greatest moment. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. What answer Christ gave him, and how he replied, and how Christ rejoined, and what was the product thereof are not my present busyness. The enlargement of these things by way of Paraphrase with observations upon them, would take more than the allotted time. My work intended is to fix upon the main scope and substance of the Question. That which was in the eye, aim, and design of this young man was what should become of him to eternity. Wherein you have, 1 An end propounded, eternal life. 2 The means inquired after, what shall I do? Or Divis. what good thing shall I do, as Matthew relates the story. Here he failed grossly in the standing upon his own works, dreaming of Pharisaical righteousness. He was a young man, and had learned from the Pharisees school to be confident of self-righteousness, and plead for his own merits, as afterward it followeth how he boasted v. 20. But when Christ touched him to the quick v. 21. he discovered how far he was from that perfection whereunto he pretended. 3 Of whom doth he inquire? To whom doth he propound this question of the greatest consequence? Unto Christ, whom he calleth, Master, a Teacher, one whom he thought able to instruct him, and he adds this Epithet, Good, Christ checks him v. 18. Christ doth not refuse the name of Good, sed eo sensu quo Carthw. Harm. Calv. Harm. Adolescens intellexit, ideo repudiavit, quia in Deum solum competebat. The young man took Christ to be no more than a man. Si in me nihil altius agnoseis, quam naturam humanam, falso, elogium boni, quod soli Deo convenit in me transfers, so Calvin (i e) If thou knowest no more than a humane nature in me, thou falsely ascribest to me the name of Good, which belongs to God alone. Aut ergo G●rth. Harm. agnosce me Deum, aut a boni titulo abstine, so learned Gerrard. Notwithstanding this young man fails in the manner of propounding the Question, and prescribes his own works, his own Pharisaical righteousness, which was his gross error, took upon trust from the Pharisaical Rabbis: Yet it's worth our special observation (and it's that which is my chief design in the choice of this Text) that this young man, a Ruler, who came with an intent to be instructed of Christ propounds no frivolous impertinent question, but one of the greatest concernment in all the world. He had enough for the present world; but he looked for afterwards; what would it avail him to live delicately here, and miserably to all eternity? Wherefore he inquires after his everlasting estate, a Question worthiest of all our inquiry, pains and diligence. What I purpose (through Christ that strengtheneth me) to speak on this Scripture, I will comprise in this Doctrine That the main Inquiry and business of Christians ought to be employed Doct. concerning their eternal condition. The great question worthiest our ask, studying & stateing is this, What shall we do to inherit eternal life? In the unfolding of this great point, my Method shall be, 1. To inquire into the nature of Eternity, Meth. 1. or Eternal life, what we are to conceive of it? 2. Give in the proof of the Doctrine. And lastly, conclude with some useful Application. 1. To resume what I first propounded, To inquire what Eternity is, is to launch into a boundless Ocean. The well is very deep, 1. What Eternity is. and we have not wherewith to draw. Men and Angels are at a stand admireing what they cannot sufficiently comprehend. We cannot shadow it forth, but very imperfectly, and as for the perfect apprehension thereof, we must leave it till we come to Heaven. Concerning eternity, the Scripture by these names expresseth it. It's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Rom. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in Isa. 57 15. God is said to inhabit eternity: That is the highest expression. And elsewhere it's called a Crown of glory, and emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 4. 17. This is that glory that shall be revealed, Rom. 8. 18. This is that house in Heaven not made with hands, 2 Cor. 5. 11. And this is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark. 10. 30. And what's that life but eternal life, as followeth in that place: This is called Salvation, Heb. 5. 9 and Redemption, Heb. 9 12. It is called the inheritance of the Saints in light, Col. 1. 12. Eternal life is Christ's purchase and the Saints inheritance: And this inheritance hath these singular Epithets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 1. 4. incorruptible, undefiled, never fadeing; and if you ask where this is, the next words specify [reserved in heaven for us] What need I seek out more expressions of the same thing? Abraham's bosom, the Kingdom of Heaven, the blessed vision, fullness of joy, rivers of pleasures, the right hand of God, all these ar●●hrases setting forth the eternal condition of happiness, or that life eternal which is the inheritance of Saints. And because these things cannot sufficiently be expressed positively, the Apostle by way of negation tells us. 2 Cor. 4. 18. The things which are not seen are eternal. Eye hath not seen, ear hath not heard, neither hath it entered into the heart of man to conceive etc. 1 Cor. 2. 9 Further to represent unto you, what Eternity is, or that Eternal life, which is the portion of God's children, I'll lay down these ensuing propositions, which I shall propound by way of negation. 1. Eternity admits no succession of time. Time is defined by Prop. 1. Eternity admits no succession of time. the Philosophers, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But eternity hath no first and later estate. It's an Identical condition, simul & semel. Time past, present, and to come are no parts of eternity: For all these shall be swallowed up in eternity. There shall be no distinct seasons of the year, no observation of months, Scotus. days, and years. Scotus himself will tell us, Aeternitas tota simul. Aeternitas est indivisibilis nec habet partes sibi invicem succedentes, Bonav. So Bonaventure. The Angel in the Revelation swore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rev. 10. 6. And this is in eternity. Numerus which is Species quantitatis discretae hath no reckoning in eternity; For there's no Arithmetic, no numeration of Centuries, or Millions of years. The greatest number (if the greatest could be given) in Arithmetic, stands but as a cipher in comparison of eternity. 2. Eternity admits no alterations. Alterations are in quality either Prop. 2. Eternity admits no alteration. from better to worse, or from worse to better. The Saints shall neither lose their graces nor their glory. In this world the evidences of the Saints may be dimmed and darkened. They may lose the lustre and sense of their graces, though they cannot lose the seed abiding in them, nor the truth of their graces. But in heaven there shall be all light, no darkness, no fears, no clouds, no weak faith; for they shall enjoy the blessed vision, no faint hope, for there they shall have a perfect fruition. All the glorified Saints shall keep their ever-abiding mansions; They cannot change from better to worse: Neither can the damned change from worse to better. The darkness of the damned shall never alter into light. Their sorrows shall never be changed into joy. Origen dreamt that there should be a relaxation for the damned after a thousand years; but this is an old, exploded error. They that are holy sh●ll remain so, and they that are unholy shall so remain in Eternity. Their condition is unalterable, as we read Luke 16. 26. They which would pass from hence to you cannot, neither can they pass to us that would come from thence. There is no fear of worse times to glorified Saints, nor any the least hope of better times to the damned: Weeping, wailing, and gnashing of teeth shall be the everlasting curse of the damned: Triumphing, singing Hosannas and Hallelujahs shall be the everlasting blessedness of glorified Saints: 3. Eternity admits of no augmentation nor diminution: Where Prop. 3. Eternity admits no augmentation nor diminution. is augmentation and diminution? that's in the Predicament of Quantity. All things in Eternity are at their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All things are in the superlative degree. No mixture of joys with sorrows: No damp upon the spirits of Saints in heaven; nor any diminution of the damneds punishments in hell. In eternity, the Saints enjoy a kingdom, they are all Kings and Priests unto God. They are not in such a condition as may be bettered? For they enjoy the height of happiness, the price of Christ's blood, an inheritance by him purchased for them. They shall see God, and this can be no ordinary happiness: it is indeed the perfection of the Saints happiness: And therefore Augustine upon Psal. 85. propounds the Question, Quid quaeris, ut ascendat in linguam, quod in cor non ascendit? Nothing shall be there in a moderate mean condition, but all shall be stretched out to a superlative capacity, either height of happiness, or height of misery, either transcendent joy, or transcendent sorrow. 4. Eternity admits of no revocation. We cannot call back an Prop. 4. Eternity admits of no revocation. Arrow out of a Bow, we cannot call back the least minute of time: Deeds of Lands are made oftentimes in this world with power of revocation: But man's eternal condition admits of no revocation. When once death hath dissolved and put a period to our life in this world, than we are launched into the ocean of Eternity, and there's no possibility of returning to the shore of this world; no new life to re-act in this world. After this life ends we shall be in a never-ending condition. The Saints shall no more return to the world: for the world was their prison, Death is their Goal-delivery. Multitudes of sorrows and sufferings they have met with in the world; now in Eternity they are freed from all, and shall never return to re-act all those Tragedies and sufferings which they broke through in this life. Neither can the damned 〈◊〉 any relaxation, or revocation; for they are in a hopeless and Christlesse condition: They sinned against an infinite God, and in Justice he proportions infinite punishments for sinning against so infinite a Majesty. Thus you have heard what Eternity cannot admit of, by way of negation, I have shadowed it forth in those Propositions. Now what Eternity is, I shall positively thus define unto you. Definition of Eternity. Eternal life is the perfection of happiness, given by Christ unto the Saints in glory, whereby they have an everlasting fruition of God, and communion with him. To open this Definition. 1. I call it the perfection of happiness. It's the aggregation of 1. Eternity is the perfection of happiness. all good things, the comprehension of all blessednesses. Many Stars make a Constellation, many waters make a sea: All good things put together make up this happiness. There's no imperfection, no decay, no alteration: Eternal life takes in perfection of joy, perfection of glory, perfection of degrees. 2. This is given by Christ unto the Saints, Joh. 10. 28. I (saith 2. Eternity is Christ's gift. Christ) give unto them eternal life. God the Father gives eternal life by the Son, and the Son by the Spirit. God the Father, the fountain and author of all life, gives this life. God the Son laid down his blood, a price abundantly sufficient to pay to the uttermost farthing for the purchase: And God the holy Ghost seals and gives assurance, and applies the love of God the Father, and the love of God the Son with all his meritorious sufferings unto the Saints. 3. I said, by this eternal life the Saints in glory enjoy fruition 3. The Saints enjoy fruition of, and communion with God. and communion with God. Here they enjoy some glimpses and parcels of this communion, they have tasted how good God is: But in Heaven, in Eternity, in the fruition of, and communion with God, there will be these singularities. 1. They shall enjoy God immediately. They shall enjoy the 1. They enjoy God immediately. blessed presence of God, communion with the holy Trinity, not as here, by ordinances and means, but immediately, 1 Joh. 3. 2. they shall see him as he is. If it be so sweet to enjoy a Sabbath, and communion with God in Ordinances, and communion with his children here on earth, Oh! how ravishing must that sweetness be to enjoy God in heaven. Si adeo dulcis quaerenti (saith Bernard) quid erit invenienti! If we meet with sweetness in our way, what shall we do at our journey's end in our country? 2. They shall enjoy God fully, In thy presence is fullness of joy, Ps. 2. They enjoy God fully. 16. 11. God will never hid his face, he will never withdraw his comforts. There will be no low ebb, but it shall be full tide always: Every vessel shall be as full as it can hold, even brim full of glory. 3. They shall enjoy God everlastingly; At thy right hand there are, pleasures for evermore, Psal. 16. 11. Eternity admits no period 3. They shall enjoy God everlastingly. of time, no conclusion. A Ring, which is an emblem of Eternity may be broken to pieces, and will wear away. The Vestal fires are quenched. Methuselah, that long-lived Patriarch, died. But Eternity admits no conclusion. As long as God and Christ is, so long shall the Saints be happy, and that's to all Eternity. Non beatitudo esset, si certum Sancti non haberent se ibi semper futuros. Aug. de Civit, Dei. Having now given you some glimpses of Eternity; and having, though but darkly, represented to you that which is indeed inconceivable and inexpressible, but by those who are partakers of it; I come now in the next place to prove my assertion, That this aught to be our inquiry & grand business, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the work of works, to examine what shall become of our souls & bodies to all eternity, I shall give attestations to the truth delivered, 1. From Scripture Examples. 2. From Scripture Precepts. 3. From Scripture Reasons. 1. From Scripture Examples. This was the main Question of 1. From Scripture examples. those that were touched at Peter's Sermon, Men and Brethren, what shall we do? Act. 2. 37. And of the convert Goaler, Sirs, what shall I do to be saved? Act. 16. 30. Eternity was in the eyes of Enoch, Gen. 5. 24. And in the eye of Moses, Heb. 11. 26. This was in the meditations of David, Ps. 17. 15. When I awake I shall be satisfied with thy likeness. This was that Country which those renowned Patriarches sought after, Heb. 11. 16. This was in the heart of Paul, Phil. 1. 23. and he speaks in the name of all the Saints, Phil. 3. 20. Our conversation is in heaven, whence we look for the Saviour, the Lord Jesus Christ. The worthy Martyrs, of whom the world was not worthy, laid down willingly this temporal life for an eternal, Heb. 11. 35. And what's the great ground of consolation, 1 Cor. 5. 1. but a house eternal in the heavens. It were easy to give a Catalogue of many rare precious servants of Jesus Christ, who have made this their design and business to inquire concerning their everlasting condition. But this that hath been said may suffice. 2. For Scripture Precepts: To this purpose tends the weighty 2. From Scripture precepts. exhortation of Christ, to lay up treasure in heaven, Mat. 6. 19 20. to seek first the kingdom of God, Mat. 6. 33. Joh. 6. 27. to labour for that which endureth unto eternal life. And those of the Apostle, Phil. 2. 12. 1 Tim. 6. 12. v. 19 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not a bare taking, but a laying hold with both hands: We must make it our business to get assurance of our eternal condition. 3. I will lay down some Scripture Reasons, and they shall be 3. From Scripture Reasons. considered under two heads, either privatively what we are freed from by our interest in this eternal life, or positively what we gain by the fruition thereof. There's great reason to persuade us to labour and secure our everlasting estate, if we consider, 1. When once we are in eternity, consider what we are freed from. There are several privative Immunities which glorified Reas. 1 Saints are partakers of, and Militant Saints have only in their eye, heart, desires, and expectation of that happy, welcome day. These things are in the desire, hope, and earnest longing of Militant Saints; but glorified Saints have their desires accomplished, and the fruition of that which on earth they hoped for. And what are these privative immunities? 1. Freedom from sin: Nothing that defileth is in heaven; ●. We are f●eed from sin. there is no conflict between the flesh and spirit, no struggling against lust, no combating with the flesh: It's the greatest desire of God's children, that they may sinne no more. In this world the best of God's children are subject to many infirmities; they carry about with them a body of sin: But then there shall be no infirmities, no corruptions, no lusts to conflict withal, as appears more fully from Isai. 44. 22. Jer. 50. 20. All which Prophecies have reference unto the Triumphant Church, Jerusalem which is above, the Mother of us all. 2. We shall in eternity be freed from all tentations to sin, from 2. We are freed from all tentations the Flesh, the Devil, and the World. 1. There we shall not be troubled with corrupt flesh to lust against the spirit: There we shall not be troubled with the deeds of the flesh, Envy, Hatred, Malice, Heresies, Variances, etc. Here we are in part carnal, there we shall be wholly spiritual. 2. There we shall not be troubled with the Devils temptations, his methods, snares, depths, shall do us no harm. In this world he is a Lion let lose, running about, seeking whom he may devour; there he is a Lion chained, shut up; he may (like as dogs, bark at the Moon) rail against the Saints, but he can do them no harm: This Accuser of the Brethren is shut up. In this world the Devil is busy to winnow the Saints as Wheat; but in the world to come, the Saints are like Wheat laid up in the Garner, out of his reach and meddling withal, as we may read Rev. 20. 10. 3. The Saints shall be freed from all the world's temptations; what's in the world is reckoned up 1 Joh. 2. 16. viz. the lust of the flesh, the lust of the eyes, and the pride of life. But in that day the world shall be burnt up, and be dissolved. There shall not remain a wicked world to seduce the Saints. The Devil cries, come to me, but he will deceive thee. The flesh cries, come to me, but it will assuredly fail thy expectation. The world cries, come to me, but it will destroy thee: But in the world to come there will be neither a devil to deceive, nor a flesh to fail, nor a world to flay. And lastly, we are freed in heaven from all punishments of sin, 3. We are freed from punishments. all sorrows, calamities, afflictions of all sorts and sizes, Rev. 21. 4. Heaven is a place of rest: There the weary go to rest: Heaven is a place of security, no enemy can pursue thee there, no persecutor can reach thee there, no slanderous tongue can there do thee harm; there thou shalt be hid from the scourge of tongues; there shall be neither thirst, nor hunger, no sorrow nor mourning: All tears are then wiped away, sorrow and mourning shall flee away. In heaven thou shalt not be troubled with an aching head, nor with a sad heart: None shall complain there of fainting fits, nor of stone, colic, gout, strangury, toothache, or such like pains full of dolour and anguish: Nay more than this, after once thou art in heaven, thou shalt no more taste of death; a temporal death thou suffered'st before, that was the wages of sin; but a second death thou shalt escape, as we may read Rev. 20. 14. When once thou gettest into heaven thou art out of gunshot, out of all dangers, out of the rage and malice of wicked men; the Whip, the Rack, the Block, the Gibbet, all the threats of ungodly men, can do thee no harm. Thou hast a life secured from the malice of men and devils: it's a hidden life: 'tis in the safest custody, Col. 3. 3. Your life is hid with Christ in God. These are privative immunities. But in the second place, another Reason to persuade us to the Reas. 2. Drawn from Positive Benefits. search, study, and inquisition after eternal things shall be drawn from those positive singular benefits, which the Saints shall reap in eternity. Particularly. 1. They shall enjoy the blessed presence of the holy Trinity, the vision and fruition of God. This is a transforming sight. They are like unto God so far as a creature can be capable of assimilation unto a deity. Though Saints are not deified & become Gods, yet they are in an eminent manner partakers of the divine nature. They shall see in heaven, God the first being of all, and their gracious Father reconciled to them in Jesus Christ. They shall see Christ, God and man in one person, their Redeemer and Intercessor, and they shall see the holy Ghost their comforter. Neither shall they as strangers and travellers see other men's Lands, or as men by maps see fare Countries, wherein they have no interest; But they shall see the blessed Trinity as having themselves a special interest therein, God as their God, Christ as their Redeemer, the Holy Ghost as their Comforter. Tolle meum (saith a Father) & tolle Deum. In My God and my Lord, there li●th the great consolation. 2. Glorified Saints enjoy the society of Saints and Angels, the 2. Glorified Saints enjoy the society of Saints. spirits of just men made perfect. There they shall see Abraham the father of the faithful; David, a man after Gods own heart, Moses and Job, Mirrors of meekness and patience; Paul, the great Dr. of the Gentiles. There the godly Pastor, and godly People, the godly Husband and godly Wife, the godly Father and godly Children shall meet together. O what precious company is there! None but holy persons are admitted into the new Jerusalem. Whether the Saints shall know one another in heaven, who have been so well acquainted on earth, is a question much controverted. But there are two Scriptures that make much for the affirmative, viz. Mat. 17. 4. At Christ's transfiguration which was a type and glimpse of heaven, Peter knew Moses and Elias, who were dead many hundred years before. Another is 1 Thes. 2. 19, 20. For what is our hope or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy. 3. The glorified Saints shall be busied in a rare transcendent 3. Glorified Saints shall be busied in a high employment. employment. In heaven they shall be for ever praising of God, and Selah shall be put to the end of each praise. Their spirits shall be raised and fitted for that great employment. Their work will be their delight for ever, to sing Hallelujahs unto him that sitteth upon the throne, and to the Lamb for ever more. Thankfulness runneth parallel with the longest line of eternity. It's the language of militant saints on earth, and of triumphant in heaven to celebrate the praises of God, and bless his name. Praise is comely. It's both good and pleasant to express the praises of God. Eternity itself will be too little to speak forth the pralses of God. 4. This employment shall be in our Father's house. When once 4. This employment shall be in our Father's house. we come to Heaven we have fixed mansions, never to be removed. There we shall not sing the songs of Zion in a strange land, but in our father's house. Oh! how sad a reproach was it when the men of Babylon tauntingly called upon the children of Israel, sing one of the songs of Zion, v. Psa. 138. 1, 2, 3, 4. 5. And lastly, Glorified Saints shall keep an eternal Sabbath in Heaven. They shall have but one Sabbath in eternity, but that 5. Glorified Saints shall keep an Eternal Sabbath in Heaven. shall be continued, and never cease. And in that Sabbath there shall be no tediousness: Their spirits shall be suited for the greatness of that employment. There shall be no intermission, nor interruption: But there shall be one continued strain, one constant act of glorifying God to all eternity. There will be no complaining of double duties, of wearysomeness of the flesh, there shall be no tireing of the spirits. In this Paradise all the spirits of the Saints shall for ever be fresh and green: There shall be no decay of strength, abilities, and fitness for such high employments. Now put all these things together, consider what we are freed from, and what we get by this future condition of glory, who of understanding would not be in love with these things? who is there that hath but once tasted, that would not desire to drink deeper of these rivers of pleasure? Who is there that knoweth what an excellent life that is which is to come, that would not study, inquire, and labour to get assurance of it? And yet this is the madness and folly of the men of the world, that prefer dross before gold, the transient base things of the world before the precious treasures of eternity. What now remains, but that I should set all home in an Useful Use. Of Exhort. Application, and so at present dismiss you. Men, Fathers, and Brethren suffer the word of Exhortation, to make it your business, inquiry, and care to make sure of your eternal condition. O eternity! eternity! This word eternity should lie upon our hearts, it should be in our frequent serious thoughts, and in our retired meditations. In our conversings with men in the world, the consideration of eternity should abide upon us: In our studies let us study for eternity. It was a boasting speech of a Painter that said, Aeternitati pingo: I am sure we ought to study and drive our designs for eternity. We should so improve our time, husband our talents, and so lay out the gifts and graces which God gives us, as we may take comfort therein to all eternity. O! that men addicted to pleasure, would consider that all the pleasures of sin are bitter sweets, And for all these things God will bring them to judgement, Eccles. 11. 9 And, what? Will ye be such fools as for a few paltry, vain, pleasures to hazard your immortal precious souls unto all eternity? O! that covetous Mammonists would take the consideration of eternity into their thoughts, Wherefore do you spend your money for that which is not bread? Isai. 55. 2. How greedily do men grasp riches, how do they make haste to be rich, and put both their hands and both their shoulders to purchase great estates, and never think they have enough, like the horse leeches daughter crying still give, give. And all this while they set their hearts upon perishing things, upon that which is not. v. Prov. 23. 4, 5. But eternity cometh not into their thoughts; Transient riches take up their thoughts, heart, all; but eternal riches, a durable substance is no whit regarded. There is a sad example of that miserable rich fool, of whom you may read Luk. 12. 19, 20, 21. O! that all dissemblers and hypocrites would lay the thoughts of eternity to heart! How many dissemble and belly their consciences, and pretend one thing openly, when as they intent another secretly. Their hearts give their lips the . Did these consider of another world, of an everlasting estate either in happiness or misery, surely they durst not baffle their consciences, and turn any way for temporary advantage, and in the mean time wound their consciences? Questionless if eternity was more in our thoughts, we should be better in secret, we should pray with more faith and fervency, and be more watchful over our hearts, more conscientious in all our carriages. Did we entertain in our hearts the frequent thoughts of eternity, we should be better in our capacities and relations, better masters, and servants, better parents and children, better husbands and wives. It was the Motto of Meursius a learned man Aeternitate● cogita. Did we think of eternity, we should not be so loath to lay out ourselves for God; did we consider often how frail our life is, as a vapour, a bubble, swifter than a weaver's shutle, swifter than an arrow out of a bow, swifter than a post, than a thought: Certainly we should not then be so hardly entreated to labour in God's vineyard. Did such who are entrusted with the inspection of others consider of the account they must give in another life, they durst not neglect those Depositums, the parents choicest jewels committed to their trust, and excuse themselves with a distinction per se & per alium, which in eternity will prove an unsound rotten distinction, and will not in the least help them out, who eat the bread of idleness. If this consideration of eternity were in the tradesman's thoughts, he durst not vend sophisticated wa●es, and cozen in his trade (as if in his trade a mystery of overreaching were tolerable) O miserable gain to be penny wise, ●nd pound foolish, to get a little petty profit in the trade, and in the mean time adventure the loss of an immortal soul for ever! Behold, Brethren, we all stand at the door of eternity; Thousands of diseases, casualties, molestations may dispatch us; and send us to our long home. Here lieth our great wisdom and understanding, in making timely provision for our eternal condition. This should be o●● study, this should be our inquiry, to ask, what means must we use to inherit eternal life? What must we do to be saved? How must we make our peace with God? Yet a little while and our souls shall be separated from our bodies. Yet a little while and grisly death the King of terrors 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 help a man in the evil day, nor satisfy an immortal soul, nor bring a man to eternity. Wherefore our great care and wisdom 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, etc. Let me, in a few words (to press upon you the study of eternity,) add 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, than 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 Prince's 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 pelf of the world, O how unsuitable and unworthy is it! The Lapwing is accounted an emblem of infelicity; because she feeds on dung, though she wears a Coronet upon her head. Shall then our heavenly-born-being souls 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 studies and meditations should be on the things above, heavenly treasures, an inheritance that's immortal, undefiled, that fadeth not away. This is that noble, that honourable study, wherein we ought to be employed. 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 ears: his temporal 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 crown 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 cordial in all troubles: I have read that Q. Eleanor sucked the poison out of the wound of the King her-husband I am sure the meditation of our everlasting estate, will suck the poison out of those wounds which affliction bring. Oh! how delightful is the thought of a haven to such as are tossed up and down with storms and tempests: This world is a tempestuous sea, rough and troublesome, how delightful is this meditation to a child of God, to think, I am passing through the rough sea of the world to an eternal Harbour. 3. This is a most profitable study. We read of treasures, crowns, 3. Consid. This is a most profitable study. high places, inheritances, laid up for the saints. In this world riches fail, in heaven is an enduring 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 cark and care and turmoil for the pelf of this world, and in the mean time neglect eternal riches? What a do? What a hurry? What solicitous turmoiling is here to get estates in this world? What projecting, torturing of men's brains, 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 only inricheth the owners. 4. And lastly, this is a seasonable study. What are our lifes but Consid. 4. This is a most seasonable study. a blast? Our breaths soon departed, and then all our thoughts vanish, every affliction, every disease puts us in mind, that here is not our rest, here we have not an abideing city. 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 its bravery passeth away: And there shall be a dissolution of this frame visible to our eyes. How nearly doth it concern us, and how seasonable a duty is it, to mind heavenly things, to fix our thoughts, meditations, totum hominem, totumque hominis, upon those excellent things of eternity. Let's study this subject more than 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 dreadful 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 God's love. 2 The people's 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 contains a Protestation of God's abundant love unto the people of the Jews: The latter contains 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 jacob's 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 was upon praevision of works. All such Arminian Glosses which corrupt a good Text are quite overthrown by the Apostles Determination Rom. 9 11, 12, 13. Where this numerical Scripture is quoted and expounded, 2. 1. Contempt of God. 2. Here's set down the ingratitude of the Jews. And this brand is set upon their foreheads in legible Characters, as may appear by these ensueing instances: 1. Their signal contempt of God. v. 6. 12, 13. A son honoureth his father, and a servant his master: If then I be a father, where is mine honour? And if I be a master, where is my fear? Saith the Lord of Hosts unto you, O Priests, that despise my name: And ye say, wherein have we despised thy name. v. 12. But ye have profaned it in that ye say, The table of the Lord is polluted, and the fruit thereof, even his meat is contemptible v. 13. 8. Ye said also, Behold, what a weariness is it, and ye have snuffed at it, saith the Lord of Hosts, and ye brought that which was torn, and the lame, and the sick: thus ye brought an offering: should I accept this of Proved by 2. Aggravations Aggrw. 1. From their Relation. your hands, saith the Lord? The aggravations are great. 1. From their Relations, they were sons, and servants, yet though sons, honoured their fathers, and servants, their masters, yet those Jews were undutiful: Nay they had nea●e●. Relation then this, as Priests consecrated after a peculiar manner Quicunque vult: Every one might not take upon him the Priest's office; As they might not then, so neither may every one now take upon him the Minister's office. God hath set some Pastors, some teachers in his church Eph. 4. 11. Some cannot signify all, Now the fault was the greater, because they being Priests polluted the table of the Lord, as may appear by comparing v. 7. and 12 together v. 7. Ye offer polluted bread upon mine Altar, and ye say wherein have we polluted thee? In that ye say, the table of the Lord is contemptible: v. 12. But ye have profaned it, in that ye say, The table of the Lord is polluted, and the fruit thereof, even his meat is contemptible. A 2. Aggravation is their insensibility v. 6. They expostulate the case, Wherein have we despised thy name? Aggravat. 2 The Insensibility of sin. Thus sinners are apt to excuse themselves, & are not easily brought to an acknowledgement of their offences. And of all others, those stains which are in a linen ephod are most conspic●ous: It's a common saying— Nugae in ore Laicorum sunt blasphemiae in ore Ministrorum. It's calvin's observations— Non levatur culpa populi Calvin in loc. 2. Proof of the Evidence etiamsi gravius sit crimen Sacerdotum: 2. You have the evidence proved v. 7. 8. Ye offer polluted bread upon mine altar, and ye say, Wherein have we polluted thee? In that ye say, the table of the Lord is contemptible. v. 8. And if ye offer the blind for sacrifice, is it not evil? And if ye offer the lame and the sick, is it not evil? Offer it now unto thy governor: Will he be pleased with thee or accept thy person, saith the Lord of Hosts? 3. At last follows the dreadful punishment and 3. The dreadful Punishment. 1. vengeance of God upon them for their sins, Amongst others three Judgements are most remarkable. 1. Rejection of their prayers and persons both. v. 9 And now I pray you beseech God, that he will be gracious unto us: This hath been by your means: Will he regard your persons, saith the Lord of Hosts? 2. A transferring of God's worship to the Gentiles v. 11. For from the rising of the sun, even unto the going down of the same, my name shall be great among the gentiles, and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the heathen, saith the Lord of Hosts. 3. A terrible curse in the Text: So the Anathema is pronounced, Cursed be the deceiver etc. Divis. 1. 2. 3. Not to detain you any longer in the context, The words may be divided into these ensueing particulars. 1. A dreadful curse threatened, or woe denounced. 2. The person decypherd upon whom this curse justly falls (i. e.) The deceiver, hypocrite, juggler. 3. The greatness of his crime which is amplified by these aggravations, 1. He sacrificeth a corrupt thing. 2. This was not done accidentally, or unawares, but deliberately. He binds himself with the religion of a vowe●, He voweth and sacrificeth that which is feeble, corrupt, vile, contemptible, and useless. 3. All apologies of inability, poverty, and indigency are remooved out of the way. Had he been poor and had never a better in his flock, his willing mind had been accepted. In case of integrity of heart the Lord accepts the will for the deed. But this sordid spirited-man, Dolosus Machinator (as he's usually termed) had a male in his flock, and in contempt to God offers that which was vile and refuse. Wherefore this circumstance aggravates his sin beyond all degrees of comparison. As if the Lord should say, what vile, unthankful wretch dost thou thus requite me for giving thee of the best, to make returns of the worst unto me? Dost thou thus requite me, foolish and unwise? Lastly here's strength of Reason to enforce the premises: And this is a double one drawn from the Majesty and Sovereignty of God, For I am a great King, saith the Lord of Hosts. The other is drawn from the dreadfulness of God's name among the Heathen, and my name is dreadful among the Heathen. There may be many choice Doctrines raised from the words. But I conceive it needful to premise a brief Paraphrase upon the words, which I shall endeavour to do, by giving resolutions to these three ensueing Inquiries. 1. We are to inquire what we are to understand by the deceiver 1. Drus. in loc. in the Text? For answer Drusius thus brands him. Qui aliud vultu & in oratione prae se fert, & aliud pectore clausum tenet (i. e.) He is one who in his pleasing countenance and speeches pretends one thing, but in his heart intends another. The Psalmist gives such hypocrites a remarkable Character Psal. 55. 21. The words of his mouth were smother than butter, but war was in his heart: His words were softer than oil, yet were they drawn swords. Now this Deceiver in the Text, which (according to the version of the Interpreters) is called Quadruplator, Impostor, Machinator, etc. is an errand Hypocrite, who makes many fair pretences, and thereby flatters himself, hoping to collude, and cousin God, conscience, and the world: He is a crafty, subtle, dissembling fellow, who is most in semblance, lest in substance; greatest in pretences, lest of all in intentions: One he is (in a word) that's a Nominal Professor, and a real Atheist: None more forward than he to profess Religion, none more backward to practise what he professeth: wherefore Mr. Calvin on the place giveth him this brand of infamy, Qui ergo putant se posse elabi Calv. in loc. ex Dei judicio talibus artificiis eos Propheta maledictos esse dicit: Such who by such tricks and juggle think to escape God's judgement, they are accursed persons. In the second place we are to make enquiry what's to be understood by having in the flock a Male? A. By Male we are to understand the best of the flock, such as the Law required without blemish, Leu. 1. 3. 10. This Male must have these properties according to Vatablus his observation; It must be Integer, immaculatus, absque ullo vitio. The 70. renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) that man that is able to give a better sacrifice: A man of ability to give a Male, and offers a vile contemptible sacrifice, O what a horrible affront and indignity is this to God Haec Hierom. autem dicendo ostendit eos habere quae optima sunt, & offer quae mala sunt: So Hierome on the place. They had the best in the flock, and yet offered the worst; such are accursed persons, who carry themselves thus contemptuously towards the great God of Heaven and Cyril. Alexan. Earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Cyril of Alexandria. This is nothing less than contumely and injury offered unto God. 3. What are we to understand by a corrupt thing? A. By a corrupt thing we are to understand that which is weak, vile, feeble, and contemptible: Cyril on the place thus expresseth them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Such things as seem of no account and reckoning: Such was the baseness of their spirits in those days that they thought any thing good enough for God. No Vows, no Engagements held them fast, so great was their falsehood and hypocrisy that they offered the refuse and worst to God: They loved a cheap religion, easy duties, slight services, wherefore if they could find out any thing more cheap, easy, and contemptible than another, that these base hypocrites offered to the Lord. These are the deceivers, and notorious jugglers which come under the Anathema of the Text: I wish there were not an Anabaptistical spawn in these days, who love a cheap Gospel, and decry Ministers and their maintenance: Some are best pleased with that portion which they have rob the Ministers of. Insomuch that many will brand Ministers with the odious names of Jewish and Antichristian Priests, though only for demanding their lawful deuce: And further though a Minister demands only his own (he having as good a right to his tenth part, as any other have to their nine parts) yet the iniquity of these times are such, that many make no conscience at all of defrauding the Minister, Siquid blae●um, siquid debile, siquid distortum, that they will allot for the Ministers share: But such cheaters of God's Messengers will thrive by their fraudulent dealing, no otherwise than the Eagle which stole a piece of flesh from the Altar, and with it took a live coal, which burned up her own nest. And now the Paraphrase of the words being premised, Here are four Doctrines which lie obviously in the words. 1. All such as deal deceitfully and hypocritically in God's service, Doct. 1 expose themselves unto the dreadful curse of God. 2. In all our services, it's God's expectation, and our obliged duty to Doct. 2 offer the best we can possible unto the Lord. 3. It's a high contempt and indignity, to offer any thing vile, refuse Doct. 3 and corrupt unto the Lord. 4. The greatness of God's Majesty, and the estimation that Heathens Doct. 4 have of a Deity do abundantly condemn the contemptuous carriages of seeming Professors, who offer a contemptible sacrifice unto the Lord. Of these I shall fix only on the second, as comprehending the rest, which I shall lay down for the ground work of my ensuing Meditations. The other Doctrines will fall in either as Reasons or Uses. For the enlargement of the point of Doctrine propounded, my Method shall be: 1. To make strict enquiry, how must our services be performed Method. in the best way, which we ought to offer unto the Lord? or what is that Male in the Text which we ought to sacrifice unto the Lord? Then in the second place I am to prove my assertion by Scripture Testimony. And then thirdly, and lastly, improve the premises in some useful Application, and I hope so to conclude with the assistance of God's Spirit, as to prevail with you to put this Doctrine into practice. (i. e.) To give God your best services, best endeavours, even such as will be acceptable unto the Lord For what was first propounded, The Inquiry being, how must our services be performed which we ought to offer unto the Lord? I shall by way of character give in my Answer in these six distinguishing Qualifications. 1. What we do, even all we do, must come from, and be performed Charact. 1. All must be done from the heart. with a pure heart. Purity and Integrity of heart are principally looked after, and esteemed of in God's account. The heart God calls for, Prov. 23. 26. My Son, give me thy heart. And this heart may not be divided; It must be one heart, Jer. 32. 39 And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them. It must be the whole heart, Joel 2. 12. Therefore, saith the Lord, Turn ye unto me with all your heart, with fasting, with weeping, and with mourning. It must be all the heart, Josh. 22. 5. But take heed diligently to do the Commandment and the Law which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in his ways, and to keep his Commandments, and to cleave unto him, and to serve him with all your heart, and with all your soul. Lo than a single, sincere, undivided heart must be offered up to God: And whatsoever we do, we must do it hearty, as unto the Lord, Col. 3. 23. Quod cor non facit non fit: When one of the Roman Emperors offered a Beast in sacrifice, and it wanted a heart, their Augurs upon the observation foretold some strange misery to ensue: I am sure whatever we offer unto God, if we bring not our hearts with the offering, all will be rejected. Wherefore the sacrifice of the wicked is abominated by God, because he offereth it with a naughty heart, Prov. 21. 27. The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind? Charact. 2. We must have regard unto the beauty of the season. 2. In all our services we must have regard to the Beauty of the season; for every thing is beautiful in its season: And a dreadful curse is threatened against all those who brought not the Lord an offering in its season, Numb. 9 13. Of this season the Prophet tells us, Is. 55. 6. And the Apostle, 1 Cor. 6. 2. Now is the season to come in and close with God, ●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, aught 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 days of thy youth, while the evil days come not, nor the years 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 glean 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; bewail with tear; of blood your youthful sins: 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 wickedness) you had need for the future work the harder. And O! that your last days might be your best days. 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 wisdom: Wherefore lay aside all delays, demurs, 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 business: Let this be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the work of works to serve the Lord. The service of God, must be Charact. 3. We must make Religion our business. performed seriously and supremely, Mat. 6. 33. Do not make an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in matters of Religion: All other things must be 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 deal 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 profane 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 lazy, easy way of worship; such tye themselves to forms, and prescriptions of Antiquity, and will force themselves to crutches, not making trial whether they can go without. The Spirit is worth the ask 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 questionless the Spirit of God is a good thing. 4. Whatever we do, we must do in Faith; if we pray, we must Charact. 4. We must do all in faith. pray in Faith, Jam. 5. 15. If we hear, we must hear in Faith. What's the reason of barrenness and unfruitfulness 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 main 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: Christ's 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 tells us, Heb. 11. 6. That without Faith it is impossible to please God, and whatsoever is not of Faith is sin: No services of an unbeliever are accepted in the eyes of God. 5. Whatever we do, we must do in the Name of Jesus Christ. Charact. 5. All must be 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 be accepted but in Christ; for God will no other way show 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 Winepress of his Father's fury. Christ is that brazen Serpent to whom we must look with the eye of Faith, else we shall never be cured of the stingings of the fiery Serpent. Christ was typified by the dead Bird; the living bird must be dipped in the blood of th●● dead bird, otherwise no atonement could be made. Christ is that tree, whose leaves convey healing to the Nation; the fountain opened for sin and for uncleanness: Christ is that Shiloh Jacob prophesied of, that Star Balaam mentioned, that Messiah 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 fancy a Platonic 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 only two Scriptures for confutation, Act. 4. 12. Joh. 17. 3. 6. And lastly, let's perform all the services of God with Reverence Charact. 6. All must be performed with reverence. and godly fear; Heb. 12. 28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God with reverence and godly fear. The serious consideration of God's Majesty and Purity should mightily prevail upon our hearts, and strike in us an awful 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 (fare be it from me) to cry up irreverent gestures in the worship of God: For any in time of Divine worship to be laughing one upon another, it argueth a slight and vain spirit. To have one's hat on one side according to the swaggerers fashion; or partly off, according to a careless slovenly fashion, hanging in their eyes, is a scandalous, irreverent, offensive gesture, whilst the Preacher is a praying. Not a Governor among you would approve of such a ridiculous gesture in your inferiors, when they come before you: Neither would any of you take such gestures for capping you, and going bare within the Precincts of a College: And yet this unseemly irreverent carriage is used frequently in public Assemblies, even in time of Prayer. I mention this with a hope and earnest desire of Reformation for the future; upon serious thoughts I recommend unto you a reverential frame of spirit. Consider the presence of God and of Angels; how many eyes are over you, both of good and bad; we ought neither to give offence to Jew nor Gentile, nor the Church of God. Remember the Apostles counsel, Phil. 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Amongst other things the Apostle chargeth us to regard such things as are of good report. I have now dispatched my first head of Discourse, which indeed may serve as an Use of Trial and Examination, Whether we offer unto God a Male, the best of our services? do we offer all from the heart? do we lay hold upon the Lord's season? do we make Religion our business? do we in good earnest set upon the service of God? do we all in faith, and in the name of Christ, with reverence and godly fear? If in truth and sincerity we can as in the presence of God, give affirmative Answers unto these Interrogatories, then questionless we offer unto God a Male; not that there's any worth or merit in our services; for when we have done all we can, we are unprofitable servants; for there's neither dignitas operis, nec dignitas operantis, sed dignatio Domini, when there is a willing mind, it is accepted. By Faith Abraham offered Isaac; God knew the willingness and integrity of his heart, and it was all one in God's esteem, as if he had actually sacrificed him; for God accepted the Will for the Deed. Now in the second place, I must make good the proof of my assertion; and this I shall briefly do, by giving in evident testimony 2. The Doctrine proved. 1. From Scripture. from the Scripture. For Scripture testimony, peruse the whole Levitical Pedagogy: In all Sacrifices the best was consecrated to God; particularly, a Lamb must be without blemish, Levit. 3. 7, 8. This was for a Peace-offering: For a Burnt-offering the Lamb must be of the first year, Leu. 3. 9 Why of the first year? but because it was esteemed the best; and it's there added, it must be without blemish: So likewise fine flower mingled with oil, must be offered for a Trespasse-offering, Levit. 14. 21. the best of the flower, and the best of the oil must be offered unto the Lord. In all offerings of Beasts it's observed, that God gives a special command, that the inwards and legs should be washed, Leu. 1. 13. A young Bullock ought to be without blemish, Leu. 4. 3. A Ram ought to be without blemish, Leu. 6. 6. The Priests ought to wash themselves: What great purification was required before the receiving of the Passeover? All these Types proves this Truth, that the best and purest service ought to be offered up unto the Lord: Abel brought the firstlings of the flock, and the fat thereof, Gen. 4. 4. He brought God the first fruits of his increase, and the best, and fattest of his flock; whereas Cain, like a niggard, cared not what he gave, as though any thing would serve the turn; wherefore Abel was accepted, and Cain rejected. Further, to instance in all Spiritual sacrifices whereof Carnal sacrifices are but a type: what ever duty or services we perform to God must be with the whole man, so David professed, Ps. 119. 10. With my whole hear●t have I fought thee. And our love to God must be with all the heart, and with all the soul, and with all the might, Deut. 6. 5. It's the high commendation of David and all Israel that they played before the Lord with all their might. 1 Chron. 13. 8. And it's a singular commendation of Hezekiah 2 Chron. 31. 21. That in every work he began in the service of the house of God and in the Law and in the Commandments to seek his God, he did it with all his heart and prospered: And to the same purpose we have a parallel commendation of Josiah that rare King 2 Kings. 23. 25. That he turned unto the Lord with all his heart, and with all his soul, and with all his might. We read of examples of great sincerity and industry among the Saints of God: We find Daniel upon his watch and fasting, and praying, David mourning, and watering his Couch with his tears, Jacob wrestling with the Angel, and how did he wrestle the Prophet, Hosea informs us. cap. 12. 4. Yea he had power over the Angel and prevailed, he wept and made supplication unto him. Let no man deceive himself, for it's not so easy a matter to serve God as he requires: It must be no lazy, careless service: The Apostle gives thanks in the behalf of the Thessalonians for their work of faith, labour of love, and patience of hope 1 Thess. 1. 3. We read of a strait gate, and a narrow way to heaven: That the Kingdom of Heaven must be took by violence, and only the violent take it by force: We have a work to work, and we must work it out. Phil. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 10. We have a battle to fight, and a race to run. We have Methods of Satan to discover, strong holds to beat down, depths to beware of, and devices to find out: All these require singular pains and diligence. Wherefore we had need take unto us the Divine Panoply; we had need to the utmost bend ourselves to the service of the Lord: We had need confer our endeavours to the utmost to offer to God a Male, this best sacrifice and service unto the Lord. Many uses might be made of this Doctrine, as for Exhortation, Reproof, Examination, Instruction and Consolation: I shall at present only six on one only Use. Use 1. For Exhortation Use 1. Which shall be for Exhortation. Men, Fathers, and Brethren, suffer the word of Exhortation, to give unto God back again what he hath given unto you the best parts and abilities and endowments, the best sacrifices and the best services: My exhortation shall be first to all in general, and then to two sorts in a special manner. 1. To all in general, Let me exhort you to give God your marrow and strength of your age, the morning of the day, your first thoughts in the morning, let them be 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 Jews divided the day into three parts, the first was for prayer, the second for the study of the Law, the third for work. I have read that King Alfred the founder of the ancientest College in our University, divided the day into three parts, eight hours for prayer, study and writing, 8 hours for eating, drinking and sleeping, and eight hours in the affairs of the estate. My Brethren let's all make it our business to serve the Lord with all our hearts. Let's in good earnest with all the members of our bodies and faculties of our souls give up ourselves to God: Let's offer all we are and have even a whole 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 public Congregation: Cannot we rise early enough for our secular interest, and shall we neglect in the mean time the eternal good of our immortal souls? The Queen of Sheba came from the uttermost parts of the earth, and the wise men came from the East etc. And shall any be so lazy as not to step over their thresholds to hear a Sermon? Will men lose this Manna for want of gathering it? Men ought to labour more to be good then to be great, and to be more careful to discharge their places of preferment, then solicitous to procure them; What seeking, riding, soliciting, undermining, what scandalising, supplanting, perfidious deal are every where to be found? These ways of unbrotherly deal are very frequently practised in these evil days. These things (my brethren) ought not so to be. I fear those times and practices are revived now a days 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 do all we can to promote the honour of God, to lay out ourselves, Interests, and all to advance the Gospel of Jesus Christ. We seek ourselves every where, our own honour, ease, and Interest: How greedy are many to get more riches, how solicitous 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 do 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 vain: A Magistrate in God's 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 zeal 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. Leu. 24. 16. What abundance of good may Magistrates do? 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 pains. Luther used to say that prayer Meditation and Tentation makes a Preacher, And Bernard used to say Been 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: God's mouth to distinguish the precious from the vile: He must have the tongue of the learned to speak a word in due season. I have often thought of David's 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-drawn Expositions are unbecomeing a Pulpit. There's a curse, upon all those that do the work of the Lord negligently. Let's all endeavour to approve ourselves workmen 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 savoury, and they preach solid, Orthodox and soule-saving Doctrines. I must admire and can never 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 having a single eye at God's glory, these are the best and most profitable Preachers, and do most good to poor souls. Let none of us hid our talents in a Napkin. Let's not hid our Candle under a Bushel: But let's employ frequently this sword of the spirit and draw it out, lest Ducentas octoginta sex Conciones quotannis habuit Calvinus ad Popu'ū, Lectiones vero centum, & octoginta sex, praeter Epist●las, Disputationes etc. Beza in vita Calvin●. by keeping it in the scabbard it grow rusty for want of using. When we read of Chrysostom's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I (saith he) preached yesterday and to day: And of calvin's indefatigable pains, (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. Yo● 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 souls, I am your remembrancer of these things. Liberavi animam. And so for the present I conclude; hearty desiring, that what hath been spoken may abide by you, and leave deep impression upon all your Consciences. Serm. 10. At S. Mary's Oxon Nou. 1. 1657. Having lately made some entrance on this text, in this place I proceed on in the same use of Exhortation to drive the nail 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 perform, to give the best of the best unto the Lord. To set this use home, I'll 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 sovereignty of God, who is absolute Ruler, Governor 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 engage all creatures to subjection and obedience to their Creator and Governor. Seneca was wont to say, when we are about a business of great consequence, we should imagine that Scipio, Cato, Laelius etc. were our Overseers: Much more ought we to remember the sovereignty, Dominion, and omnipresence of God. Such serious considerations might prevail with us to offer the best sacrifices, and services unto the Lord. God's 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 dign●̄ est. Calv. in loc humble us, as not to worship God according to our carnal sense: But to offer to him what beseems his heavenly Glory. Constantine the great, Valentinian and Theodosius called themselves Christ's vassals; 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 shadowing 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 etc. 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 Holiness Consid. 2. Drawn from the holiness of God. of God. This layeth a strong engagement upon us, in all our services to put forth ourselves to the utmost to present unto the Lord an acceptable sacrifice. The Lord is holy in his essence, holy in all his ways; his name is holy, his word holy, his people holy, his worship holy: in Levitical ordinances, all aught to be holy. As for instance the flesh was holy Leu. 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 War, 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 souls 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 ho●se that is to be built. The Offerings holy, 2 Chron. 35. 13. They roasted the Passeover with fire; but the other holy Offerings sod they in p●ts, etc. The ●ifts holy, Exod. 22. 38. The Ointment 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 engraving of the Priest's Mitre, was Holiness unto the Lord. And this Motto must be upon our hearts and lives. We serve a holy God, who is infinite in holiness, of purer eyes than to behold the least iniquity. Holiness 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 equal, 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 on a thousand Mountains are at God's disposing; all the parts and abilities thou hast are God's gifts; all strength, vigour, marrow in thy bones are God's bounty and largeness to thee; What hast thou which thou hast not received? The Male in the flock is God's great bounty to thee, and wilt thou not give it back again unto God: We read how David prepared with all his might for the house of God, as Brass, Iron, Silver, and Gold, and precious Stones: Read his humble acknowledgement, 1 Chron. 29. 14, 16. Now shall not we render a Mi●e in return 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 ●od: Solomon spared for no cost in building the Temple; no more ought Christians to love cheap services and lazy ways of devotion. We must think nothing good enough for God: An only son 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, thyself; 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 only centrum quietativum. Hast thou great substance in the world? Consider thou hast the world's 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 with that Apostolical Doxology, Rom. 11. 36. For of him, and through him are all things, to whom be glory for ever, Amen. I shall add a fourth consideration, and that shall be drawn from Consid. 4. Drawn from the credit & reputation of Christian Religion. the Credit and Reputation of Christian Religion, which we should with our lives, livelihood, and all, endeavour to uphold. Shall Heathens think no cost great enough, no pains, no service sufficient for their false Gods, and shall we grudge at every thing which we do in the worship of the true God? We read in the Text, that the name of God is dreadful amongst the Heathens (i. e.) God's greatness is astonishing amongst the Heathen: They have some dread and fear of a Deity, Pharaoh, Nabuchadnezzar and others Drusius in loc. have been forced to confess the power of God: Quod merito vobis pudorem incutere debet: so Drusius on the place, (i. e.) This consideration ought to make you ashamed, that ye who are my people, do not reverence me; yet the Gentiles reverence and fear my name. The Christian Religion gives not its Professors a Writ of Ease, but presseth upon us running, racing, fight, wrestling, striving to enter in at the straight gate, contending for the Faith, taking heaven by violence, working out our salvation, giving all diligence to make our Calling and Election sure: If we sit lose from duties, or do them superficially and slightly, we open the mouths of Heathens and ungodly men to speak evil of Religion: Uncircumspect, & careless walking of many Professors, causeth the enemies of God to blaspheme: What will Turks say, they give Mahomet the best service they can, and shall Christians be careless in their service to Christ? shall Mahometans be more zealous to serve their false Prophet, than Christians to serve the great true Prophet Jesus Christ. Pliny tells us a story, that Alexander, when he had conquered Arabia, he presented his Schoolmaster with a ship laden full of Frankincense, bidding him to spare for no cost when he offered sacrifice unto the Gods. Let not Christians think much of any cost, any pains and service offered unto the great God of heaven and earth. As for instance, our prayers must be fervent, Jam. 5. 16. In giving Alms, we must give with simplicity: in Ruling, we must rule with diligence, Rom. 12. 8. Love must be without dissimulation, Rom. 12. 9 Faith must be a working faith, 1 Thess, 1. 3. In every duty we must put our whole strength to it, remembering the counsel of the Wise man, Eccles. 9 10. to do with all our m●ght. It was a great wickedness in Aigolandus, King of Africa, to scorn the Christian Religion, because he saw many Christians poor and ragged: But it is much more evil in Christians, especially Professors, by their lose and careless walking, to give advantage to profane men to asperse the Christian Religion: Religion receiveth many a wound by licentious Professors. How nearly then doth it concern all Professors to look more narrowly to their paths, to walk worthy of God, as becometh the Gospel, that to their utmost they may keep up the reputation of Christian Religion. A fifth consideration shall be drawn from the greatness of the Consid. 5. From the sin in offering the vile and corrupt. 1 It is a great folly. sin in offering that which is vile and corrupt unto the Lord. This sin is compounded of four ingredients; Folly, Contempt, Presumption, and Sacrilege. 1. It argueth great Folly to put off God with the worst; to present unto an omniscient God a worthless sacrifice, is exceeding great folly, and such folly shall not escape unpunished. The heart is known to God; it's that which God principally looks after. He it is which searcheth the heart, and tryeth the reins: A sacrifice without a heart is rejected. In praying, if iniquity be regarded the Lord will not hear, Psal. 66. 18. Wherefore is Ephraim called a Dove? the Prophet ren●ers the reason, because he was without Mr. Totshel of Hypocrisy. a heart, Hos. 7. 11. Now the heart is the chiefest thing which God requires, and he requires the strength and bent of the heart, the integrity thereof: It must be one entire, and undivided heart. Let's not dare to collude with God; though we may deceive ourselves and the world, yet we cannot deceive God. It's exceeding great madness and folly to offer to the All-knowing, sin-revenging, heart-searching God, any thing vile and contemptible. 2. It argueth great contempt; v. 13. the words next proceeding: 2. It argues great contempt. v. 7, 8. The lame and the blind are abominable. God expects an intelligent, reasonable service. Blind devotion, ignorant services are abominable: That Popish opinion deserves an Anathema, that Ignorance is the Mother of Devotion. God requires the strength and vigour of the whole man: Therefore cold, languishing services, lame, halting services are abominable. A governor on earth would not be put off with a refuse, slight present: Jacob commands, Take of the best fruits in the Land, Gen. 43. 11. And shall we present to the great King of heaven and earth a contemptible, vile service? we read Zech. 11. 13. its called a goodly price, by way of scorn and disdain, that such a sordid price should be given: And what was that price? but thirty pieces of silver, about five Marks of our money, which (as Josephus, and other H●storians mention) was the price of a slave. And indeed, abominable sinners do what in them lies, to put the great God to the condition of a slave, Isa. 34. 24. Consider what a great affront and contempt it would be for a Beggar in his nasty rag; to come and set himself down at the Table of a Prince? How much more is it for profane persons to sit themselves down at the Table of the Lord? No uncircumcised person ought to eat the Passeover, and no uncircumcised in heart ought to eat the Lords supper. The blind and the lame, ignorant and scandalous have no right to this Ordinance, because they discern not the Lord's body: Its children's bread, holy food. In the Primitive times, when the Sacrament was to be administered, one cried out aloud, holy things for holy persons. Though unwarrantable separations do much harm, as one extreme, so I am persuaded that promiscuous Communion will do as much harm on the other extreme. 3. It argueth great presumption, to presume of acceptance of 3. It argueth great presumption. that service, which is cheap, sordid, and sleight: For any to think any torn beast would serve well enough for a sacrifice, this was the great presumptuous sin of the Jews: And for Christians to think a base outside Profession will serve the turn, is a formal, lazy, cheap devotion. The bare sitting out of a Sermon, the mumbling over in bed those few words between sleeping and waking, Lord have mercy upon me: For people to lick themselves whole, and think to be cured by such sleight Medicines, what's this but high presumption? This is for men to disparage Religion, as a cheap commodity: This is to undervalue the Medicine of Christ's blood, by thinking it easy to be had: This is to presume of Mercy at last, though in the mean time men live as they list: But be not deceived, God is not mocked. The work of salvation is not so easy to work out; it will cost sweat, and blood, watch, fastings, humblings, repentings, and when thou hast done all, thou must deny thyself, and acknowledge thyself an unprofitable servant. Take heed of presuming, and blessing thyself in carnal security. There's one main Scripture, which should be as a Looking-glass set before presumptuous sinners, Deut. 29. 19, 20. 4. To give God that which is vile, and reserve a better to themselves, 4. There is sacrilege in this sin. to present God with any thing at a venture, when thou hast a better by thee, it plainly proves thee guilty of Sacrilege. The best thou shouldest consecrate to the Lord, the best in thy flock, the best of thy services, the best of the best of thy heart, memory, understanding, will, and affections. Now if thou dost keep back the best from God, thou art guilty of the highest kind of theft, even sacrilege, as we may read. Mal. 3. 8. upon this Scripture a good old Disciple layeth down this Doctrine: That it Mr. Stock on Mal. 3. 8. is a sacrilegious and impious thing for them to withhold, and withdraw the Minister's maintenance. Suum merito vocat ac censet, quod destinat in cultum su●m (saith Calvin) And if it be a great sin, as it is questionless, to defraud God's Ministers, and rob them of their maintenance, how much greater is it to rob Christ of his Deity (as much as in Blasphemers lies) and to rob God of his Day and Worship: The Papists would take away the second Commandment, the Anabaptists the fifth, the Antisabbatarians the fourth, and some Antinomian and Familistical spirits would cut the whole Decalogue off at one blow; these are sacrilegious in a high manner, Consid. 6. Notwithstanding all failings all will be accepted through Jesus Christ. who rob God of his Law and Worship. ●ut I come to a 6. Consideration: When we have done the best, offered the Male in the flock, though there are many failings, yet all will be accepted through Jesus Christ: Two things I must premise. 1. That there are failings in our best services: There are iniquities of the holy things. Exod. 28. 38. The Prophet confesseth himself a man of unclean lips. Is. 6. 5. The best of us all had need be humbled to the dust for those very sins that cleave to our duties, for our distractions, deadness, coldness in hearing, & praying; & when we have done our duty, we had need fall upon our knees, to pray for the forgiveness of our failings, in the doing of that duty; We had need fast for our fastings, & be humbled for our humiliations, because we have performed spiritual services in a Carnal and Careless manner. But 2. If we do our utmost from a sincere heart, and offer all up in the name of Christ, through him, we shall be accepted of the Father. Christ is that high Priest that hath entered into the holy of holies, and there he bore the Iniquity of our holy things: He takes away our filthy garments, and us with the immaculate robes of his righteousness. Our prayers are raw and cold, but Christ mends them in the carriage: Our services are imperfect, Christ presents them perfect to the Father. Our duties have many stains and defilements by our formal slight performance of them: But the Lord Jesus washeth them, and so presents them to the Father. So then in all our services we must act in the strength of Christ: We must offer all our sacrifices upon this brazen Altar, Christ is the only high Priest that can offer all for us: Nothing of ourselves, as of ourselves we can do in an acceptable manner. All we must do, must be in the strength of Christ, without him we can do nothing, but we can do all things through Christ that strengtheneth us. 7. And lastly. The last Consideration shall be drawn from the Consid. 7. From the dreadful curse in the Text. dreadful curse in the Text: The hypocrite, the deceiver, that offers a corrupt thing unto the Lord is under a dreadful curse. It was a heavy judgement for Cain and Cham to be under a curse: And an Anathema, with a Maranatha at the end of it is the highest Gospel Curse: How dreadful must the condition of Hypocrites be, who deal deceitfully with God, who (as it is in the Text) make vows and keep mental reservations; who vow under pretence of Zeal, and yet give God the worst. This dissembled Sanctity is double iniquity. But what did Cain meet withal, but a curse for his sleight sacrifice? what did Ananias and Saphira meet withal for their hypocritical juggle and defalcations from the price, but death in the place, a signal judgement? What shall careless Ministers meet withal, but a dreadful woe? Zech. 11. 17. What shall they all meet withal which do the work of the Lord deceitfully, but a dreadful curse? Jer. 48. 10. God's curses are terrible, and light heavy upon hypocrites: Though men oftimes cannot find them out, yet God will take them into his own hand; and it's a fearful thing to fall into the hands of the living God. This Deceiver in the Text is an accursed person, his sin will find him out; his juggle, pretences, hypocrisies are all naked unto God, and the vengeance of God will overtake him. Having dispatched this Use of Exhortation, I come now to a second Use, which shall be for Reproof of that grand Hypocrite and Deceiver in the Text, who hath in his flock, a Male, etc. Within the verge of this Reprehension come several sorts of Use 2. For Reproof persons, whom I shall single out, and cry aloud against them: As for instance, 1. The Hypocrite, who makes a show, a shadow, a pretence of 1. The Hypocrite. Religion, without the truth, reality, and substance thereof. The Hypocrite is odious to God and man: Men hate him because he seems so good; God hates him, because he is not what he seems. He may go a great way, and deceive men and his own heart for a time, yet he cannot escape the knowledge of a holy, omniscient Lord God. It's the observation of a Reverend Divine, that a Hypocrite is usually discovered before he die. But though he escape undiscovered, and unpunished by man, yet the hand of God will reach him: The Psalmist sets him out, Psal. 36. 2. 3. Psal. 55. 21. No man gives smother words than a Hypocrite; no man more full of compliments, none will pretend more friendship, and none will do less: Joab came after such a hypocritical manner to Abner and Amasa, and made his flattering speeches, but a Preface to his Murder: Ishmael came weeping as he went, before he ●lew them: Judas kissed Christ, and then betrayed him. Multitudes there are that put on a Vizard of Religion to cover their oppressions, treachearies, and Machiavellian Policies: Such are set forth by the Poet in a lively character, — Pulchra Laverna Da mihi fallere, da mihi justum sanctumque videri: Noctem peccatis & fraudibus objice nubem. I will not English it, would men's contrary practices would make the confutation. But can a Hypocrite think to put off God with the worst (i. e.) shows, fancies, pretences, and airy compliments. Such empty sleight services as come from a rotten heart, are like the Prophet's rotten girdle, good for nothing; like cain's sacrifice, like the cutting off a Dog's neck, like eating of Swine's flesh, all which are an abomination unto the Lord. Histories make mention V Fox Act. & Monum. Vol. 1. of William the Conqueror to have these Characters; He was wise, but crafty; rich, but covetous; fair spoken, but false hearted. If a Professor be guilty of these characters, he is a shame to his Profession. Ananias and Saphira played the notorious Hypocrites: They entered themselves into Church-fellowship, and would have been counted as good Disciples as the best; but they agreed together to keep back part of the price; and their sin found them out, and left them as signal spectacles of Gods dreadful judgement to Posterity. Thus Hypocrites keep back part of the price; they may present their bodies before the Lord in a public Congregation, but they keep their hearts afar off: They may do many things out of custom, form, desire of applause, reputation amongst men, for fear of the brawling of a natural conscience, yet notwithstanding their hearts are not right before the Lord. 2. This Doctrine reproves negligent, lazy persons, who are so fare from giving God the best, as they think any thing will serve the turn; wherefore they will be at no pains in God's service, loath to rise out of bed to hear a Sermon: Solomon describes such, Prov. 6. 9, 10. Men of lazy, supine spirits have always excuses ready at hand, as we may read Prov, 20. 4. Prov. 22. 13. This slothfulness is a very great sin, when men will not stir up themselves, nor improve their parts and abilities to serve God with diligence. Seneca calls Otium vivi hominis sepulturam: And a learned Professor calls it Christiani Barathrum. There is a dreadful D. Arrowsmith Tact. Sacr. doom upon the slothful servant, Mat. 25. 30. where God gives but one Talon, he expects improvement thereof: But what shall we say of such as have many Talents, great Gifts and Abilities, and yet hid them in a Napkin? It's a hard matter to get some into a Pulpit, though they have been solemnly set apart for that great work, and have dedicated themselves thereunto. Consider with yourselves, where much is given, much is required; and for more Talents entrusted to you, the greater shall your account be at the last day. What shall we think of such, who should have inspection over those that are entrusted to their government, but they fail that trust which Parents repose in them. Children are the Parents dearest Jewels, and Governors and Tutors are Pro-parents, or should be so. Now to let youth have their liberty, and run their course, to let them choose whether they will come to Prayers or no, to Scholastical exercises or no; this liberty will be their bane; and how heavy an account have those to make to God, who have power to restrain them, yet are of Gallio's careless temper. Brethren, let's take heed of sloth, and ease in our places; but let's be vigilant, industrious, and active for God: Let's look to all under us; let's Catechise them, keep them close to Religious and Scholastical Exercises: For Truants, idle, lazy persons, let's labour to reform them; and if they will not be conformable to Discipline, let's remove them from our Societies, lest their evil example may be the ruin of the Community. Let not such Pleas be received; for they are vain and frivolous; That Gentlemen come to learn fashions, and intent to stay but a short time, and must they be kept to exercises? It's an experimental observation, that such manner of Drones and slothful persons, do the greatest mischief by their examples unto the place where they live: And upon further experience it will be evident, that we had fare better be without such idle company than have them. Let Joshuahs' resolution be our practice: We and our houses, we and all our charge will serve the Lord. Let's quicken our spirits, and shake off drowsiness; we serve a good Master, we cannot take too much pains, nor bestow too much sweat in his service. Thirdly, this Doctrine reproves all such who put off their repentance to Old Age; what's this but to offer a corrupt thing, a lame, and a blind Sacrifice? Thy youth, marrow, vigour, strength should be given unto God. It's a Proverb fetched from hell— Angelicus Juvenis senibus satanizat in annis. I am sure ●od began with Samuel, Timothy, Josiah in their youth, and in their fresh green years they gave up themselves too God. That rare King Edward the sixth was a mirror of his Age for parts and piety in his tender years. Young Bullocks were offered up in Sacrifice, Numb. 28. 11. Fresh, green ears of corn were to be offered up to God, Leu. 2. 14. And the soul of God desires the first ripe fruits, Mich. 7. 1. Now what a great contempt is it to think, that old decrepit age, dry bones are good enough for God (that I may speak with reverence) that is to offer God the Devils leave. I do not here set a bar against the eldest, but invite them to repent, and bewail their misspent time: But this is to forewarn, and caution people not to delay repentance till old age; for 'tis doubtful whether ever thou mayst live to be old. God may cut thee off in the midst of thy youthful vanities; or if thou livest to be old, it is as doubtful whether thou mayest have grace given thee to repent then. There's a peradventure whether thou mayest repent: And God gave Jezabel Rev. 2. 21. space to repent, but she repent not,. Wherefore it is great madness and presumption, and a most high affront unto God, to run a mad career, and follow the swinge of youth, and to hope for repentance and mercy in old age. But I come to a third Use, which is for Examination. Three Use 3. For Examination. Inquiries I shall only make. 1. Whether we give God the best in the duties we perform unto him? 2. Whether we give God the best in the exercises of graces? 3. Whether we give God the best in our life and conversation? In all these things God requires a Male, and the best of that Male, in the best of the best duties, the best of the best graces, the best of the best conversation. Let's as in the presence of God, deal plainly and impartially in this Examination. 1. Then, do we give God the best in our duties? do we give God our hearts, our affections, and wills? Do we do all our duties as in the presence of God, in obedience to God, with a single eye, and respect unto God's glory? Such questions as these put home, will search to the quick. Amongst others, I shall fix only upon these three instances, eminenter non exclusive (For in all the best is to be given to God.) This Rule admits no exception. The question is, 1. Whether in hearing of God's Word, we give God the best? Q. 1. Whether in hearing we give God the best? This is a very weighty duty: And we are often enjoined to hear, Jer. 22. 29. Faith cometh by hearing, Rom. 10. 17. It's a mark of Christ's Sheep to hear his voice, Joh. 10. 27. But amongst hearers, three sorts in four miscarry, according to Christ's own computation: for there are stony, highway, thorny hearers; the Word of God is lost in all these: Only the good hearer profits by the Word, and brings forth fruit with patience. Wherefore we are not only exhorted to the duty of Hearing, but to the right manner of performing this duty; Take heed therefore how ye hear, Luk. 8. 18. Now whether in our hearing we give God the best, we are to examine three particulars. 1. How we prepare ourselves before hearing? 2. How we demean ourselves in hearing? 3. How we behave ourselves after hearing? First, before hearing there is required preparation, Eccles. 5. 1. Keep thy foot when thou goest to the house of God. Publius Scipio first went unto the Capitol to pray, before he went to consult amongst the Senators. Before we come to a Sermon, our duty is to sequester ourselves from earthly entanglements. Abraham when he went up to the Mount to Sacrifice, he left his Asses at the foot of the hill: Before the Jews offered Sacrifice, they used many washings and purifyings, Exod. 19 14. Mephibosheth dressed his feet, when he went to David. O how should we wash our hearts before we come into God's presence! Before we come into the place where the name of God is recorded, we should consider of that sovereignty, power, purity, and Majesty of God: We should get our hearts sequestered from the world; our pride, passion, and all inordinate affections should be mortified; we should have our spirits meekned; we should approach with trembling, reverence, and awful fear of the great and glorious presence of God. 2. In hearing there are two things required; Attention of the ear, and Intention of the heart. 1. There must be a serious attention; we read Luke 4. 20. The eyes of all them that were in the synagogue were fastened on him. When we go to duty, we should consider of the presence of God and Angels, and should behave ourselves with all reverence in the public Assemblies. The Preacher should be serious, grave, reverend, and avoid all affected phrases, uncouth, unscriptural speeches: He should hold fast the form of sound words. And hearers should deport themselves with all reverence: Laughing at one another, idle gazing, wanton glances, roving eyes, O! how unfit and unsuitable are they, as at other times, so especially in places of Worship. 2. In hearing there is required intention of the heart: The heart must go along with the ear; and what we hear, we must labour to let it sink into our hearts, and there make its residence: The heart must be affected in hearing; the heart must act vigorously, and be fully bend upon God. His Word is precious, and none ought to fall to the ground: Wherefore we must ruminate, ponder, meditate, apply, and labour for retentive memories. This caution is of great concernment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 2. 1. We must remember that in hearing we deal for life and immortality; we negotiate for Eternity, and drive a trade for our immortal souls: so we must hear to day, as for aught we know, we may never live to have another opportunity: Wherefore the heart must be in good earnest, with all the affections thereof set a work; The Love, Joy, Hope, Desire, all must be seriously fixed and intent upon what we hear. Thirdly, how we must demean ourselves after hearing. To this purpose I shall mention only two Duties, which if put in practice, it's without all question, that we give God the Male. First, it's required that we meditate on what we have heard: 1. We must meditate in the Word. For Meditation is the spiritual digestion of a Sermon. This Moses, Isaac, and David much practised. It fareth with a good Sermon for the Soul, as with a good meal's meat for the Body: By digesting what we receive, we thrive the better: Wherefore after we have heard a Sermon, we must call ourselves to a strict account, rubbe up our memories, and labour to make what we have heard our own, that this food may turn into our nourishment, that we may eat and make a good meal, and digest the food of our souls even to eat the roll (as the Prophet did) Jer. 15. 16. Secondly, it's required, that we yield ready obedience unto 2. We must yield obedience unto the Word. the Word of God: For not the Hearers, but the Doers of the Word shall be justified. The life of a Preacher is the Application, and the life of a Sermon in Preaching and hearing, consists in the particular Application: what we hear, we must apply, and practise in our lives. Thus we give God the Male in our hearing. A Second Duty wherein we are to examine ourselves in, is Q. 3. Whether we give God the Male in our prayers. whether we give God the Males in our prayers, and supplications? Prayer is a great part of our religion, a great part of worship, wherein God is glorified; wherefore I must take the best pains I can to examine this point; whether in our prayers, we give God the best? whether we offer a Male, and not a corrupt thing? For trial whereof, I'll lay down some distinguishing characters, to difference the precious from the vile. 1. Prayer must be humble, so did Abraham pray, Gen. 18. 27. so David prayed in a most humble manner, 2 Sam. 7. 19 so Jacob, 1 Prayer must be humble. Gen. 32. 9 There's required an humble reverential frame of spirit in our approaches and applications unto the throne of grace. Consideration of God's transcendent majesty and greatness, and the apprehension of our own vileness should cause us in an humble manner to make our addresses, and prefer our supplications unto the great God of Heaven and Earth. Consider likewise thou art a Creature, dust and ashes, a worm, and no man, a sinner, a Rebel, an enemy to God, by nature a child of wrath, This Consideration should humble thee in the presence of the Lord. 2. Prayer must be in faith, Mat. 21. 22. No prayer but that of faith can be accepted: No service but of a Believer is any 2. Prayer must be in Faith. whit available in the sight of God: It's the prayer of a righteous man, which availeth much: And only believers are accounted righteous in the sight of God. 3. Prayer must be fervent, James 5. 16. Qui timide rogat, docet negare. 4. All Prayer must be put up in the name of Christ Joh. 15. 6. 3. Prayer must be fervent. 4. All Prayer must be put up in the name of Christ. 5. Prayer must be with perseverance. 6. Prayer must proceed from the spirit of Adoption. No petition can be excepted unless it be preferred in the name of Jesus Christ. 5. This Prayer must be with perseverance 1 Thess. 5. 17. Will the Hypocrite (saith Job) pray always? will he always call upon God? 6. Prayer must proceed from the Spirit of adoption Gal. 4. 6. Many have a gift and are strangers to the grace of prayer. Many use a form, and yet are unacquainted with the Spirit of prayer. Many use prayer as a duty, few as a means; Wherefore we must shadow forth the spirit of prayer, by these propertyes. 1. There's a warming of the heart, the heart poureth out its self before the Lord: Hence comes groans, sighs, supplications. The heart is seriously affected. Prayer is rather heart labour, than lip labour, and the heart breaks, and pants after God in prayer: So was Hannah affected, in pouring out her heart, before the Lord. 2. There is a Childlike language; There is Abba, Father. 2. Gal. 4. 6. There is much difference between the language of Children, and Slaves, God's children learn his language, and they come as children unto a Father. 3. Their aim, ends, and designs are God's honour and glory: 3. Self-ends and interests, do not set men on work to pray; the spring that moves, is love to God, his honour and glory and the end and aim they drive at, is the glory of God. In the next place its inquired, How may we give God the Q. 2. How we may give God the Male in receiving of the Sacrament? Male in receiving of the Sacrament. For Answer hereunto we are to note, that if we rightly examine ourselves, we may participate of the Sacrament; To which purpose I will set down. Self-examining-objects, Self-examining-propertyes, and Self-examining-graces. 1. For self-examining-objects, and they are either thoughts, Words, and Deeds; as 1 For our Thoughts, we must examine whether they are sanctified 1. Self-examining-objects. 2. Self-examining-Propertyes. 3. Self-examining-graces. Jer. 4. 14. 2. As for Words, they must be such as minister grace to the hearers, Col. 4. 29. and 3 As for our Actions, they must be such as become the Gospel. Phillip 1, 27. 2. For self-examining-propertyes, they must be, 1. Through and Impartial, we must take notice, both of less and greater sins: No sin must escape us, without due and serious examination. 2. Regular; The rule of the word must be that whereby we must try and examine our whole life, we must bring all to the Law and Testimony: Then 3. For Graces, we are to examine in these especially. 1. Knowledge is required, whether we discern the Lords body: An Ignorant, blind devotion is abominable, and rejected by God; we must know the nature of a Sacrament, the Institutor, the end of it: we must know our happiness by creation, our misery by sin in Adam's fall, our restored condition by Christ's Redemption, the benefits of Christ's purchases, viz. Justification, Sanctification and Glorification. 2. Faith is required, and this must not be Temporary, Historical, Dogmatic, but a Justifying faith, such a one as purifieth the heart, Act. 15. 9 as is unfeigned and worketh by low. 3. Repentance, this must be Evangelical: This Repentance must have these fruits 2 Cor. 7. 10, 11. 4. Love, both love to God, and love to the Brethren: Joh. 13. 47. Love is the badge of a Disciple. 5. New obedience, newness of life is required, Isa. 55. 7. And thus we must give God the Male, in the celebration of his Ordinance. But the next Question hath some affinity unto this: Q. 2. Whether we give God the best in our graces? Q. 2. Whether we give God the best in our Graces? Not to instance in what I instanced before, I'll propound other instances, viz. In Humility, Meekness, Temperance, Wisdom. 1. Do we give God the Male in the exercise of the grace of Humility? There may be a voluntary Humility, and a natural humble carriage, but the question is, whether we have that Humility which is of the same stamp with spiritual Poverty? whether self be emptied, Christ advanced. 2. For Meekness; there's in some a more natural inclination to Meekness: But when we are provoked to wrath, do we then show meek spirits to bear and forbear with others? to overcome evil with good, to heap coals of fire upon enemy's heads? 3. For Temperance; where is our sober, temperate carriage, in Abstinence and Moderation? Phil. 4. 5. 4. For Wisdom; do we labour for Wisdom, Divine Wisdom, and honour God with it? lay forth our parts, interests, and all to honour God withal? Q. 3. Whether we give God the Male in our whole life & conversation? Q. 3. Then the last Question is, whether we give God the Male in our whole Conversations? To which purpose by way of character we must decipher out such a Conversation. 1. It must be holy, 1 Pet. 1. 15. 1. Holy. 2. Sincere. 3. Universal. 4. Wise. 2. It must be sincere, 2 Cor. 1. 12. 3. It must be universal, Ps. 119. 6, 101. 4. It must be wise and ordered with discretion; the wisdom of the Serpent is required as well as the innocence of the Dove. 5. Fruitful. 5. It must be fruitful in the exercise of good works: A Christian Conversation is not barren, it must bear twins. 6. Regular, 6. It must be regulated according to the Gospel, Phil. 1. 27. Use 4. For Direction. The fourth Use in order is for Direction: For the better setting home this Use as may be most profitable for you, I shall endeavour to answer two Queries. The first whereof is; what impediments and obstacles we should remove that hinder us from giving God the best? Then secondly; What special duties are required to show the Q. 1. What Impediments are to be removed. Imped. 1. Ignorance. sincerity of our hearts, that we offer God the Male, even the best of all our services? For answer unto the first Question; the Impediments are these especially. 1. An ignorant, blind mind; when people understand not the excellency of Jesus Christ, they will brayed of the Gaderenish humour, they prefer their swine before him. There's ignorance sufficient, when they asked, what is thy Beloved more than another beloved? Cant. 5. 9, 10. But the Spouse gives an experimental answer, v. 10. My Beloved is white and ruddy, the chiefest of ten thousand. 2. A frothy and vain spirit: How many entertain a low and Imped. 2. A frothy vain spirit. cheap opinion of Religion, and think any thing will serve, as if any thing were good enough for God? Such a slight service was done by Gehazi, he went on before, and laid his staff upon the child, and there was no appearance of life in the child; but the Prophet Elisha laid his hand on the child's hand, his mouth on the child's mouth, etc. and in good earnest set upon the work, and the spirit of the child revived. It's the observation of a Reverend Mr. Jerem. Burroughs. and precious Divine, that of all spirits, he desired to be delivered from a frothy spirit: it's therefore a matter of lamentation, and aught in good earnest to be bewailed, to consider with what irreverence, formalities, and slightness of the spirit many set upon duty; some will pray partly between sleeping and waking, so drowsily, that they can scarce pronounce their words aright; Others will mumble over a few words of course in their beds. Neither of these think of that reverence that belongs to the great God of heaven and earth, and that he requires the Male, the best we can offer unto him. A third Impediment is a worldly spirit: A heart swallowed up Imped. 3. A worldly spirit. with the love of the world will never give God the best; such spirits will grudge any thing for God, because the world hath seized on their spirits, and took up their affections: Their breath, words, conversations, even all favours of the world. Now this love of the world is the root of all evil, and enmity against God: Demas forsook the Apostles society: The young man preferred earthly treasures before heavenly; where the world sits close, and the heart is enamoured with the love of the world, there Christ's riches and his excellencies are undervalved. A fourth Impediment is an unbelieving heart. Christ is not a Imped. 4. An unbelieving heart. whit regarded amongst unbelievers; only believers account him precious, 1 Pet. 2. 7. He that knew the worth of the pearl of price, and believed there was such virtue in it, sold all to purchase it, Mat. 13. 46, 47. These Impediments being removed, some special duties ought to be practised. 1. Always set before thine eyes the great God of heaven and Dut. 1. Set God before thine eyes. earth, as omnipresent, pure, and omnipotent, who seethe, knoweth, and searcheth all hearts. This consideration will make thee afraid to present any thing vile and refuse unto so great, so holy a Lord God. How thou prayest in thy closet, what thy secret, reserved thoughts are, what thy intentions are in any duty, all are naked unto that great and glorious Majesty with whom thou hast to deal. 2. Labour for sincerity of heart. That's it which will carry thee Dut. 2. Labour for sincerity of heart. through all brakes, briars, difficulties, and perplexities whatsoever. It's said, Asa's heart was upright, there's a nevertheless put in, 2 Chron: 15. 17. It's this which comforted Hezekiah when the sentence of death was passed against him, 2 King. 20. 3. It's that which God requires, even truth in the inward parts, Ps. 51. 6. It's that which is the cause of rejoicing, 2 Cor. 1. 12. Nathaniels' character, to be an Israelite indeed without guile: Joh. 1. 47. The upright are they which love Christ, Cant. 1. 4. And they are God's delight, Prov. 11. 20. Their Tabernacle shall flourish, Prov. 14. 11. Their high way is to departed from evil, Prov. 16. 17. They walk surely, Prov. 10. 9 and no good thing will God withhold from them, Ps. 84. 11. Their end is peace, Psal. 37. 37. Upright walking with God will carry a man through all troubles whatsoever, and in life and death will yield matter of abundance of consolation. 3. Embrace the present season of Grace; Seek ye the Lord whilst Dut. 3. Embrace the present season. he may be found, call ye upon him whilst he is near, Isa. 55. 6. Now give God your strength and marrow, and lay aside all delays, Apologies, and Procrastinations. 4. Be much in Prayer and Supplication, that what ever thou Dut. 4. Be much in Prayer. dost, what duty, whatsoever service thou offerest unto God, that he would accept thee through Jesus Christ. As the Ancients held the Plough and prayed, so hear and meditate on God's Word, keep the Lords Sabbath holy, and pray for a blessing upon all from heaven: Bless Lord his substance, Deut. 33. 11. 5. Make Religion thy work, the grand design thou drivest: Let Dut. 5. Make Religion thy work. thy general calling as a Christian have the pre-eminence of thy particular calling in the world; Seek first the Kingdom of God, Mat. 6. 33. The last Use is for Consolation unto those who to the utmost in Use 5. For Consolation. sincerity of heart endeavour to walk before the Lord. Thus Enoch walked with God, Gen. 5. 24. Zachary and Elizabeth walked in God's Commandments blameless, Luk. 1. 6. David was a man after Gods own heart: Yet the best of God's children have their failings, Jacob confessed himself not worthy of the least of God's mercies, etc. David confessed himself as foolish as a bruit Beast, and wise Agur acknowledged that he had not the understanding of a man. It's a great cause of grief, and a burden to the spirits of God's dearest children, to consider how much they fail in duties: Their dulness, deadness, disorder of spirit much afflicteth them. What I shall further add shall be comprised in these ensuing considerations. Consid. 1. Infirmities are incident to the best. 1. Infirmities are incident unto the best of Christians; I sleep (saith the Spouse) Paul complains of a body of sin, and of flesh, and of an antipathy between flesh and spirit. 2. God's children allow not themselves in sin, but mourn Consid. 2. God's children allow not themselves in sin. Consid. 3. Sincerity is accepted. Consid. 4. Where sincerity is, there is an endeavour after more grace. Consid. 5. Others examples are not just standards Consid. 6: Perseverance shall obtain the Crown. for sin: Sin is their exceeding great grief and burden. 3. Where the heart is sincere, it is accepted; a willing mind is accepted, 2 Cor. 8. 12. 4. Where the heart is sincere, it is not contented with what it hath already attained, but labours for more grace, Phil. 3. 13, 14. 5. Consider, that others examples and attainments are not that standard, for every one to measure himself by: No examples but that of Jesus Christ is every way authentic. Some will say on one hand, Such and such go no further, and will not this serve my turn? others say, such go so fare, and if I cannot come near them, I may justly suspect myself to be an Hypocrite. Neither this nor that must determine us. 6. And lastly consider, that Perseverance shall obtain the Crown, Rev. 2. 15. Many begin well, and fly back. Of all, Apostates are most hated by God: But as for such who persevere in Grace, and walk in sincerity before the Lord, these shall be happy unto all Eternity; these having been faithful unto the death, shall receive a Crown of Life. * ⁎ * The End of the Second Decad. A THIRD DECAD OF SERMONS. PREACHED TO THE UNIVERSITY, AT St MARY'S IN OXFORD. By HENRY WILKINSON, D. D. and Principal of Magdalen Hall in OXFORD. 2 Tim. 1. 13. Hold fast the form of Sound Words, which thou hast heard of me, in Faith, and Love, which is in Christ Jesus. OXFORD, Printed, by W. H. for THOMAS ROBINSON Anno Domini M.DC.LX. TO THE READER. I HERE present unto thee (Christian Reader) A third Decad of Sermons, of the same complexion with the rest, answering those two immediately preceding, as face in water answers face. By them the Author may be known to be one and the same man, not varying a whit from his Principles, by reason of vicissitude of times. The first of these Sermons was preached at the Public Act, and was formerly printed which (notwithstanding the derision of some) through the Encouragement and approbation of others (whose Judgement I prefer many degrees before my own) is now again presented to public View in this second Edition. None of the other sermons of this Decad, and none of the two other Decades were ever yet printed before: neither had now, if some both Godly and Learned (who are better able to judge) had not thought fare better of them, than I ever durst of any thing of my own notwithstanding what pains soever it cost me. It's fare from my Intention to justify myself, but I shall always with Jacob acknowledge myself, not worthy of the least of all the mercies, and of all the Gen. 32. 10. truth ᶜ which the Lord through riches of mercy hath showed unto me. It cannot be denied, but aught to be acknowledged with renewed thankfulness, that now adays we have more helps on all hands, if we had our eyes in our Heads, and greater advantages than our Predecessors ever enjoyed since Printing came up: And since the Gospel in its Purity and Liberty was restored unto England (as Reverend Latimer used to pray that God would restore the Gospel unto England once again, once again) We have variety of Prices both by printing and preaching, put into our hands to get divine wisdom withal. Oh! that we had this great mercy of mercies vouchsafed to us, that the Lord would bestow upon us such good hearts as to Husband, and improove all those spiritual Talents for the best advantage of our immortal souls. That saying of a Learned Author hath often come into my deliberate thoughts— Ideo scribuntur omnes Libri, ut unus emendetur conscientiae. Now if by any thing that I have wrote, the of Christians may thrive the better, and be built up in their faith, I have my desire accomplished. Not unto me, not to the best of my pains and endeavours, but unto the name of Jesus Christ be all the praise and glory. It's not my purpose to detain thee (Reader) in a longer Epistle. Only thus much I thought good to premise, to assure thee that this last Decad is of the same stamp, and breaths forth the same spirit, and pursues the same plain stile with those two which according to order went before; The design I only drive at (as fare as I apprehend) is the eternal good of mine and thine immortal soul; so that our profiting may appear unto all, that some addition may be made unto our spiritual stature. Be pleased therefore to read deliberately, and to join prayer and meditation with reading. Lay aside all prejudicated opinions, and through the meanness of the Instrument, look with the eye of faith unto Jesus Christ the great Counsellor, and Prophet, who directs and instructs his people, and guides them unto all truth: And what ever good thou receivest, give Christ the praise of all, and set the Crown upon his head alone. And in thy serious addressesse unto the throne of grace, remember him which in love to thy soul hath made these sermons public. Do not despise the day of small things, undervalue not the Rear of the Christian Army. Do not entertain a slight opinion of any of the meanest, (yet faithful) Labourers in God's Vine-yard, who desires and endeavours to approve himself faithful; such a one I desire to be, and remain Thy servant and Brother in Christ Jesus, HENRY WILKINSON. The Contents of the Third Decad. SERM. I. 2 COr. 5. 20. Now than we are Ambassadors for Chri●t, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. The Context expounded. p. 2, 3, 4. The Text divided and expounded, p. 5, 6, 7. The Doctrine handled by proving, and improoving all by particular Application, p. 9 The Doctrine proved first by Scripture, p. 10, 11. Then by three Reasons, 1. From four Properties of Ambassadors, p. 12, 13, 14, 15. 2. From the Benefit of a reconciled estate, p. 16. 3. From the misery of an unreconciled estate, p. 17. Use for Exhortation, 1. To Ministers, p. 17, 18, 19, 20, 21, 22, 23. 2. To people, p. 25. 3. Characters of a reconciled estate, p. 27, 28, 29, 30. Five Motives, p. 31, 32, 33, 34, 35, 36. SERM. II. HEb. 1. 14. Are they not all Ministering spirits sent forth to Minister for these, who shall be heirs of salvation? Text divided, p. 38. Doct. It pleaseth God to make use of the Ministry of Angels, for the good of his Children, p. 38. Q. 1. What Angels are, p. 39, 40, 41. Q. 2. How many sorts of Angel sthere? p. 42, 43. Q. 3. What are the offices of Angels? p. 43, 44, 45, 46. Q. 4. Whether every Saint hath a peculiar Angel keeper? p. 46, 47. Q. 5. What is the knowledge of Angels? p. 47, 48. Use 1. For Information in 2 particulars, p. 49, 50. Use 2. For Instruction in 3 particulars, p. 50. Use 3. For Consolation in 3 particulars, p. 51. SERM. III. 2. CHron. 16. 9 The eyes of the Lord run to and for throughout the whole earth, to show himself strong in the behalf of those whose heart is perfect towards him, p. 52. Text divided, p. 53. Doct. 1. That there is a Providence of God, which extends itself to the ordering and governing of all the creatures throughout the whole world, p. 55. The Doctrine proved by Scripture, p. 55, 56. And by 6 Reasons, p. 57, 58, 59 Of the nature of Providence, p. 59, 60. Use 1. For Confutation of Epicures etc. p. 61. Use 2. For Reproof, ib. Use 3. For Instruction in 6 Duties p. 61, 62. Doct. 2. As there is a general providence towards all: so there is a special distinguishing Providence towards all God's children, p. 62. Doctrine proved by Scripture example, p. 62, 63. By 6 Reasons p. 64, 65. Use 1. For Reproof, p. 65. Use 2. For Instruction, p. 66. Use 3. For Consolation, six Duties pressed▪ pag. 66. 67. SERM. IU. I Sai. 66. 6, 7. Ye that make mention of the Lord keep not silence, and give him not rest, till he establish, and till he make Jerusalem a praise in the earth. The Text divided and expounded, p. 69, 70, 71. Doct. That its the obliged duty of all the Children of God, to be earnest and assiduous suitors at the Throne of Grace in the behalf of the Church of God, p. 72. Method of handling the Doctrine, 1. By propounding parallel Examples, p. 72, 73, 74. 2. By Scripture Precepts, p. 74. 3. By 3 Reasons, R. 1. In respect of God, p. 75. R. 2. In respect of prayer, p. 76, 77, 78, 79. R. 3. In respect of the Church, p. 79, 80. Use for Reprehension, p. 80. 81. Use 2. for Exhortation, p. 83. 4. Things especially to be prayed for, p. 83, 84, 85. 2. Motives, p. 86, 87. Use 3. for Direction. 1. We must pray in faith, p. 87. 2. With fervency, ib. 3. With perseverance, p. 88 Use 4. for Consolation, ib. SERM. V. GAl. 5. 24. And they that are Christ's, have crucified the flesh, with the affections and lusts, p. 89. Doct. 1. That there are a peculiar people that are Christ's, and have special Interest in him, p. 89. Doctrine proved from Scripture Testimony, p. 90. What it is to have Interest in Christ? ib. 4. Reasons drawn, 1. From the Promises 2. From the Father's Donation. 3. Christ's Redemption. And 4. From the sanctification of the spirit, p. 91. What are the Benefits of those that are in Christ! Ans. In five particulars, p. 91, 92. Use 1. for Consolation, p. 92. Use 2. for Exhortation, ib. Use 3. of Examination: five Notes of Trial, ib. Doct. 2. Those that have Interest in Christ, have crucified the flesh with the affections and lusts, p. 93. Method propounded. 1. What's meant by flesh? p. 93. 2. What's meant by affections and lusts? ib. 3. What's meant by crucifying the flesh? p. 94. 4. The Doctrine proved by three Reasons, p. 95. Use 1. for Information, p. 96. Use 2. for Reproof of three sorts, p. 96, 97. Use 3. for Exhortation, pressed by three Motives, p. 97. Use 4. for Examination, four Properties of a Crucified person, p. 98, 99 Use 5. for Direction, 1. What we are to Crucify, p. 99 2. What duties are to be put in practice, Ans. in 7 Duties, p. 100, 101. Use 6. for Consolation, An Objection ● answered in six particulars, p. 101, 102. SERM. VI ROm. 5. 8. But God commendeth his love towards us, in that whilst we were yet sinners Christ died for us, p. 103. The Context opened, p. 103, 104. Doct. That the death o● Christ for sinners is an Evident Demonstration of the Love of God the Father, and of the Lord Jesus Chri●t, p. 104. Method propounded. 1. By explication. Q. 1. Wherein consists the love of God the Father? Ans. p. 105. Q. 2. Wherein consists this love of Chri●t? ib. and p. 116. Q. 3. Did not Heathens die, where lieth the difference, Ans. p. 109. six Propositions, p. 109, 110, 111, 112, 113. Three Objections answered, p. 113, 114, 115. Use 1. for Information in five Particulars, p. 115, 116. Use 2. for Examination, six fignes given o● those that have Interest in this distinguishing love, 116, 117, 118. Use 3. for Exhortation, branched into six particular Duties, p. 118, 119. Use 4. for Comfort, four Benefits of this special l●ve, p. 119, 120. SERM. VII. 2 TIm. 2. 19 And let every one that nameth the name of Christ depart from Iniquity, p. 120. The Context opened, p. 121, 122. The Text divided and expounded, p. 123, 124. Doct. That wheresoever there is the Profession of Christianity, there ought to be a Godly life and Conversation, every way suitable and correspondent therewith, p. 124. The Doctrine handled. 1. By Scripture Testimony, p. 125. 2. Confirmed by four Reasons, 125, 126. 3. Applied in four Uses, 1. for Information, p. 127, 128. Use 2. for Examination, four Characters, p. 129, 130, 131. Use 3. for Exhortation in three Motives, p. 131, 132. Use 4. for Direction, 1. How we must departed from Iniquity? Ans. four ways, p. 132. 2. What means must be used? Ans. 6 Means directed, p. 133. 134. SERM. VIII. JOh. 8. 24. For if ye believe not that I am he, ye shall die in your sins, p. 135. Context opened, p. 135, 136. Doct. That of all sins, infidelity especially is a grand-damning sin against the Gospel. Method, propounded. 1. What Infidelity is? Ans. in five particulars, p. 137, 138, 139, 140 2. The Aggravations of unbelief in 6 particulars, p. 141, 142. 3. By 5. Arguments the Doctrine is confirmed, p. 142, 143. 4. The Doctrine is applied in 6 Uses. 1. For Reproof, p. 145. 2. For Caution in 4 particulars, p. 146, 147. 3. For Exhortation in 2 Motives. 1. Drawn from the Benefit of faith, p. 147. 2. From the mischief of unbelief, p. 147, 148. 4. For Examination 5 signs of faith, p. 148, 149. Three signs of unbelief, p. 149. 5. For Direction, 4 directions, p. 150. 6. For Consolation in 5 particulars, p. 150. Objections of unbelievers answered, p. 151, 152, 153. Objections of Misbelievers answered, p. 153, 154. Objections of Weak-believers answered, p. 154, 155, 156. SERM. IX. HAb. 3. 18. Yet I will rejoice in the Lord, I will joy in the God of my salvation. The Context opened, p. 157, 158. The Text divided, p. 160. Doct. Amidst all sorrows, lossesse, and crossesse, joys, supplies and comforts are to be found in the Lord our God, p. 161. 4. Arguments in the Text explained, p. 163, 164, 165. 5. Demonstrations added for Confirmation, p. 167, 168, 169, 170, 171, 172, 173, 174, 175. Three Uses, 1. For Consolation, p. 176, 177. 2. For Exhortation. 1. To make God our joy, p. 178. 2. To make God our Treasure, p. 179. 3. To make God our Refuge, p. 179, 180. Use 3. For Direction. 4. Impediments to be remooved, p. 181, 182. 3. Duties to be practised, p. 182, 183. SERM. X. ROm. 12. 2. But be ye transformed by the renewing of the mind. Doct. Every Person who is really Converted, is transformed and changed in the renovation of his mind, p. 184 Method propounded. 1. What's understood by transformation: Ans. p. 185, 186. 2. What's meant by the renewing of the mind, p. 187. 3. The Doctrine by Scripture proved, p. 188, 189. 3. Cautions premised, p. 189, 190. 4. The Doctrine applied in 4 Uses, 1. For Information, p. 190. 2. For Examination wherein are 6 False glasses discovered, p. 191, 192, 193, 194, 195. Three signs of Real Conversion, viz. Universality, Sincerity, and Perpetuity, p. 196, 197. Use 3. For Exhortation, 3 Motives pressed, p. 197. Use 4. For Consolation, 3 Privileges of such as are really converted, p. 198. ERRATA. Pag. 4. Marg. r Calvin: In the same margin r delect i. p. 124. Marg. r. nominet credens verum discedat. p. 125. l. 14. r. implied. p. 127. l. 20. r. Angel. p. 185. l. 7. r. then. p. 186. l. 10. r. soever. p. 186. l. 16. r. which is. Other Erratas the Reader is entreated to amend. DECAD III. OF SERMONS, PREACHED AT Saint MARY'S OXON. 2 Cor. 5. verse 20. Now than we are Ambassadors for Christ, as though God did Sermon. 1. at S. Maries Oxon July. 11th 1658. being Act Sab bath day morning. beseech you by us, we pray you in Christ's stead, be ye reconciled to God. WIthout controversy, great is the mystery of Godliness. 1 Tim. 3. 16. The word * Omnium confessione magnum Ambros. Ad verbum declarat paribus verbis loqui, ut iis solent qui petentibus assentiuntur. Beza. in Luc 22. 6. Ezek. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries an Emphasis with it in the determination of the Apostle. And what he asserts, he as strenuously proves by an induction of particular instances in the place forecited, viz. God was manifest in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world received up to Glory. Every one of these taken severally is a transcendent mystery, as we read in Ezekiel, There was a wheel in the middle of a wheel: So here is one mystery involved in another. Now forasmuch as we find the Well deep, and have not wherewith to draw, since we are not able to fathom the depths of such mysterious things, let's all as one man stand astonished with an holy admiration of the wonderful counsels of God, lay aside all curious disputations and learn to believe. However so far forth as we can meet with a Scripture Clue, we may not be wanting in our best endeavoures to wind ourselves out of all the Labyrinths whatsoever. Now to the business that lies before me, even the great mystery of Reconciliation (which I have selected for the Argument of my ensuing meditations) that I may the better clear a passage to my Text, I'll review what the Apostle principally instanceth in, as one of the greatest mysteries 1 Tim. 3. 16. of Godliness, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is the stupendious, unparallelled mystery of the Incarnation of the Son of God, and this leads the Van to all the rest, as having priority of dignity and order both. This is one of those mysteries which the Angels desired to peep into, 1 Pet. 1. 12. They stoop down, and with all diligence sift and inquire into these mysteries. And if a comparison Prono capite & propenso collo accurate introspiciunt Beza. Omnia summa diligentia explorant, ac contuentur diligenter. Are●. Zach. 13. 7. may be admitted with mysteries amongst themselves, questionless this mystery of the Incarnation of Jesus Christ, is the mystery of mysteries. Eternity itself will be little enough for us, fully to comprehend it. That the Lord Jesus Christ, the Eternal Son of God, equal with the Father, fellow, and fellowlike with God, as great, and as good as himself, should assume humane nature, and unite a clod of earth unto his Divine person, and become Immanuel God with us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person by an hypostatical union; the tongue of men and Angels can never enough enhance the singularity of this mystery. That this may be shadowed forth according to our capacity, Q. A. my endeavour shall be to solve one grand question, viz. What was the great design and end of Christ's incarnation? I answer with the Apostle Paul, * Hinc non est cur miremur tam sero Christum venisse in carnem, venire enim debuit non cittus quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coelestis Patris exacta esset. Pareus in Loc. Gal. 4. 4, 5. But when the fullness of time was come God sent forth his Son made of a woman made under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons. Further the Apostle gives an attestation unto this truth, 1 Joh. 3. 8. For this purpose was the Son of God manifested that he might destroy the works of the Devil. Wherefore to accomplish this great work of Redemption and destroy the works of Satan (through harkening to whose temptations man fell from God) Jesus Christ the middle person in the Trinity, the beloved Son came down from the bosom of the Father to make up the breach and reconcile man the party offending, to God the party offended. And this is that ministry of Reconciliation given, and entrusted to the Ministers of the Gospel to declare, proclaim, and publish. v. 19 To wit that God was in Christ reconciling the world unto himself. It's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This sets forth * Emphasin habet quod dicit Deum fuisse in Christo. Neque enim Deus in Christo fuit, quemadmodum in omnibus aliis rebus est, sed in ipso De it as Corporaliter habitavit. Zuingl. in Loc. the Deity of Christ and further this plainly evinceth that this reconciliation was not of yesterday, but that there were transactions, and negotiaions between God the Father, and God the Son concerning this admirable contrivance even from all Eternity. Each syllal●le breaths forth love, bowels and wisdom raised to the very highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and highest pitch. Here is singular matter for meditation, That when the Angels were passed by, and left without a Mediator, yet notwithstanding there should be Treaties of Peace before the foundation of the World was laid, to reconcile so vile a thing as the World, sinful man unto the most holy God, by Jesus Christ: Here's met altogether in one a concurrence of Wisdom, Mercy, Goodness, Graciousness, and Loving kindness. Yet though they were all put together, they come infinitely short in the representation of that superabundant love of God in Jesus Christ which transcends all degrees of Comparison. But the next Question will be, How is this Reconciliation Q. A. wought? The answer is given in the subsequent words, Not imputing their trespasses unto them. God doth not reckon, account (so the word * Significat tum generatim aestimare, sive apud se statu●ere, tum specia tim imputare sive reputare. Vorstius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports) nor lay the sins of his people to their own charge, but charge them all upon Christ their Surety. And most just it is that an innocent person should pay the debt, when he becomes engaged as a Surety, notwithstanding those Rotten cavils of the blasphemous Socinians, against the truth in this particular. Luther hath a strange passage to this purpose, that Christ was peccatorum maximus. Such speeches (though I much honour Luther, and conceive him to be a man of an excellent spirit) I confess as are not safe to use, and I would many now a days were more cautelous than to adventure their fancies too far, (as it's too apparent they commonly do through self admiration) lest they outrun their judgement: But as there are some, that rather will lose their friend than their jest, so there are some that will rather lose their Religion than a wild new coined opinion. Yet (with submission to better judgements) I conceive that Luther in the saying forementioned implies no more than what Calvin, Musculus, Zuinglius, and other reformed Divines have expressed, viz. That Christ was peccatorum maximus imputatione tantum; and for this assertion we have a ground from the Apostle, vers. 21. of this Chapter, * Sicuti in victimam rejicebatur olim Maledictio hominis i● a Christi damnatio nostra absolutio fuit. Calv. Q. A. He was made sin for us (i. e.) by assuming the Vers. 21. nature of offenders, and imputing the guilt of their sins to himself, and so making satisfaction unto the Father, and imputing his Righteousness unto them for Justification. But then another question will be propounded, Who are the Commissioners entrusted in the declaration of this Doctrine? The next words specify, and hath committed unto us the word of Reconciliation. In the 18. verse it's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given to us; plainly evincing, that the declaration of these good tidings is the gift of GOD. But here in the 19 verse it's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; having committed unto us, or put in us. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth putting, or placing, intimating that a Minister of the Gospel should have the Doctrine of Reconciliation first fixed and placed in his own heart, and so speak from his own heart to the hearts of others, and so comfort others with those comforts wherewith he himself hath been comforted in particular. The note which * Peculiar is hujus formula emphasis qua significatur, & cor loquentis à Domino impelli, & linguam ●egi & authoritate docendi praeditos esse, qui divinitus sunt ad hoc munus del●cti. Beza. Beza gives on the place. I conceive very apposite to my purpose, This is (saith he) a peculiar Emphasis of this form of speaking, whereby is signified that the heart of the speaker and tongue likewise are ruled and moved by the Lord. And the said learned Critic and Judicious Expositor adds another very seasonable observation— And those who from above are appointed to this work are endowed with authority to teach. Now my text is the Use and Application of this Doctrine of Reconciliation. This 20. Verse is an illative conclusion drawn from the premises delivered in the 19 verse. In the former there's set forth the Reconciliation on God's part: He though pars laesa the party injured, contrives and designs this great work of Reconciliation. In the latter is set forth the Reconciliation on our part. We who are the Offenders and Rebels against God, are invited and entreated by the Ministers of the Gospel, the Ambassadors of Jesus Christ, we would not try conclusions with God but forth with lay down our Rebellious weapons, & embrace the word of Reconciliation. Although the Reconciliation long since is perfectly made on God's part, & Christ is a perfect Reconciler, & thorough-working Intercessor, yet there is required a spirit of Application on our part. This then is the grand design we drive at in our Ministry, It is the sum and substance of our whole Gospel-Embassy, to pray and beseech people to be reconciled unto God. In which words two main Generals lie obvious to our view, viz. The Minister's Dignity, and Duty. The Text divided & opened. 1. For the Minister's Dignity. Before I raise Observations, I shall premise a brief Paraphrase upon the words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Now than we are Ambassadors for Christ, or rather, as most agreeing with the Original, Therefore we do the 1. The Minister's Dignity. office of Ambassadors we act in our office, we are now upon our work, and are even now adoing our duty, and negotiating in our Embassy for Christ: Legatione fungimur, so Calvin, M●sculus, Junius, Zuinglius, and Beza render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Vulgar edition (though I am far from believing it to be Authentic) herein concurs with those Orthodox Interpreters. And wherein the Vulgar Edition (though rarely) is Orthodox, we will not disown what is truth, though from an adversary. For we usually say— Virtus laudator in host. In my apprehension it was a speech that savoured of malice and envy in a high measure in Maldonate who though he could not Maldenatus. but acknowledge calvin's Exposition to be good, yet concludes. Quia Calvini est interpretatio, nolo: like that cause less anger Non amo te Sabidi nec possum dicere quare Hoc tantum possum dicere, non amo te. Now for the Grammatical construction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are not ignorant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Radix or Theme whence it is derived and signifieth an ancient man, a person of respect, gravity, and veneration; and sometimes is applied to Prince's Ambassadors, who usually have those qualifications. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Suidas. Suidas an accurate Master in that Language, tells us the original of this name: There were (saith he) certain Philosopher's who went Ambassadors with Areobindus into Persia viz. Damascius the Syrian, Simplicius the cilician, Eulalius the Phrygian, Priscianus the Lydian, Hermias and Diogenes Phenicians, Isidorus of Gaza; and these returned home with great profit and honour, and these enjoyed great privileges for their faithful service, and were afterwards had in great estimation. So that hence it evidently appears, that Ambassadors were persons of high repute and estimation amongst the Heathens. If▪ Ambassadors of Heathen Princes were set at so high an estimate, and if so much respect was showed unto those whom Kings on Earth did honour, what then shall be done unto all those whom the King of Heaven will honour? The Ambassadors in the Text are better and greater than all others, as being Ambassadors of Jesus Christ— * Bibl. Polyglott. Nos itaque vice Christi supplicamus: This agreeth with the Arabic version. We pray you in Christ's room or stead. * Ex praemissis authoritatem Apostolatus sui colligit. Musc. in Loc. Hence (as Musculus observes) the Apostle proves the Authority of his Apostleship. For the Apostle did not receive his commission of men, nor by men, but from Jesus Christ. Whence * It a vos o Corinthit non secus accipere debetis, ac si ipse coram astaret. Bulling. in Loc. Bullinger infers, That those things which Gods Ministers command in the name of Christ, people ought not otherwise to receive them, then as if Christ himself stood by and commanded them. The Ministers of the Gospel may not run upon their own Errand, but upon Christ's. His Messengers and Ambassadors they are, and therefore it concerns them in an especial manner, to discharge with all fidelity, that weighty trust reposed in them. Now having heard of the Dignity of Gospel-Ambassadors, let's inquire into their Duty. God never advanceth any to great Dignities, where he expects no great Duty: The greater the Minister's Dignity, the greater Duty is incumbent upon them. More particularly. 1. Let's take notice of the substance or the contents of the Apostles Embassy, and that is in his own name, and in all the names of the Ministers of jesus Christ, to beseech and entreat people to be reconciled unto God. The Text expresseth it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in loc. chrysostom notes upon the place. It is not said (saith he) Reconcile God to yourselves, for God doth not make the breach, but reconcile yourselves to God. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth commutare, alium facere, to change, so as to make a man another kind of person; of an enemy to make him a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est facere, ut quis ex alienato fiat gratiosus. Alsted. Friend: Reconciliation according to the nature of the word, presupposeth a breach: And indeed there was the greatest breach that ever was made by reason of the sin of man. Man was in favour whilst he continued in the state of Innocency; he had rectitude of judgement, a right order of affections, an exact memory, but by reason of Adam's prevarication, all these were defaced, God's anger procured, and man thrown out of Paradise; so that of a Favourite before, he is now accounted an Enemy. Here then is the labour, here is the work and grand employment of the Ambassadors of the Gospel, to entreat Sinners, Enemies, Rebels to God, now to come in, submit, and make their peace with him, that so they may be restored into favour, all breaches made up, and a through Reconciliation made. And herein consists the great work of Reconciliation; when parties between whom hath been friendship, and afterwards breaches, than they are brought into favour again: God and man were at the greatest distance, and the breach was made up by Jesus Christ, and he hath Reconciled us to God. Eph. 2. 16. Our Duty then is to apply this Reconciliation purchased by Christ, and to labour to be reconciled to God. This is a Doctrine which concerns us all. Let none say as Sheba did, What portion have we in David, what inheritance in the Son of Jesse? Let none 2 Sam. 20. 1. refuse the Sovereign remedy tendered, even a plaster made up of the blood of Jesus Christ. By nature we are all Enemies, and this Reconciliation is of indispensible necessity. For whoever lives and dies unreconciled unto Christ, he shall undoubtedly miscarry unto all eternity. And in the Preaching of this Doctrine of Reconciliation, those that are true Believers, Real Saints, dare not exempt themselves as if this did not concern them, (as if their high attainments might procure a Writ of Ease:) They fly, as from a Serpent, from all such rotten Antinomian Glosses which corrupt a good Text. Mr. Calvin tells us, that The * Observandum est hic Paulo negotium esse cum fidelibus. Testatur quotidie ad illo● perferri hoc mandatum. Calv. in loc. Aquinas in loc. Apostles business is with Believers, and he daily testifieth that he brought that command unto them. Such as are actually reconciled are concerned in this Exhortation. It's their duty to clear up their Evidences for Heaven, and daily renew their Repentance, and to pray for the manifestations of Gods reconciled countenance towards them. It's (as I am persuaded) a rotten gloss which Aquinas himself gives on the place— Deus reconciliavit nos sibi ut causa efficiens ex parte sua; sed ut nobis sit meritoria, oportet etiam quod fiat Reconciliatio ex parte nostrâ. He goeth about to prove his assertion by particular instances, but makes his matter much worse— Et hoc quidem (inquit) in Baptismo & poenitentiâ, & tunc cessamus à peccatis. But if there be such gross apparent errors in that great Champion of the Schoolmen, who is commonly called Angeli●us Doctor, so much Idolised, we had need take heed of taking any Doctrine on trust only for the Doctor's sake: We had need have our eyes in our head, and pray for a spirit of discerning, that our senses may be exercised to discern things that differ. It is a fit comparison made by one Robertus Gallus: Such (saith he) as study the Schoolmen, and in the mean time neglect the study of the holy Scriptures, are just of their humour who have wholesome food set before them, and yet lay it aside, and gnaw hungerly upon flint stones. But to this great Idolized Schooleman I shall oppose that judicious and faithful Interpreter of Scripture ( * Neque in hoc institutum Evangelium, ut quae ante Baptismum admiserimus peccata, nobis remittantur; sed quemadmodum quotidie peccamus, ita etiam quotidiana remissione à Deo recipiamur in gratiam. Calv. in loc. 2. The manner of the Apostles pleading. M. Calvin I mean) the Glean of whose judgement in Interpretation of Scripture, I prefer before the whole vintage of all the Popish Doctors. Thus he writes upon this Scripture— Baptism (saith he) was not instituted for that end and purpose, that whatsoever sins were committed before Baptism, should be forgiven unto us: But as we daily sin, so we should labour by daily pardon to be received into favour. Having taken notice of the substance of this Embassy, which is the Doctrine of Reconciliation. Let's in the next place consider the manner of the Apostles pleading: It's thus expressed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We pray you in Christ's room, and stead: And this doth not only denote Actum exercitum, but Actum signatum also (as Cajetan observes) * Describit officia Legatorum novi Testamenti quatenus Legati sunt esse ut ob. secrent vice Christi Cajet. in Loc. 3. A Prevalent Motive is urged. Who thus interprets the Apostle— That he teacheth that the Duty of Ambassadors is in general to use all sorts of entreaties, to draw men unto Jesus Christ. Wherefore Ministers should study all the winning Rhetoric, and use all persuasive Arguments, to prevail with men to come in, and close with Jesus Christ. Lastly, here is a Motive urged of great validity and prevalency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: As though God did beseech you by us. * Neque quicquam dici potuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza Beza tells us that there could not be a greater Emphasis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates to a similitude, * Quia reipsa non precatur nos Deus sed ve●uti precatur in ministrorum persona. Beza. because God entreats us not immediately by himself, but mediately by the person of Ministers. Here then is an unparallelled act of Grace and condescension, that God should entreat, woe, and beseech us by the Ministry of his Ambassadors, that we should do good to our own souls, and Reconcile ourselves to him, against whom we have so grievously offended. The words thus divided and expounded afford these choice observations. First, That it is the great dignity and honour of the Ministers of Observ. 1. the Gospel, to be the Ambassadors of Jesus Christ. Secondly, The greatness of Minister's dignity is a special engagement Observ. 2. unto them for the faithful discharge of their duty. Thirdly, It is a wonderful condescension, and an act of Singular Observ. 3. grace, and mercy in God to employ messengers concerning treaties of peace and Reconciliation. Fourthly, Ministers of the Gospel should study and practise the Observ. 4. most winning way to gain souls unto Jesus Christ. As for these 4. It shall suffice at present only to have mentioned them, considering that I have not leisure to handle them severally; neither am I willing to handle them overhastily, and break of abruptly. The fifth and last Observation, whereon I purpose to fix, is Observ. 5. this— That it is a main Duty incumbent upon all the Ministers of the Gospel, with all earnestness to press upon people the Doctrine of Reconciliation, and use all the Arguments they can to persuade men to be Reconciled unto God. This is that grand needful fundamental Doctrine which can never be preached enough, never heard enough, never learned enough. You see (my Reverend Brethren) what a large field lies before me to expatiate in. Here's matter enough to be treated on, in a large volume. And how can a short hour's discourse suffice, when many days are insufficient? Notwithstanding through Christ that strengthen's me, by whose grace I am what I am, I shall 1 Cor. 15. 10. The Doctrine unfolded. Meth. 2. head's of discourse. endeavour to Contract myself, and to speak as much as I can in a few words. For Method's sake I shall only confine myself to two heads of discourse. The former whereof only aims at the proof of the point asserted: the latter shall be employed by way of self-reflexion, what may this concern us all as reducible unto point of practice. That shall constitute the Doctrinal part of my Text, this, my darticular use and Application. To resume in order what I first propounded, I shall endeavour 1. Head. to make good my assertion by a double proof: both by authority of Scripture, and evidence of reason. 1. For Scripture Testimony, that I may not multiply many 1. For Scripture Testimony. instances, the Ministers of the Gospel (that I may speak it with reverence) are as so many Feoffees in trust with the Ministry of reconciliation. They are instruments employed by God in the dispensation of this great Doctrine. vers. 18. The expressions are vers. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Praeclarus Evangelii titulus quod legatio sit ad reconciliandos homines Deo; singularis quoque Ministrorum dignitas quod cum hoc mandato mittantur à Deo ad nos ut internuntii sint, & quasi sponsores. Calv. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There you have one clear proof of my Doctrine, that unto the Ministers are committed the Doctrine of reconciliation. This is the depth of love as † O humanitatis profunditatem! quoniam mortuo filio reconciliation is Ministerium nobis Apostolis iterum credidit. Oecumen. in loc. O●cumenius observes. The Angels were the first publishers of peace Luk. 2. 14. Glory to God in the highest and on earth peace, and good will towards men. This office, which was first the Angel's work, is now transferred upon men. As for instance, the Angel told Cornelius that his prayers were heard, but as for the Doctrine of the Gospel of Christ he referred him to the Ministry of Peter. Hence * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Chrysostom observes, that this showeth the dignity of the Apostles, and what work they undertook, and likewise the exceeding greatness of the love of God. So that hence it plainly appeareth that this work of preaching reconciliation is incumbent upon all the Ministers of the Gospel. One excellent observation I'll give you more of Calvin upon vers. 18. of this Chapter, whose authority is never a whit the less because lately so much unworthily † Stumbling block removed by P. H. wherein that eminent Servant of Jesus Christ Mr. Calvin is aspersed and maliciously traduced. traduced. The words of * Quum ex Evangelio pronuntiat Minister●●tè ordinatus propitiatum nobis esse Dominum, non aliter audiendus atque Dei Legatus & publicam personam sustinens, atque ad id asseverandum legitima authoritato praeditus, Calv. Calvin are thus translated: when a Minister (saith he) rightly ordained pronounceth out of the Gospel, that God is reconciled, he is no otherwise to be heard than an Ambassador of God, and as one that hath the place of a public person, and endued with lawful authority to assert the same. Another proof we have vers. 11. of this Chapter: Knowing therefore the terror of the Lord we persuade men. We persuade men indefinitely, they have rational souls, and are capable of persuasion: and what do we persuade them unto, but to be reconciled unto God? Wherefore it's a base calumny of the Arminians who charge the Orthodox (as these ears have heard in this very place) as if they made man no more than a stock or a stone in his Conversion. As Jer. 10. 23. Propheta hic non disserit ex professo quid possint homines, sed concedit illis hanc partem, ut consultent, & decernant &c. Calv. Phil. 4. 13. for our parts we acknowledge man passive in his Conversion, and according to the Prophet, the way of man is not in himself: Further we acknowledge the Antecedent, concomitant, and subsequent Grace, all to come from God: yet we cannot deny but God hath endued man with a reasonable soul, and made him a subject capable of receiving the Grace of the Spirit infused in him: so that man actus agit, motus movet, and is sano sensu, said to be a Co-worker with God. He can do nothing without Christ, but he can do all things through Christ that strengtheneth him (as the Apostle speaks.) But the objection will be thus framed. If men (as all men by Object. Eph. 2. 2. nature are) be dead in trespasses and sins it's in vain to preach unto them, we may as well preach amongst Tombs and Graves. For answer hereunto, we must know, that notwithstanding men Answ. are dead in trespasses and sins, yet there's a quickening virtue in the voice of Jesus Christ, to make even the dead to live. When Christ called with a loud voice, Lazarus come forth, than he that was Ezek. 37. 10. dead arose out of his grave. Those dry bones mentioned by Ezekiel, as soon as the spirit breathed on them, they had sinews and flesh, and stood on their feet, and became an exceeding great army. So when the Spirit of God works powerfully by the Ministry of the word, mirabiles effectus habet: The blind see, the lame walk, and the very dead are raised to life. To this purpose tend those Exhortations with those prevalent Obtestations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 12. 1. That ye present your bodies a living sacrifice, etc. Another is, Eph. 4. 1. I therefore the prisoner of the Lord beseech you, that ye walk worthy of the vocation wherewith you are called. A third exhortation is exceeding pathetical, 1 Thes. 2. 11, 12. As you know how we exhorted, and comforted, and charged every one of you (as a Father doth his children) that ye Phil. 1. 27. Tit. 2. 12. would walk worthy of God, who hath called you unto his Kingdom and Glory. All these exhortations redound to this issue, that such persons as are already reconciled, should produce evidences of their Reconciliation by their holy conversation, and that is to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seemingly, meetly, as becometh the Gospel. And according to those 3 Adverbs mentioned, Tit. 2. 12. * Haec tria perpetuo medit●●da adverbia Pauli Haec tria sunt vitae regula sancta tuae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: soberly, righteously, godly. Now the Ministers of the Gospel are sons of Peace, Ambassadors of Peace, and the Gospel which they preach is the Gospel of Peace; and this is the fruit of the lips which the Lord creates; and the main Isa. 5●. 10. Quasidicat per praedicationem Evangelii, & renovationem Spiritus pacem dabo, atque eo modo sanabo hominem peccatorem. Bulling. in loc. Mat. 5. 25. design which they drive, and the scope they aim at, is to persuade men to make their peace with God, and to throw down all their rebellious weapons, and yield themselves unto his mercy. Sin hath made God their adversary, wherefore that counsel must abide upon them, Mat. 5. 21. Agree with thine adversary quickly, whilst thou art in the way with him. At this time God hath sent me with an Olive-branch in my mouth, with a Commission of Peace; which if it be neglected this day, for aught any of us know, it may be expired and out of date to morrow. But I need add no further Scripture proof in so clear a point. In the next place I am to inquire after Arguments for confirmation 2. Proof by evidence of Reason. of the Doctrine. Amongst many I shall reduce them to three heads of Reasons, which I promised for the farther proof of the Doctrine. The first Reason shall be drawn from the Office of the Ministers Reason 1. Drawn from the office of the Ministers of the Gospel. of the Gospel. Their names point out their office; they are called Watchmen, Seers, Workmen, Stars, etc. But I shall go no further than the Metaphor of my Text; they are called Ambassadors, a name of great Dignity and Duty; and the great Duty incumbent on them, is to persuade people to be reconciled, to be at one with God, as Mr. Tindal's Translation appositely renders it. Let's then view the name of Ambassadors, and therein we shall find 4. special properties which may very appositely be applied 1. Ambassadors are gifted and qualified for so great an employment. unto the Ministers of the Gospel. The first whereof is this, that Ambassadors are select Persons, gifted and qualified for so great an employment. Prince's never send ignorant, unfit Persons on their errand: So the Ministers which are of Christ's sending, are qualified and fitted by him for the managing of so great and weighty employment. The Priest under the Law ought to be a man of knowledge: * Mal. 2. 7. his lips should preserve knowledge. And the Prophet † Isa. 50. 4. ought to have the tongue of the Learned to know how to speak a word in season to him that is weary. He ought to be an * Job. 33. 23. Interpreter one among a thousand: And such a one ought the Minister of the Gospel to be, † 2 Tim. 2. 15. a workman that needeth not to be ashamed, * 2 Tim. 3. 17. throughly furnished unto all good works. Ambassadors are men of renown and estimation, they are highly honoured for their gifts and employment; they do not negotiate concerning sleight, trifling, impertinent matters, but they intermeddle about weighty affairs of State, and their transactions are about their Prince's matters of highest concernment. And the resemblance holds alike with the Ministers of the Gospel: They are persons of † Honour iste & ista sublimit as nullis poter it comparationibus adaequari. Si Regum fulgori comparaveris, & Principum Diademati, long erit inferior comparatio. Ambr. in Pastorali. honour, of ability, and fitness (such I mean as are of Christ's sending) and their business is to treat about matters of the greatest consequence, even of Reconciliation between God and Man. Secular Ambassadors deal about weighty affairs of the world, but Spiritual Ambassadors deal about Soul-affaires, even the great things of Eternity. * Isa. 52. 7. How beautiful then should their feet be, who bring such glad tidings? Such are † 2 Tim. 2. 17. worthy of double honour who labour in the Word and Doctrine. 2. Ambassadors are Persons in Commission; for they have 2. Ambassadors are persons in Commission. received a Commission from their Prince, by virtue whereof they act accordingly. They dare not negotiate with other Princes without the Authority of their Master. They are commissionated by the Prince that sends them: they are bound up by instructions from him, neither dare they go beyond their Commission. So the Ministers of the Gospel are Persons in Commission, they are ordained Ministers into the Universal Church for the benefit of the Church in general, though they may exercise their function ad hic & nunc in a particular Congregation: yet their removal from one place to another (which ought not to be done without a clear call) doth not in the least null or make invalid their Ministerial function. They are Persons called, approved, and set apart for this great work * 1 Tim. 4. 14. by the laying on of the hands of the † 2 Tim. 1. 16. Presbytery which gift ought not to be neglected but * Sensus est Timotheum quum Prophetarum voce ascitus fuit in Ministerium & deinde solenni ritu ordinatus simul gratia spiritus sancti instructum fuisse ad functionem suam exequendam. Calv. 1 Tim. 4. 14. stirred up as the Apostle gives an especial charge. These are those peculiar Persons who have dedicated themselves to the service of God, they have put their hands to the plough with a resolution never to look back. They have given themselves up as Hannah gave Samuel for a loan unto the Lord all the days of his life. But as for such who have no other call but from their own high conceited fancies and others (such as themselves) flatteries (as a † V Mr. Burroughs Irenicum. Reverend Divine instanceth) who through the pride of their own hearts (as Novatus consecrated himself a Bishop) run before they are sent, and make haste (more haste then good speed) to invade the Minister's office, let them consider (if ever they once come to themselves) that God who is the God of Order and not of confusion will never bless their eccentric motions. Vzzah's meaning and intention was good; he put forth his hand to hold the Ark, because the Oxen shaked it, yet his good meaning, and intention could not justify an irregular practice: wherefore a fearful breach was made, and Vzzah struck dead in the place * 2 Sam. 6. 7. for his error. Likewise † 2 Chr. 26. 20, 21. King Vzziah invaded the Priest's Office and was smote with Leprosy. The sudden rising of the Leprosy on his face shows it was a judgement from the Lord as * A Deo praesentiam suam in altari testante, & eo lepram aspe●tabili signo ejaculante. Jun. in loc. 3. Ambassadors ought to keep close to their Instructions. Junius well observes. It was a signal hand of God punishing him for his presumption. These are judgements upon record, which should serve as so many warning pieces to cause such as usurp the Minister's function to fear, and tremble lest some dreadful judgement be their portion. 3ly. Ambassador's ought to keep close to their instructions and punctually observe the very words of their Commission. They come not on their own, but their Master's errand, and may neither add to, nor diminish from the same. So the Ministers of the Gospel have a rule to go by prescribed by Christ, and they ought † Gal. 6. 16. to walk according to that rule; they have a just standard to go by, and that is * Isa. 8. 20. the Law and Testimony; They have a † 1 Pet. 1. 19 sure word of prophecy, a * 2 Tim. 1. 13. form of sound words. They have counsels of God to deliver; and they must be as through paced as Paul was, who appealed to his hearers, and took them too▪ record † Acts 20. 27. that he declared all the counsels of God. What then shall we say of such who withhold the truth in unrighteousness, who are afraid to be good, and are so pusillanimous as not to dare to speak out what in their judgements and consciences they are resolved against, even the heresies, blasphemies and abominations of the time: I shall give my opinion in the language of * Impius sim, avarus, adulter, imo omnium vi●iorum reus modo impii silentii non arguar, dum Dominus patitur. Luth. Luther that valiant Champion of Jesus Christ. Let me be wicked, covetous, an adulterer, even guilty of all vices, rather than of wicked silence when the Lord suffers. But rather let's look unto the determination of our Lord Christ, † Mark. 8. 38. In coelis Advocatus est eorum Christus qui ipsum non erubescunt in saeculo isto. Carthus. Mark. 8. 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of Man be ashamed when he cometh in the glory of his Father with the holy Angels. And what further shall we say of those, who devise ways of their own head (as Jeroboam ordained a solemn † 1 King. 12. 32. festival) and pretend new notions, new discoveries, new light, though it be no better than an Ignis fatuus to lead them into bogs and Quagmires: these are exceeding subtle and skilled in the art of Legerdemain, still they keep a reserve or postern door to convey themselves cunningly away (as if they had Gyges his ring) that they may escape invisibly: yet it's too too apparent that they in the mean time revive sundry antiquated, exploded heresies, condemned by ancient Fathers and Counsels for many Centuries past. Surely such as these do not act by virtue of a Commission from God: For his Commission runs in terminis: Ad Legem & Testimonia: Isai. 8. 20. But they act by their own Commission, just as that Prophet did who believed the old Prophet of Samaria, and paid dear for his disobedience. He came and Prophesied against the Altar of Bethel, so far he was in the right, but after he harkened to a new light, or false revelation of another Prophet, there he was in the wrong, and was * 1 King. 13. 24. slain by a Lion for his too much credulity to the old Prophet, and disobedience to God. By this sad example, let's all take heed of delusions and pretended Revelations, of such Sceptics as fancy a Platonic Christ, and of Familists, Quakers, and the rest of that leaven, whose opinions and Persons both we ought to avoid with as much care as we would avoid a plague sore, lest being once infected with them we do not only ruin ourselves, but multitudes together with us. 4ly. Lastly, An Ambassador ought to have audience, respect, 4. An Ambassador ought to have respect and audience where ever he comes. and honour where ever he comes. If an Ambassador be wronged, according to the Law of Nations revenge aught to be taken in a signal manner, an ordinary satisfaction will not serve ●he turn. An Ambassador represents the Prince's Person from whom he comes and receives his Commission, and whatever affront or injury is done unto an Ambassador is put upon the Prince's account, who sends him: so the Ministers of the Gospel come in the name of the great King of Heaven and Earth, and are his Commission-officers, wherefore their message requires audience, and their Persons ought to be had in honour. But if any will be so abominably wicked (as these times afford many sad instances) as to injure God's faithful Ministers, Christ will vindicate their quarrel, and account the wrongs offered to them, all one as done to himself. Our proof is very clear, * Luk. 10. 16. Luk. 10. 16. He that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. I proceed to another reason which shall be drawn from the great benefit and happiness intended even unto all eternity, toward Reason 2. Drawn from the great benefit of a reconciled estate. all those, upon whom this Doctrine of reconciliation works effectually. It's that great nail which the Masters of the Assemblies labour to drive to the head, the great end and aim of all their preaching to persuade people to make God their friend, to acknowledge their transgressions with all their aggravations, and sue out a pardon through the blood of Jesus Christ. Now where this Doctrine takes and proves successful, there God lets all suits fall, cancels all bonds, quittes all scores, and receives the offender into favour. This is Argumentum ab utili, and a most prevalent Orator. The happiness of those that are reconciled is thus set down, † Rom. 5. 10. Quis non videt quàm nequeant deseri amici & reconciliati, qui cum inimici essent, tanto●ere dilecti sunt, ut deseri nequiverint? Musc. in loc. For if when we were Enemies, we were reconciled to God by the death of his Son: much more being reconciled, we shall be saved by his life. Likewise we have the whole series of the great Mystery of reconciliation, with all those rich benefits attending the same expressed at large by the Apostle, * Eph. 2. 13. We who sometimes were a fare off, are made nigh by the blood of Christ. But then this Question will be asked, who is the efficient cause of reconciliation? Consult the Apostle, † vers. 14. For he is our peace. Christ is the Author and finisher of this peace. By what means then is all this accomplished? The * vers. 16. In eum finem utrique sibi invicem uniendi●erant in unum corpus, & sublato omni dissidio pax inter utrosque procuranda atque firmanda, ut possent ambo velut in unum corpus compacti atque constricti Deo per Christi crucem reconciliari. Bodius in loc. 16. verse declares, And that he might reconcile both unto God, having slain the Enmity thereby. Christ by his death destroyed death, took away its sting, left it like an adder without teeth, like Samson without his locks. Now the cause being taken away, the feud ceaseth, and the hatred between God and Man endeth: All breaches are compromised by Christ our surety and Mediator. Hence follow upon this reconciled estate two glorious privileges. One is † vers. 18. access by one spirit unto the Father, vers. 18. The phrase carrieth an Emphasis with it— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: we are as it were led by the hand of Christ unto the Father. Hereupon * intelligamus nos non sponte & ultro in gratiam hanc adiisse & accessisse; sed huc adductos esse. Piscator. Piscator observes, that we did not of our own accord bring ourselves into favour, but we are brought by Christ thereunto. The other privilege is an enfranchifement or making of us free Denizens, * Vers. 19 Vers. 19 Now therefore ye are no more strangers and foreigners, but fellow-citizens with the Saints and of the household of God. Hence from these premises we conclude that there is singular happiness, and unspeakable advantage, which is the portion of all those who are reconciled unto Jesus Christ. But if these two former reasons obtain not that effect which Reason 3. Drawn from the miserable condition of an unreconciled estate. is desired and hoped for, I'll add a third and no more, which is causa à contrario to represent the sad, miserable and desperate condition of an unreconciled estate. The Apostle calls them Enemies, and more than that they are † Rom. 8. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enmity itself in the very abstract: and more than all this, they are branded * Rom. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haters, and hated of God: That word hath both an Active and Passive signification. Who then of any understanding durst venture to sleep in an unreconciled condition? To have a potent man thy Enemy, this is matter of great fear and perplexity, but what is it to have the omnipotent God of Heaven and Earth thy Enemy? who protests, † Isa. 1. 25. that he will ease himself of his adversaries, and avenge himself of his enemies. And Christ himself calls for speedy execution of slaughter to be inflicted on his enemies, * Luk. 19 27. Luk. 19 27. But those mine enemies, which would not that I should reign over them, bring them hither, and slay them before me. Such persons then whilst they remain in their state of enmity against God † Eph. 2. 12. have no hope, and are without God in the world. And if they die in this unreconciled estate, they shall miscarry unto all Eternity. As the Tree falls so it lies, and as Death hath left them so Judgement will find them. As soon as ever they are launched into the boundless Ocean of Eternity, they are put into a● utter impossibility of returning back into the land of the living, and into an utter incapacity of suing out a pardon and reconciliation afterward. Let these Reasons or Arguments mentioned suffice for the confirmation of the Doctrine delivered. What remains now but that I should descend unto particular Application, which is the life of every Sermon? Amongst many Uses (which I intended) I shall at present only fix upon an Use of Exhortation; wherein I shall address myself, 1. To Ministers; and 2. To People. Use of Exhortation. 1 Part to the Ministers. The first part of this Use I direct principally to my dearly beloved Brethren of the Ministry. Suffer I beseech you (my Brethren) the word of Exhortation, to put forth yourselves to the utmost, and with all your might endeavour to press home the Doctrine of Reconciliation. Show people their hurt and cure, their malady and remedy; discover unto them their lost and utterly undone condition by nature, how miserable is that state which is of nature and Enmity against God. Show them, that there is a way and means of reconciliation purchased by the blood of Jesus Christ. Study all the alluring Rhetoric and the art of persuading people to do good unto their own souls, and to make all expedition to come unto Jesus Christ. This is the substance of your Embassy (as if you were Christ's Vicegerents) to pray them in Christ's stead to be reconciled unto God. My Brethren, let me be your remembrancer, as you preach unto your people the form of sound words (which is your duty) so to converse with them that are under your charge. Visit their houses and be willing to be acquainted with them. Take heed of a stately, reserved, unsociable carriage in spiritual affairs. Such as pray much with their people, and confer with them, being inquisitive how their souls thrive, these are they who, through the Grace of God, shall reap sweet and abundant fruit of their Ministry. It's a special exhortation of Solomon, * Prov. 27. 23. Prov. 27. 23. Be thou diligent to know the state of thy flock, and look well to thy herd. Which Scripture (though usually is applied to Masters of families) judicious Carthwright applieth Quanto magis cavendum est iis, qui ovibus Christi pretioso ipsius sanguine redemptis praeficiuntur. Carthw. in loc. unto the Ministers of the Gospel. If (saith he) a Shepherd ought to take such care of bruit Creatures, how much more should spiritual Pastors take care of the flock committed to their charge. Hence all those rotten distinctions of lazy Nonresidents are to be abhominated, such as were per se, vel per alium: semper, vel 〈◊〉 semper: Residentia loci, vel Officii: such sorry fig-leaves could never cover the nakedness of those that used them: And my charity persuades me, that such kind of distinctions will never be taken up again, nor so much as once named amongst you, Let me then press my exhortation a little more home, that you would put both your shoulders to this great work, and that you would make this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the main and principal design which you drive, to set close upon the consciences of your Auditors this unum Necessarium, this grand necessary Doctrine of reconciliation, to beseech people to be reconciled unto God. And having endeavoured this great work principally, in the next place I conjure you and earnestly entreat you (as you are Ministers of the Gospel of peace) that you would confer your best endeavours to cement, solder, and unite dissenting Brethren: that they may (what in you lies) be prevailed withal to agree together in Unity on Earth, who shall agree in Unity in the highest Heavens. I plead not in the least for any persons (how much soever admired by some) who are either unsound in the saith, or unholy in life: No reconciliation can be expected, nor aught to be attempted with * Gal. 5. 20. 21. Idolatries, Drunkenness, Heresies, and other such like deeds of the flesh. I plead only for such as truly fear God, who are not only nominal, but real saints. Here lieth the labour, and here the work, to be reconcilers amongst them: and such peacemakers are blessed. That I may speak, my mind freely (for I love plain dealing) as for such Reconcilers as Cassander of old, and Sancta Clara of late, who would join together the Ark and Dagon, the Ephod and Teraphim, I mean Protestantisme and Popery, these are to be detested, and sent back again to Rome from whence they came. † V Bishop Hall's Treatise, No peace with Rome. No peace with Rome, no quarter ought to be given to Benhadad: I may say of them as Jehu said to Ahaziah, * 2 King. 9 22. what peace so long as the whoredoms of thy Mother Jezabel and her witchcrafts are so many, days without number. As for Ignatius Loyola, Father of the Jesuits, John of Leyden, Ringleader of the Anabaptists, and the rest of their Complices, of whose franctick practices we have ample Relations in Print, † V Sleyd. Comment. & Baylyes dissuasive. they are so fare from any real endeavours after reconciliation with us, as rather, like Samsons Foxes, they run abroad with firebrands in their tails, and so set all the standing corn a fire. These are the grand Incendiaries & flabella seditionum. From Jesuitism and Anabaptism all heresies and damnable errors receive their original. At Rome and Munster this counterfeit coin receives its stamp and impression. Hence as out of a Trojan Horse is let out an Ambuscado to destroy the Protestant Religion. Therefore there's no ground of hopeful success, if we should attempt any reconciliation with them. Let them come to us and make serious Confessions and retractations, but let not us go to them. Let them first abjure their principles, and practices, (though I know not why we should trust a Papist upon his oath) till then there can be no possibility of embracing peace with such who either are of Babylon, or for Babylon. But what is chief in mine eye, and aim amounts to this brief issue, to persuade all those to unite amongst themselves, who are sound in the faith and holy in life. Amongst them there are some who come so fare up to us (and we hope they may yet come farther, if self interests make no obstructions) as to acknowledge us true Ministers, the Church of England a true Church. Much is granted to this effect by some * V Apolog. of the five dissenting Brethren. Reverend dissenting Brethren in Print. When carnal Interests, secular policies, and mental reservations are laid aside, and men declare plainly what they would have, and when we know once where to find them, and where they will fix, then Attempts of Accommodation may attain a happy and comfortable success. That which much concerns us all is, to lay to heart and be deeply affected with the divisions of Reuben, and to use our utmost endeavour to compromise differences, and make up breaches and animosities, lest otherwise we gratify the Jesuit who is the common Enemy, who loves to fish in troubled waters; or is like an Adder which seeks for shelter in broken walls. Let's leave off contention prius quam sese immisceat; so Junius renders the words of Solomon, † Prov. 17. 14. Prov. 17. 14. (i. e.) Let not contention mix with our affairs. For once it being mixed and joined, it's not easy to unmixe and separate afterwards. Wherefore let it be our care, and wisdom not to give advantage by our domestic breaches to the wild Boar of Babylon; or the subtle Foxes of Munster and Racovia, who when they see us a quarrelling one with another, they make a prey of us both. I well remember about this time 24. years ago in the Vespers of our public Act there was a Question discussed which the * Dr. Wingham of St john's. Respondent held Affirmative— An Calviniani (quos vocant) & Lutherani possint in unam Ecclesiam coalescere? And in the like solemn Convention another Question 7. years ago was affirmed homogeneous to the former by a † Dr. Wilkinson of Christ-Church. learned Professor of our University— An intersit pacis & salutis Ecclesiae vere Evangelicos pium colere syncretismum? But especially let's have recourse unto Scripture: What saith the Psalmist, * Psal. 133. 1. Psal. 133. 1. Behold how good and how pleasant it is for Brethren to dwell together in unity. I have often fetched a ground of hope against many fears, from 2. Prophecies: The one is † Zeph. 3. 9 Zeph. 3. 9 For than will I turn to the people a pure Language, that they may all call upon the name of the Lord, to serve him with one consent. The other is * Zach. 14. 9 Zach. 14. 9 And the Lord shall be King over all the Earth: in that day shall there be one Lord, and his name be one. † Non satis est si homines agnoscerent unum Deum, nisi consentiu●t in re●ta & simplici aliqu● fide ita ut celebretur in terrâ nomen unius Dei. Calv. in Zeph. 3. 9 Though there be but one Lord, yet his name is called on diversely; but here is Prophesied an unity of worshipping God. And as for unity amongst Brethren, this is accounted a fruit of our effectual calling, * Eph. 4. 3. Endeavouring to keep the unity of the Spirit in the bond of peace. And for the better setting home of this exhortation, the Apostle mentions 7. Ones in the following verses, viz. One body, one Spirit, one hope of our calling, one Lord, one faith, one Baptism, one God and Father of all. How pathetically doth the Apostle press unanimity? † Phil. 2. 1, 2. If (saith he) there be therefore any Consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels of mercies, fulfil ye my joy that ye be like minded, having the fame love, being of one accord and one mind. * Numerus binarius eo magis infamis, quia primus ausus est discedere ab unitate. Pythag. Pythagoras' used to put a brand of infamy upon the number of two, because it first departed from unity. But the Apostle propounds the Question in the negative, which hath the force of a strong affirmation, † 1 Cor. 3. 3. For whereas there is among you envying and strife, and divisions, are ye not carnal and walk as men? Sects and factions have their source and original from the flesh; so * Notandum est etiam hoc loco unde sint factiones & sectae in Ecclesia. Primum quidem ex carne, ut qui sectarii sunt, licet videantur esse spiritualissimi, revera tamen carnales existant. Muscul. in 1 Cor. 3. 3. Musculus a judicious Expositor observes. Further let me be your remembrancer of that great duty that in an especial manner concerns the Ministers of the Gospel, that is to unite amongst themselves, and endeavour to draw in one yoke, and as one man, † Judas 3. contend for the faith which was once delivered unto the saints. Let the Apostles exhortation be as a frontlet before our eyes, and as a Phylactery sewed on the hems of our garments, * Rom. 14. 19 Rom. 14. 19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. The Phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we must pursue and run after peace, though it may seem to fly from us: But we must not take any peace at a venture, but that which tends to edification, as † Sectemur: studium vehemens conservandae pacis requirit. Pac● adj●ngitaedificationem mutuam, ut non pacem quamvis, sed eam tantum praecipi intelligamus quae ad aedificationem pertinet. Non aedificat pax, in mendacio, superstitione, idololatria, impietate, sed in veritate. Zech. 8. 19 Veritatem & pacem diligite. Pareus. His duobus, concordia & aedificatione continentur fere ●m●a charitatis offici●. Calv. Pareus and Calvin observe. Of all others let the faithful Ministers of Christ endeavour after a right understanding of each other, and a loving correspondence and oneness of heart and judgement amongst themselves. Tell it not in Gath, publish it not in the streets of Askelon, lest the Popish party triumph when they hear that even the Lords Diamonds cut one another, and that there are great animosities, evil surmises, and bitterness of speech one towards another, amongst some that are truly Godly. How sharp was the contention between two rare men even Paul and Barnabas, insomuch as they * Act. 15. 39 departed asunder one from the other. In several Centuries we read of the great variances amongst Euseb: L. 5. c. 26. & L. 7. c. 3. those who were eminent Lights in the Church, as Iraenaeus was at great variance with Victor, Cyprian with Stephan, Jerome with Austin, Basill with Damasus, chrysostom with Epiphanius, Cyrill with Theodoret. And their private inconsiderable differences amongst themselves, gave great advantage to the common Enemy Satan, who (as a learned Author observes) † Dolebat hoc Diabolus qui semper de fratrum pace torquetur. Optat. L. 2. is vexed with the peace of the Brethren, but much pleased with their contentions. Though it cannot be expected but offences will come, and that in the Church militant there will be sounding in our ears the noises of Axes and Hammers, and oft times it falls out that Doctors both Godly and learned differ in some things from one another in their judgement. Yet every Minister of the Gospel should imitate his Master Christ in being a Reconciler. It was storied of Athanasius that he was in lesser matters dissidentibus Magnes, (though in weighty affairs he was Adamas, an Adamant not to be moved) even a Load stone to draw those unto him, who differed from him. Wherefore abundance of wisdom and candour is required towards such as descent from us, if they keep those Fundamental Principles of faith and a good conscience. Truth ought to be spoke but in * Eph. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, persistentes sinceri in vera doctrina ac fide, & in charitate. Zanch. Love. And a lapsed Brother ought to be restored or set in joint, so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports, but it must be done by such as are † spiritual, and in the Spirit of meekness. If matters be circumstantial, abundance of gentleness, moderation and mutual forbearance ought to be exercised. A flint may sooner be broken on a Pillow then an anvil: † Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat rem aliquam resarcire, & collapsam reparare. Tarnov. in medull. Eu. * Si virtutum finis ille sit maximus qui plurimorum spectat profectum moderatio omnium pulcherrima est Ambr. de Panor. l. 1. c. 1. And mildness in some cases may prevail, where roughness cannot. But if matters be Fundamental; If some cry down the moral Law as an Almanac out of date, as some Antimonian Spirits have endeavoured, if others cry down Magistracy and Ministry, as some anabaptistical Spirits have done; if some cry down the Christian Sabbath (as some * Tilham a pestilent Antisabbataria●, who seduceth multitudes at Colchester, and writes for the Jewish Sabbath: and D. Heylin who in a late book entitled Respondet Petrus, discovers himself a professed Adversary to the strict keeping of the Lords day Sabbath and decries strict observers thereof, and most unworthily asperseth that eminent Light of the Church, D. Vsser A. B. at Armagh who though Orthodox as in other things so in his judgement in the Lord's day Sabbath: yet cannot escape the abuses of D. P. H. which said P. H. is near a kin to Ishmael, whose hand is against every man, and every man's hand was against him. Antisabbatarians have done with much impudence and profaneness of spirit) in these and such like cases, let's not yield an inch, let's keep our ground. Let Luther's heroical resolution be our pattern for imitation— Hic gero titulum cedo nulli. It was the prudent Counsel of Athanasius to the Orthodox Brethren, that they should by no means receive any pacificatory Letters from George the Arrian Persecutor, and † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. Epist. 235. Basil in an Epistle to Epiphanius, assigns a strong reason, why Athanasius gave such Counsel, If once (saith he) we shake off the simplicity of the faith, there will be no end of Disputations. However let us all confer our heads and hearts together that we may agree so fare as we can, still holding * Heb. 10. 23. fast our profession without wavering. Let it be our endeavour † Heb. 12. 14. to follow peace with all men and holiness. Let's preserve a happy union between truth and peace. All the truths of God are more precious than the Gold of Ophir. We are commanded to * Prov. 23. 23. buy the truth, but are prohibited from selling the least part of it. Wherefore we ought all in our several places and capacities to be valiant for the truth, even all steel to the back: The truth of God is a good matter, and it's good to be † Gal. 4. 18. zealously affected in a good matter. * Praedicare verbum Dei nihil aliud est, quam derivare in se furorem totius inferni & satanae. Luth: loc: come. † In aliis mansuetus ero, in blasphemiis in Christum non ita. Zuing: in Epist: ad Servet. Luther used to say, That to preach the Word of God zealously, was a ready way to bring the rage of all the Devils in Hell about our ears. But in God's cause let's go on courageously, and though we may be vilified by the vilest of men, yet let's resolve with David to be more vile. A good God, a good cause, and a good conscience will carry us through the greatest dangers and difficulties. And let us still remember to show most meekness in our own cause, and most zeal in the cause of God. So * Zuinglius answered Servetus, in other things I will be mild, but not in blasphemies against God. Now I have not yet done with the pressing of this Doctrine of union amongst Brethren; I shall yet prosecute it farther, hearty desiring that my words may leave deep impressions upon your Spirits, and obtain some comfortable success. The breaches amongst the Ministers were as an Arrow stuck in the sides of that good man Philip Melancthon: Whereupon on his death bed, V Vitam Phil. Melancth. per Melct. Adamum editam. he professed— I am very glad I am to leave this World, because I shall be with Christ, and then shall be freed from the contentions of some Divines, which were very great at that time. There's a sad story of two eminent Martyrs for the truth, viz. * Epiphan. Haeres. 68 Meletius and Peter, Bishops of Alexandria, who when they were put into Prison fell at variance amongst themselves about a petty difference, whether the Lapsi were to be received into communion? The Schism was very great, insomuch as they drew a partition between each other in Prison, and would not hold communion with each other, and yet afterward they jointly suffered Martyrdom. And it's not easily to be imagined, what a great Rent their dissension made in the Church of God, and gave advantage to the common Enemy. And what a dust was raised between two choice, and constant Martyrs, Ridley and Hooper? one pressed conformity too strictly upon his Brother, and contended with too much eagerness for such kind of vain, useless Ceremonies (which Calvin calls tolerabiles ineptias.) Yet notwithstanding these two Godly Bishops could not agree in Blacks and Whites, they could both agree in Red, for they resisted even unto blood, and sealed the truth of their Religion with the effusion of their blood. And now to speak my judgement more plainly as in the presence of God, without partiality, having not man's person in admiration for advantage, I conceive it a word spoken in due season, and that there is necessity of speaking of it, even to exhort Ministers to study the things that make for peace, and especially to agree in a sweet Harmony one with another. And I am fully satisfied in my judgement, that to effect this much desired union, a special expedient will be in several Counties (as † London, Lancashire, Essex, Warwick, Worcester, Norfolk etc. some herein have given a good Precedent already) to associate into Presbyteries, and exercise that Government (which by experience is known to be Flagellum Haeresium) and ordain Ministers, and to put Church censures into execution. When Ministers meet together, and sosolemnly seek God by prayer and fasting, they strengthen one another's hands, and unite each others hearts. The keeping up of Discipline, is a special means to preserve union amongst Brethren, to extirpate Heresies, and sweep them away as dung, and promote the power of Godliness. It hath often lain sad upon my Spirit to consider the mischief that hath ensued upon want of execution of Church Discipline. Hinc illae lachrymae. Hence for want hereof, a sluice hath been opened to let in an inundation of heresies and blasphemies. But it's much to be hoped that the execution of Discipline will shut up the sluice, and stop the inundation. Faxit Deus. Now having spoken thus fare to Ministers, the other part of 2. Part of this use to people. my use I will direct to people. And the substance of my exhortation is to persuade them with all alacrity of Spirit to embrace the Doctrine of Reconciliation tendered to them. It's the great Doctrine of concernment in an especial manner to be Preached, and practised. The Ambassadors of peace publish these good tidings, They come in the name of Jesus Christ offering terms of Reconciliation. With what joy, with what ardency of love should you embrace such gracious offers? O how sweet is the voice of Christ unto his Church! His lips drop as an honey comb. If thou be the Spouse of Christ, thou wilt delight to hear the voice of the Bridegroom: So the Evangelist tells us * Joh. 3. 29. Discimus etiam hic quod etsi amicus sponsi. (i. e.) Minister Evangelii non gaudeat gaudium sponsi, neque fructum eum percipiat ex Ecclesia qui sponsi proprius est; non tamen caret gaudio quodam suo, vel ex eo quod stet & audiat vocem illam sponsi longe suavissimam quam rursus bona fide tanquam internuncius referet sponsae, Rollocus in locum. — That the Friend of the Bridegroom which stands and hears the Bridegroom's voice rejoiceth greatly. Now consider Christ's messengers are his voice unto people; They come on his errand, and deliver what he puts into their mouth. O how sweet then will Christ's words be to a gracious heart! And this is that sweet, welcome word which Ministers deliver to pray men to be reconciled and make their peace with God. My brethren I beseech you in the bowels of Jesus Christ, to set the highest estimate upon this Doctrine of Reconciliation, prefer it before your appointed food, before thousands of Gold and Silver. And have them in honour, and account their feet beautiful, who do the office of Evangelists, and are dispensers of these truths, and Trumpeters of Gospel's peace. Though they be men of like passions, yet they are Persons of honour, Commission officers, authorized by Jesus Christ to Preach the Gospel. Private Christians may discourse of these things Charitative (but let them keep within the compass of their own calling) and exhort one another to embrace this Doctrine; but Ministers exhort Authoritative as Ambassadors and commissioners of Jesus Christ. Wherefore (Brethren) let me be your remembrancer of the great duty incumbent on you all, to love and reverence the Persons of your Ministers, and have them in honour for their works sake especially. I shall put you in mind of a Scripture or two, that so my exhortation may leave deeper impression upon your hearts: one is * 1 Cor. 4. 1. 1 Cor. 4. 1. Let a man so account of us as Ministers of Christ, and Stewards of the Mysteries of God. Another Scripture is, † 1 Tim. 5. 17 1 Tim. 5. 17. Let the Elders that rule well, be accounted worthy of double honour, especially they who labour in the word and Doctrine. Which place seems to me plainly to set forth two sorts of Elders, viz. Ruling and Preaching Elders. And being compared together that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double honour is especially to be given to the Preaching Elder. There's an Emphasis in the situation of the words, It's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am non singular in my Interpretation, but have the concurrence of judicious learned * Duplices igitur Presbyteri fuerunt, cum uni vacarent gubernationi, alteri sermoni & orationi, etc. V Bez. in loc. Quod duplicem interpretatur Chrysostomus victum & reverentiam non impugno. Calv. Et deinceps subjicit— Colligere autem hinc licet duo fuisse tunc Presbyterorum genera, quia non omnes ad docendum ordinabantur: Nam aperte verba sonant, quosdam bene & honest praefuisse, quibus tamen non erant commissae docendi parts. Calv. Expositors who go before me in this Interpretation. I shall put you in remembrance of the following verse: For the Scripture saith thou shalt not muzzle the Ox that treadeth out the Corn: The labourer is worthy of his reward. This plainly expresseth the duty of people to maintain their Ministers: if it were a cruel thing to muzzle the mouth of Oxen who tread out the Corn, much more cruel to withhold maintenance from those who labour in the word and Doctrine. I shall only compare this with another Scripture, (and in speaking my conscience I may the rather be more earnest in behalf of my dear Brethren, because I plead not for any Interest of my own considering that I take no tyths, † Gal. 6. 6. Gal. 6. 6. Let him that is taught in the word communicate unto him that teacheth in all good things. It's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to contribute but to communicate unto him as * Hoc est, qui docetur Doctori suo communicet alimentum, benevolentiam, honorem. Nam hoc indicat quod a●pendit, in omnibus bonis, & non inepte communicet, impertiaturve dixit, & non retribuat vel rependat. Communio siquidem id est: Ille spiritualia confert, tu qui doceris carnalia. Oecum. in loc. Oecumenius observeth. So that hereby it's evident that the relief of Pastors is not Eleemosynary, and precarious, but a kind of commerce and exchange of spiritual for carnal things: For he that teacheth bestoweth on his flock spiritual treasures, and they that are taught should bestow on him part of their temporal goods: And for the Quota pars (whereupon such a dust hath been raised) I cannot conceive how all the men on earth can ever be able to find out so fit a maintenance as Gods own proportion, insomuch as thereby Ministers are affected with the condition of their people according to God's blessing of their increase, whether in a less or a greater measure. I shall only name one Scripture more to put you in mind of your duty to Ministers, and that is † Heb. 13. 17. Heb. 13. 17. Obey them that have the rule over you, and submit your▪ self, for they watch for your souls as they that must give account, that they may do it with joy and not with grief. By rulers and leaders are understood the Pastors of the Church: I rather understand it so with * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deuces Haud dubie intelligit Ecclesiae pastors & Gubernatores ut supra v. 7. Neque enim alios Duces vel Gubernatores tune habuit Christiana Ecclesia. Pareus. Primum est Reverentia, ut agnoscamus ordinem divinum, eosque ut Legatos Dei nobis missos reverenter excipiamus & audiamus. Alterum est Amor propter officium. Tertium, Obedientia, ut iis obtemperemus in iis quae ipsorum officii sunt propria, & quae Dei nomine ex verbo ejus credenda, vel facienda praescribunt. Quartum est gratitudo, ut officiis & beneficiis quibus possumus ipsis labores & curas compensare studeamus. Pareus. Pareus to be meant of Ministers, then of Magistrates as Zuinglius observes. But Pareus adds four main duties of people to their Pastors, viz. Reverence, love, obedience, and gratitude. All these things people own unto the Ministers of the Gospel. But I draw to a close, what further remains concerns us all, both Ministers and people. My business yet remaining is by way of Character to decipher those who are reconciled, and by way of motive to excite you all to get assurance of your reconciled estate. These are weighty arguments, which I shall dispatch with what clearness, and Brevity I may, and so put a period to this Charact. 1. Every reconciled person relies on Christ's Righteousness. discourse. 1. We are to put ourselves upon the test and trial, whether we are in a reconciled estate. Amongst many distinguishing notes which may be assigned, I shall only mention three instar omnium. The first whereof is this (and it is a Proposition of eternal truth) every reconciled person denies his own Righteousness, and relies only upon the Righteousness of Jesus Christ. No way to obtain Reconciliation, no other way to preserve it, but by the imputation of Christ's Righteousness. The Garment of Christ is absolutely complete, and needs not the patching up of our merits: For what are all our Righteousnesses but * Isa. 64. 6. filthy rags? Christ is the High Priest, who † Heb. 9 28. was once offered to bear the sin of many. He it is * Isa. 63. 3. who trod the Winepress alone. He is the only mediator, for there is but one † 1 Tim. 2. 5. Mediator between God and man, the man Christ Jesus: Christ is the * 1 Cor. 6. 20. price of our Redemption, and we † Eph. 1. 7. have redemption through his blood. The name of Jesus is the only name, for * Acts 4. 12. there is no other name under Heaven whereby we shall be saved. † Non solum horribile est, sed etiam periculosum de Deo extra Chrìstum cogitare. Luth. Loc. Com. Qui cuiquam salutem promittit sine Christo, nescio utrum ipse salutem habere potest in Christo. Aug. There is no thinking of God without Christ: Neither will Christ admit any competitors or corrivals in this great business. Christ is a total saviour, and he will have the whole honour (as is most due) unto himself. The whole work of salvation is Gods peculiar Interest, * Isa. 43. 11. Bellarm. L. 9: the Justif. Isa. 43. 11. I even I am the Lord, and besides me there is no saviour. Insomuch that Bellarmine himself that Champion of Rome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; For having pleaded at large for merits, he gives his last Resolution as a correction of the Premises, saying; It's the safest way to rely 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 abhor their blasphemy, who conceit that their obedience without Christ merits can justify them. Yet notwithstanding let us wholly betake ourselves to Christ's righteousness. His robes are broad enough to 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 p●lmes viti qui non meos ex lege. Mosaica, sed ex virtute Christi me efficientis fructus proferam deo gratos. Aria's Mont. in loc. to be found in his own righteousness which is of the Law, but that which is through the faith of Christ, the righteousness 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, etc. Stand upon their own righteousness and join issue with God's Justice, not one of them could be able to stand in judgement. Wherefore we lay this down for a foundation and a certain truth— That all reconciled Persons account Christ their only Peacemaker, their rock and refuge, their Counsellor, saviour, their only Intercessor, and * 1 Cor. 1. 30 him who of God is made unto them, Wisdom, Righteousness, Sanctification and Redemption. This then is the first note of trial, whether we come off clear, whether we throw away our own reason, merits, righteousness, and venture all upon the righteousness of Jesus Christ. He is a † Isa. 27. 16. stone, a tried stone, a precious corner stone, a sure foundation. Wherefore we must (as the Persians when the King was offended brought his Son in their Arms) offer Christ unto the Father in the Arms of faith, and venture all upon his meritorious satisfaction. There's no danger of miscarrying, if with a lively faith we cast ourselves 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 trial I shall assign 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 arrows into the sky with a malicious intention to hit Christ: So every natural man that lives without God in the World, would dethrone God (if he could) he hates God, his ways, his people. But as soon as the conquering power of the Spirit of God subdues the heart, there is a marvellous change and alteration for the better. There's a * Rev. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to anoint the eyes: So that the understanding is enlightened, and those that are Gods Children are † Eph. 4. 23. renewed in the Spirit of their mind. They are all men and women of a precious 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 distempered zeal against the Disciples, & breathed threaten & slaughter against the Church, and through his distempered 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 pricks; then his will was changed, and he wholly devolved himself upon Christ's 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 fullness of man's heart. Divine in an excellent and Singularly useful book calls the feet of the soul. By these the soul is carried 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 altered for the better. His love was formerly upon sin, now it is placed upon God, and all the ways of holiness: 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 evil. 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 itself throughout the continual 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 self 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 access by faith into this grace, wherein we stand, and rejoice 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 himself. The Apostle names one Catalogue, * Eph. 5. 9 Eph. 5. 9 Viz. Goodness, and righteousness, and truth: and he mentions another much larger, † Gal. 5. 22, 23. Gal. 5. 22, 23. Viz. Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Here then is the great trial, whether the life and conversation be ordered aright? Whether the conversation be in † all holy conversation and Godliness? Whether the new Creature exert itself through a man's whole life? Whether a holy profession be adorned by a holy conversation? Now if in truth and sincerity affirmative answers can be given to these Questions, then without doubt such Persons have Interest in this Reconciliation by Jesus Christ. But I shall add no more to these Characters; I conceive that whosoever can produce these tokens, hath a sure and undoubted title. What yet remains is (as I promised you) to excite you all by some moving considerations, to make it your grand work and business to get assurance of your reconciled estate, which is the business of the greatest concernment. Motive 1. Consider the riches of mercy and bowels opened towards fallen man, and denied to the fallen Angels. As for Motives, 1. Let us consider of the riches of mercy, and bowels opened towards fallen man, which were utterly denied towards fallen Angels. And this consideration heightneth the great contrivance of this Reconciliation, in that it was from all eternity: Add hereunto that God himself was first in the tender and contrivance of this great work. Man neither could nor would make up so great a breach. It transcended the Sphere of his capacity. Had Adam and all his posterity joined all their heads together, they could not understand what way and means to undertake to make up so great a breach. But God the Father out of the riches of his mercy found out a way, even a new and living way by Jesus Christ. The Angels were passed by, they fell once and that irrecoverably, without any hope of reinvesting themselves in their first estate. For Christ shed not one drop of blood for them, He * Heb. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat arripere, apprehendere manum injicere. B. Andrews. Cura, sollicitudo, labour, festinatio pro salute generis humani ea una voce significatur, Hyperius in loc. took not upon him (saith the Apostle) the nature of Angels, but the seed of Abraham. Yet notwithstanding the riches of God's mercy are enhanced toward fallen man, because the promised seed, even that † Gen. 3. 15. the seed of the woman should break the Serpent's head, was proclaimed in Paradise, and appropriated unto mankind. Secondly consider the great and inestimable price paid to purchase Mot. 2. Consider the great price paid to purchase peace and reconciliation. peace and Reconciliation. And what was that price, but the price of blood? And this is called in Scripture, * Act. 20. 28. the Blood of God: Yet in such expressions we are to understand a communication of Idioms. This blood was the blood of sprinkling, which † Heb. 12. 24. Speaketh better things than the blood of Abel. This was the blood of the immaculate Lamb slain from the Foundation of the World. Because * Rev. 13. 8. without shedding of blood there was no remission, Christ therefore took upon him humane nature. There are two great significant words which evidently declare his humane nature: one word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Joh. 1. 14. Joh. 1. 14. He pitched his Tent or Tabernacle amongst us: The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Phil. 2. 7. Vers. 8. Phil. 2. 7. He emptied himself, or made himself of no reputation. And Vers. 8. we read of the highest degree of Christ's humiliation, in that he became obedient unto death, even the death of the Cross. Thus Christ hath made a complete satisfaction, by doing and suffering all that the Father required. And now Christ † Rom. 8. 34. sitteth at the right hand of God who also maketh intercession for us. And we have a ground of strong consolation further laid down * Heb. 7. 25. Heb. 7. 25. Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. There's a word of great importance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (as a † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnimodam significat perfectionem. Camero in Myroth. learned Author observes) signifieth all manner of perfection. This showeth such an absolute perfection, that nothing else can be desired, nothing can be added. And wherein doth this all-sufficient Saviour show himself to be so? We have an answer, and strong proof drawn from Christ's intercession in the following words where it is said, That he ever liveth to make * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dicit ut offerat, hoc enim semel fecit, sed superest altera sacerdotii pars nempe Interpellatio. Beza. Intercession for them. This Scripture is a fort Royal and impregnable notwithstanding all the batteries that Socinian Heretics make against it. But I proceed to a third motive drawn from the willingness Motive 3. Drawn from the willingness of God to be reconciled. of God to be reconciled. Wherefore he sends his messengers upon this errand to persuade people to embrace Articles of peace. The Lord entrusts his Ministers with the word of reconciliation, which is the Doctrine of the everlasting Gospel. And they spend their Spirits and lay forth their strength to the uttermost, wooing, entreating & exhorting people, to submit unto Christ's Sceptre, and through him to make their peace with God the Father. Now the Spirit of God strives in the Ministry of the word. It's a most terrible judgement when God's Spirit refuseth to strive any longer with a people. And this is threatened, * Gen. 6. 3. Gen. 6. 3. And the Lord said my Spirit shall not always strive with man (i. e.) The Lord will not always dispute, chide, and argue the case with a people, the Lord will not always strive by the Ministry of his servants, such as were Enoch, Noah & Methusalah who lived the longest, and died but the year before the flood. God will not always suffer his Spirit to be grieved, & the motions thereof slighted: Neither will God always suffer the faithful labours of his Ministers to be neglected. * Some † Pagninus, Grotius. render the word Lo-jiddon non vaginabit. He will not always put his sword into the scabbard, but he will draw it out and fight against his Enemies. And oh that you would all consider in your most serious composed thoughts, that now you hear as it were a voice behind you saying; This is the way walk in it: This voice is the Spirit speaking in the written word (for the Spirit speaks according to the word.) Now by all the wooings and whispers of the Spirit, and by the unwearied labours of the faithful Ambassadors of the Gospel you are entreated to consult the eternal benefit of your immortal souls. Now the voice of the Turtle is heard in the Land: Manna falls round about your Tents: The spiritual Manna of the word is plentifully reigned down amongst you. You never had more frequent, never more profitable preaching. Now the Spirit moves by the Ministry of the word. And the Lord expostulates the case, * Ezek. 18. 31. Why will you die O house of Israel? The Lord delights not in your blood so he professeth. † Vers. 32. For I have no pleasure in the death of him that dyeth saith the Lord God: Wherefore turn yourselves and live ye. Now the Lord Jesus knocks at the doors of your hearts, ●● and waits for admission. He waits to be gracious, and even waits till his locks be wet with dew. He invites himself to be thy guest, and he invites thee to come unto him, & he will entertain thee with a banquet of love. Now herein appears the great and wonderful condescension of our gracious God, who to show his willingness to be reconciled, is himself first in the motion. We sought not to him (though we were the offenders) but he sought unto us. Hence appears how abundant in lovingkindness & mercy the Lord is towards us even always before hand with us in mercy, notwithstanding we unthankful wretches are behind hand with him in duty. The Lord convinceth all the World, and stops the mouths of Cavillers, that he is not so austere (as some men mis-understand him) but he seeks to us first, and is * 2. Pet. 3. 9 not willing that any should perish but that all should come to repentance. A greater gift the Father could not give then his beloved Son, yet he sent him out of his bosom, the Son in whom he was well pleased: not to reign according to the state of earthly Kings, but to be as † Mat. 3. 17. one that serveth, and not to save his life, but to lay down his life as a ransom for all those that were given him of the Father. And to this very end and purpose Christ came, ‖ Mat. 18. 11. That he might seek and save that which was lost. We were all lost in the old Adam, and there was no way of recovering ourselves, but by seeking after our Interest in the new Adam; yet we would not seek him, we ran away from him, and when he invited, we made excuses and would not come: when he knocked we bolted the door, when he called we would not answer. But Jesus Christ in the day of his power makes us a * Ps. 110. 3. willing people, or a people of willingnesses (as the original expresseth it.) Now Christ's great errand was to seek us when we were altogether lost, and when he found us he beseeched us by the Ministry of his Ambassadors that we would be reconciled unto God. Fourthly, consider Reconciliation once made for us by Jesus Motive. 4. Reconciliation once made is made for ever. Christ with the Father is abiding and permanent. There will be no break out again. The Reconciliation once made is made for ever, and the Foundation of it is the Faithfulness of God. He is a God † Psal. 89. 28. 34. keeping covenant, ‖ 2 Chr. 13. 5 faithful that hath promised, his * Heb. 10. 23. promises are yea and Amen. The covenant of God is † 2 Sam. 23. 5 an everlasting covenant, it's a covenant of ‖ salt, and the love of God is * Jer. 31. 3. everlasting: And Christ's love is † Joh. 13. 1. to the end: Christ's prayers and intercession are everlasting (as in the place forecited, Heb. 7. 25.) So that hence we may conclude that once justified and for ever justified, once reconciled and for ever reconciled. Let us on our part labour to get assurance of our reconciled estate, and get more evidences and manifestations thereof unto our own souls, and so we shall reap the greater comfort. As for God's part there's no possibility of failing, he never was, nor will be worse than his word. He is truth itself, and he glories in that attribute of truth, that he is faithful in all his promises. Balaam though a mercenary Prophet gives a true attestation * Numb. 23. 19 Numb. 23. 19 God is not a man that he should lie, neither the Son of man that he should repent: hath he said and shall he not do it? or hath he spoken and shall he not make it good? Such then as hold the Saints Apostasy (as Petrus Bertius doth, the Frontispiece of whose book viz. Apostasia sanctorum, seems to me to be contradictio in adjecto) and others both of the Popish and Arminian faction now adays, do highly derogate from the faithfulness of God, and are the greatest adversaries unto the consolation of God's Children, by making them sad whom God would not have made sad. Among many there's one special Scripture, which overthrows all the Arminian Cavils in this particular. Here let us fix and (through God's grace) resolve never to start a jot from that truth delivered by our Saviour, † Joh. 10. 28. Joh. 10. 28. And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. Here's our strong hold, that our perseverance is not in our own but in Christ's keeping: And the perpetuity of a Saints condition depends not upon his free will (which is an Egyptian reed and is deceitful) but upon free grace, upon Christ's Intercession: And there is ‖ Heb. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. help laid upon him that is mighty, and Christ is the rock of Ages, here is security enough, here we may safely venture all. He hath said it (and there's enough in that promise) He will never leave thee nor forsake thee. Fifthly and lastly (and with this particular I shall conclude) Motive 5. This may be the ●last time of tendering terms of Reconciliation. consider seriously, for aught either you, or I, or any other can discern, this may be the last offer and tender of Gospel-reconciliation that ever may be vouchsafed unto you. If you stop your ears, and refuse to give audience unto Christ's Ambassadors this day, for aught any of us knows, their commission may be expired, and quite out of date to morrow. In a short time the most holy, industrious, and faithful Ambassador may have his Quietus est. Christ may say to him † Mat. 25. 21. Well done good and faithful servant, enter into the joy of thy Lord. As then you desire that the Ministers of Jesus Christ may give up their account ‖ Heb. 13. 17. with joy and not with grief, let it be your wisdom and care in this very day (which may be a critical day) to entertain those things which concern your everlasting peace. Now you enjoy Sabbaths, the desire of days, the Ordinances the * Is. 25. 6. feast of fat things: yet your eyes behold your teachers, the door of the Sanctuary is yet opened, and a * Ezra. 9 8. nail is yet left in the holy place; you have bread in the morning, and in the evening, and more plenty of spiritual food on the Sabbath day and week days, than heretofore. Much is given unto you, and much required from you. Where God hath sown so liberally, he expects as plentiful an harvest. Now you hear the joyful sound, even the word of reconciliation and substance of our Embassy is to entreat you to consider the value and dignity of your Heavenly born being souls, and to seek after reconciliation, otherwise you are undone to all eternity. Now Christ holds out a white flag for a parley of peace, now the King of Heaven holds out the golden Sceptre, O come and touch the top thereof and live: The Portcullis is not yet let down: The Judge hath not yet vailed his face: The door of hope is not yet shut up; the holy Ghost calls: † Isa. 55. 6. Seek the Lord whilst he may be found, call upon him whilst he is near, ‖ 2 Cor. 6 2. Nemo tam divos habuit faventes crastinum ut possit sibi polliceri. Senec. Now is the day of salvation. None of us can promise to ourselves a morrow, no not the least moment of time: and if we neglect this golden opportunity, and season of grace offered, we may never live to have another tendered unto us. All the World cannot call back the least minute of time, when once it is past, it's like a swift stream, or an arrow out of a b●w not to be recalled. Wherefore as you consult the eternal good of your immortal souls be entreated to improve all the prizes and Talents that God puts into your hands to get Wisdom withal. When the Lord bids you seek his face, O that your hearts with all readiness might return this answer, * Psal. 27. 8. Thy face Lord will I seek. God hath put this word into my mouth, and here fixed my thoughts, (after I had several other subjects in my eye) and hath sent me on this very errand to treat on this great Theme, of reconciliation unto God. And now what message shall I return unto him that hath sent me? What account shall I give at the last day of the entertainment of this word? What shall I say more? You have life and death set before you this day viz. The happiness of a reconciled estate, and the misery of an unreconciled estate; O that the Lord would engage you all to make the better choice by harkening unto this word of reconciliation, and unfeignedly embracing the same, and so your souls shall live. † 2. Tim. 2. 7. Consider what I have said, and the Lord give you understanding in all things. THE MINISTRY OF ANGELS. Heb. 1. 14. Are they not all Ministering spirits, sent forth to Minister for them, who shall be heirs of salvation? TO draw down the context to the text, we are to Sermon 2. Preached at S. mary's Oxon. Oct. 3. 1658. Vers. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solis radii sunt ejusdem naturae cum sole, ab eodem propagatione distinguuntur, avelluntur nunquam: hac Metaphorâ divinam filii naturam convenientissime expressit Apostolus. Et character ●icitur expressa imago Archetypi. Pareus in loc. take special notice of the Excellency and dignity of Christ represented unto us in this chapter especially Vers. 3. Who being the brightness of his glory, and the express image of his person and upholding all things by the Word of his Power, when he had by himself purged our sins, sat down on the right hand of the Majesty on High. And by way of Comparison, the Apostle further inhanceth the honour and pre-eminence of Christ. For after he had compared Christ with the Angels, he sets the Crown on Christ's head, his name is more excellent than theirs. Vers. 4. 5. Being made so much better than the Angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the Angels said he at any time, Thou art my son, this day have I begotten thee? And again, I Will be to him a Father, and he shall be to me a Son. Christ is a Son, the Angels his servants, they may not be worshipped themselves, but they must worship Christ, Vers. 6. 7. Let all the Angels of God worship him. Of his Angels he saith, who maketh his Angel's spirits, and his Ministers a flame of fire. And further honour is ascribed to the Son, which is not to Angels, Vers. 8. 9 Unto the Son he saith, Thy throne O God, is for ever and ever, a sceptre of righteousness, is the sceptre of thy Kingdom. Thou hast loved righteousness and hated iniquity: therefore God even thy God hath anointed thee with the oil of gladness above thy fellows. And further Christ is a Lord and Creator, the Angel's servants and creatures: Christ is advanced to the Throne, He is the Sovereign Lord of all, Vers. 13. The Angel's ministering spirits subservient to Christ, and at his command: and when commissionated by him, helpful and serviceable unto all the children of God. It is demanded by way of interrogation in the Text, Are they not all Ministering spirits etc. Which scripture sets forth clearly the Protection of Angels, their Ministry and serviceableness unto the children of God, A point seldom taught, yet very useful, comfortable, and of singular concernment unto all the children of God And being that its the duty of the Minister to declare unto people the whole council of God, that which hath oft been in my intention, I shall now endeavour to handle with all the perspicuity that I can. The words contain a question, Are they not all Ministering spirits? Divis. which being resolved, the answer is obvious that the Angels are all Ministering spirits: More particularly we are to observe a Description of Angels. 1. From their nature, Spirits. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressed. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. From their office, Ministering. 3. Their commission, Sent. 4. Whose Ministers they are, 1. Primarily, Christ's. And secondarily, Christ's children. 5. The universality, All: All the Angels. Here's the universality of the object, and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and universality of the subject all the Angels: All that are heirs, none left out, none exempted from the benefit of the service of all the Angels of God. All that are heirs of Salvation, all Christ's children have interest in their protection. Many scruples may be made, and many things require explication, what requires opening shall be endeavoured in the enlargement of one entire doctrine whereon I purpose to fix. Thus I propound it to you. That it pleaseth God to make use of the Ministry of Angels for Doct. the good of his Children. This is the point I aim at from this Scripture. For the Enlargement whereof, I shall propound several questions and give in Answers to them, that shall constitute the doctrinal 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 Angels are? I have read many curious Q. 1. What Angels are. observations of Fathers and Schoolmen concerning Angels, which I conceive not fit to communicate, being altogether unwilling to stu●e a Sermon with Curiosities and conjectures which tend not to edification. For if Moses knowing the original 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 Angels what they were; if Paul, who was taken up into the third heaven, saw yet so little of Angels that whosoever will teach so curiously of them, he saith, they be puffed 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 Angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind. If John in all his revelations had no such knowledge revealed of Angels, then it's a duty to be modest and sober in inquisitions, to be wise unto Sobriety, and to avoid curious speculations of Schoolmen, and confine ourselves unto the Word of God; Now what they are, we shall show from their names and Nature. First, from their names, they are Messengers, who carry a Their Name. message: they are Gods messengers. * This name Angel is attributed unto Christ. † Gen. 48. 16 The Angel that delivered me from all evil bless the lads, etc. ‖ Ex. 23. 20. Behold I send an Angel 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 Angel of his presence saved them, in his love, and in his pity he redeemed them, and he bore them and carried them all the days of old. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuntius Dei Steph. the Angel of his presence, and the Angel of the Covenant. Behold I will send my messenger, and he shall prepare the way before me, and the Lord whom ye seek shall suddenly come unto his Temple, even the Mal. 3. 1. messenger of the Covenant, whom ye delight in. This name of Angel is ascribed there unto John Baptist, who came in the spirit of Elias, and unto Christ also, and likewise to our Ministers, pastors and teachrs, Rev. 2. 12. Rev. 3. 1. Angels are took for Spirits, Messengers of God employed 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 Angels. 2. The Nature of Angels. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Damasc. A most pure and perfect, intellectual, immaterial and immortal creature., created and appointed to be God's 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 employ 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'll take notice of these properties. 1. Angels are Spirits. He maketh his Angel's spirits, and his Ministers a flaming fire. In that they are called spirits, that declares 1. Angels are spirits. Psal. 104. 4. Spiritus vox naturam declarat, flammae vero ●orū potentiam. Gomarus. Facit Deus instar ventorum velocissimos Ministros, eosdemque facit flammam ignis, hoc est, celerrime, instar fulg●ris exequendi jussa paratissimos. Pareus in loc. their Nature, and flaming fire, that shows their power. Winds and fire are swift in their motion, and so are Angels. 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 form, for Luk. 8. 30. Many Devils entered into one man, and the Devils themselves were once Angels 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 affrighted, 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 myself, handle me and see, for a spirit hath not flesh and bones as you see me have. Angels are incorporeal, and though we read of their eating and drinking, as the Angels 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 food, and work miraculously above man's apprehension. 2. Angels are invisible. By him were all things created that are 2. Angels 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 man's soul. Who hath seen a spirit at any time, or the soul of man, or an Angel? 3. They are Immortal. Good Angels are so, neither can the● 3. They are immortal. Luk. 20. 36. die any more, for they are equal unto the Angels, and are the children of God, being the children of the resurrection. Bad Angels 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 Devil an his Angels. 4. They neither marry nor are given in marriage. Hence chrysostom 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 Angels, 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 Angels of God met him, and when Jacob saw them, he said, this is God's host, and he called the name of that place M●hanaim. † Deut. 33. 2. The Lord came from Sinai, and risen up from Seir unto them, and shined forth from mount Paran, and he came with ten thousands of Saints, from his right hand went a fiery law for them. ‖ Ps. 68 17. The Chariots of God are twenty thousand, even thousands of Angels, the Lord is among them as in Sinai, the holy place. * Dan. 7. 10. Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him; the judgement was set, and the books were opened. † Rev. 5. 11. I beheld and heard the voice of many Angels round about the Throne, and the beasts, and the elders, and the number of them was ten thousand times ten thousands, and thousand of thousands. They have great celerity and agility. They move with all expedition. And though they are not repletiuè in loco, we cannot ascribe an Ubiquity of presence to them, because they are created substances, yet Philosophers say, they move in a point and in an instant. And this assertion is consonant to Scripture, otherwise I should not meddle with it: For we read in Daniel, Whilst I was speaking in prayer, even the man Gabriel, whom I had seen in a vision at the beginning being caused to fly swiftly touched me about the evening oblation. Hence we read of Cherubims in Scripture, that they have wings. Hereupon Picture-drawers Exod. 37. 9 paint Angels with their wings displayed, which discovers both their ignorance and superstition. What are Images but teachers of lies? And (as the book of Homilies observes) no more A Book of Homilies printed in Q Elizabeth's time. adorn a Church than Brothel-houses a Commonwealth. They have wings ascribed unto them, for our apprehension and according unto our capacity, not that they have really wings, but thereby to set forth their swiftness, celerity and agility, to do what God commands them. 7. They are of great strength and power. We read of the 7. Angels are of great strength. Psal. 103. 20. 2 Thes. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. strength of good Angels. Bless the Lord, ye his Angels, that excel in strength, that do his commandments, harkening unto the voice of his Word. They are called the powers of Christ. To you who are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven with his mighty Angels. And bad Angels are of great strength: The Devil is the strong man armed, compared to a roaring Lion, a Dragon, a Leviathan. And bad Angels are called powers, and principalities, spiritual wickedn●sses in high places! Eph. 2. 2. Wherein in time past ye walked according to the course of this world, according to the Prince of the power of the air, the spirit that now Eph. 6. 12. worketh in the children of disobedience. We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. The second question is, How many sorts of Angels there are? Q. 2. How many sorts of Angels are there. V Salkeld of the Nature of Angels. I answer there are good and bad, Angels of light, and Angels of darkness. For good Angels, Schoolmen and others make nine distinct orders of them, and they rank them into 3 Hierarchies. 1. Cherubims, Seraphims, and Thrones. 2. Dominations, Virtues, and Powers. In the 3. rank, Principalities, archangels, and Angels. I dare not follow the School-mens steps too close, but shall endeavour above all to keep close to Scripture. That there are different degrees of Angels, some higher in dignity then others seems probable, but that there are those nine distinct orders, and that some are sent and not others, the Angels of the lower rank and not others are employed, is an ungrounded conjecture, besides the rule of Scripture, and we may not be wise abou● what is written. We read of Seraphims and Cherubims to cover the mercy seat: Isa. 6. 6. Eph. 1. 21. We read of Principalities, Rules, Powers, Dominions, Thrones. The Apostle ventured not to reckon them all up: How dare the Schoolmen so peremptorily determine? Augustine giveth his judgement Esse sedes dominationes, etc. August. thus: I do (saith he) firmly believe that there be seats, powers, and principalities: yet I hold with undoubted faith, that they differ in sort, but how they differ, I know not: neither do I think that by such ignorance I incur any danger. Questionless there's an Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above them all in degree and dignity, to whom all the Angels must pay homage and worship, and that is the Archangel, (for we read not of archangels in Scripture) Michael the Archangel, when contending with the Devil, he Judas 9 disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. The 1 Thes. 4. 16. Lord himself shall descend from heaven with a shout, with the voice of an Archangel, and with the trump of God, and the dead in Christ shall rise first. This is meant of the Lord Jesus Christ: All thrones, powers, dominions must yield subjection unto him: He hath a name above every name. He is Sovereign Lord of all. Now for the bad Angels. We read of the Devil and his Angels, and Beelzebub, the Prince of the Devils, which implies Order and degree according to a common acceptation: though some rather understand it spoken of their power, and this is more probable. To be over-curiously inquisitive in these things I dare not. The well is deep and we have not wherewith to draw. I descend to a third question which is more profitable to know. Q 3. What are the offices of Angels? 1. To behold the face of God. Math. 18. 10. Isa. 6. 2. And that is, what are the offices of the Angels? I mean the good Angels, for my text only speaks of them. They are these. 1. To behold the face of God. Take heed that ye despise not one of these little ones: for I say unto you that their Angels do always behold the face of my Father which is in Heaven. Though sometimes we read, they cover their faces. Above it stood the Seraphims, each one had six wings, with twain he covered his face, with twain he covered his feet, and with twain he did fly. They are not able to behold the infinite lustre, and splendour of his Majesty; but in Scripture account, to be as the Angels in heaven sets forth a state of blessedness. In the resurrection they neither marry, nor are given in marriage, but are as the Angels of God heaven: Mat. 22. 30. And blessedness consists in the enjoyment of the blessed vision. 2. To execute the commands of God. Bless the Lord, ye his 2. To execute Gods will. Psal. 103. 20. Mat. 6. 10. Angels, that excel in strength, that do his commandments, harkening unto the voice of his Word. Bless the Lord all ye his hosts, the Ministers of his that do his pleasure. And we pray thy will be done in earth, as it is in heaven. 3. To celebrate the praises of God. * Isa. 6. 3. One cried unto another, and 3. To praise God. said, holy, holy, holy, Lord of hosts, the whole earth is full of his glory. † Luk. 2. 13, 14. And suddenly there was with the Angel a multitude of the heavenly host, praising God, & saying glory to God in the highest; and on earth peace, good will towards men. ‖ Rev. 4. 8, 9 The four beasts had each of them six wings about him, & they were full o● eyes within, & they rest not day or night, saying, holy, holy, holy Lord God Almighty, which was, & is & is to come. 4. To make it their work to preserve God's glory. And I fell 4. To make it their work to preserve God's glory. Rev. 19 10. at his feet to worship him, and he said unto me, see thou do it not, I am thy fellow-servant, and of thy brethren, that have the testimony of Jesus, worship God, for the testimony of Jesus is the Spirit of Prophecy. The Angel would not bear with God's dishonour, and would not permit John to worship him. 5. To be servants unto Christ. When he bringeth in the first begotten 5. to be Christ's servants. Heo. 1. 6. Psal. 97. 7. Luk. 1. 19 into the world, (he saith) let all the Angels of God worship him. Confounded be all they that serve graven Images, that boast themselves of Idols; worship him all ye Gods. They brought the message of Christ's incarnation. I am Gabriel that stand in the presence of God, and am sent to speak unto thee, and to tell thee these glad tidings. They ministered unto him. * Mat. 4. 11. Then the Devil leaved him, and behold Angels came and ministered unto him. † Luk. 22. 43. And there appeared an Angel from Heaven unto him and strengthening him. Christ is the head of them, and they are his servants: ye are complete in him, who is Col. 2. 10. the head of all Principality and Power. 6. Angels are serviceable unto men, not one, but all▪ not any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i. e.) Ministratores quos vulgò solemus officiarias vocare. Beza. Numb. 20. 16 2 King. 6. 16. a●e exempted, They are all ministering spirits in the text. And these singular services which they have done, and will do for God's children, are upon record. They deliver them from dangers, When we cried unto the Lord, he heard our voice, and sent an Angel, and hath brought us forth out of Egypt, and behold we are in Kadesh, a City in the uttermost of thy border. Fear not (saith the Prophet) for they they that be with us are more than they that are with them, Who were they but God's Angels for the Prophet's safeguard. 1. The Angel of the Lord incampeth about them that fear him, 1. The Angel of the Lord incampeth about the righteous. and delivereth them. * Dan. 3. 28. Then Nabuchadnezzar spoke and said, blessed be the God of Shadrach, Meshach and Abednego, who hath sent his Angel and delivered his servants that trusted in him, and hath changed the King's word and yielded their bodies, that they might not serve or worship any God, except their own God. And Daniel makes this acknowledgement, My God hath sent his Angel, and hath shut ‖ Psal. 91. 11. the Lion's mouth, that they have not hurt me, for as much, as before him innocency was found in me, and also before thee; O King, I have done no hurt. † Dan. 6. 22. He shall give his Angels charge over thee, to keep thee in all his ways. Angels are Protectors & Guardians commissionated by God Dan. 10. 13. to protect God's children. The Prince of the Kingdom of Persia, withstood me one and twenty days, but lo Michael, one of the chief Princes came to help me, and I remained there with the King of Persia, Michael is generally interpreted to be Christ the only Archangel. 2. The Angels are of marvellous wisdom to direct, counsel, 2. Angels are of marvellous wisdom. Gen. 24. 7. and advise the children of God. The Lord God of heaven which took me from my father's house, and from the Land of my kindred, and which spoke unto me, and swore unto me, saying, unto thy seed will I give this Land, he shall send his Angel before thee, and thou shalt take a wife to my son from thence. The Lord before whom I walk will send his Angel with thee, and prosper thy way, and thou shalt take a wife for my son of my kindred, and of my Father's house. 3. They comfort God's children. Gen. 32. 2. This is God's host said 3. Angel's comfort God's children. 1 King. 19 5, 6, 7. Jacob, as Elias lay and slept under a juniper tree, behold then an Angel touched him, and said unto him, arise and eat. And he looked, and behold there was a cake baken on the coals, and a cruse of water at his head, and he did eat and drink, and laid him down again. And the Angel of the Lord came a second time and touched him, and said arise and eat, because the journey is to great for thee. 4. They punish their enemies. * Gen. 19 11 They smote the men that were at 4. Angels punish the saints enemies. the door with blindness, both small and great, so that they wearied themselves to find the door. † 2 King 19 35. And it came to pass that night, that the Angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand, and when they arose early in the morning, behold they were all dead corpses. Herod was made a signal spectacle of pride, as is on record. ‖ Acts 12. 23 And immediately an Angel of the Lord smote him, because he gave not God the glory & he was Rev. 12. 7. eaten of worms, and gave up the ghost. They stand for Christ and his Church, against Satan and his Angels. And there was war in heaven, Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels. 5. They resist the wicked, and their attempts. Balaam found 5. Angels resist wicked men. Num. 22. 22. 6. Angels carry the Saints souls into heaven. Luk. 16. 22. 7. They gather the elect unto Christ. Mat. 24. 31. Mar. 13. 27. Q. 4. Whether every Saint hath a peculiar Angel his keeper? Mat. 18. 10. it so, And God's anger was kindled because he went, and an Angel of the Lord stood in the way for an Adversary against him. 6. They carry the souls of God's children into heaven. And it came to pass that the beggar died, and was carried by the Angels into Abraham's bosom: the rich man also died and was buried etc. 7. They gather the elect unto Christ at the last day. He shall send his Angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. The fourth question is, whether every Saint hath a peculiar Angel to be his keeper and Protector? That every Saint hath a peculiar Angel to keep him is the opinion of Fathers, Schoolmen, and many Protestants: but although I am fare from a hasty censure, yet I cannot assent unto their opinion, because here in the text, it's laid down universally, All. There are two Scriptures specially urged in behalf of this opinion: The one is Mat. 18. 10. Take heed that ye despise not one of these little ones, for I say unto you that their Angels do always behold the face of my Father which is in heaven. The other is Act. 12. 15. They said unto her; thou art mad, but she constantly Act. 12. 15. affirmed that it was even so: then said they, it is his Angel. To the former place I answer; the meaning is, that men ought Ans. not to contemn poor believers, seeing God hath so fare honoured them, as to give them his own Angels, to be their Guardians and Ministers. And though they are called their Angels, it follows not hence that each Saint hath a peculiar Angel appropriated to himself: but their Angels are appointed over a●l Gods children, and are as serviceable unto them, as if every one Angel had charge over one particular Saint, & Individuum. So that one Angel may protect many: as, The Angel of Psal. 34. 7. the Lord encampeth round about them that fear him and delivereth them. One Angel may protect many, and many Angels may protect one. The meaning of this Scripture Calvin makes to be this That they are not to be contemned, whose Angels are near and ready Non impunè contemni eos, quorum Angeli propinqui sunt & familiares, ut vindictam exigant. Calv. to take revenge. The Angels will take revenge upon those who afflict the children of God. But there is more matter of doubt from Act. 12. 15. Then said Quest. they it is his Angel. For answer, 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered a Messenger Ans. and so some rather render it: It's his Messenger. 2. It's spoken according to a vulgar opinion. There is an ancient opinion that there is a good and a bad Genius. Empedocles the Philosopher taught that every man had two Angels, one good another bad, And Grecians used to say that every man hath his own Angel to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all his life. And Plutarch records, when Brutus was ●laine, the night before, one appeared unto him and said, I am thine evil Angel, oh Brutus. But among the Jews themselves there were frequent apparitions of dead persons and phantasms (which questionless were diabolical) and they were thought by the vulgar sort to be the spirits, of the persons, whom they represented, and they had a conjecture that there was some good, or some bad, according to the diversity of the persons, and their forepast life. Now it should seem that these people amazed as it were, at an unlooked for chance, followed the popular opinion and would thereby infer that Peter's death was inevitable, seeing his spirit did already begin to appear. 3. This may be understood, It is his Angel, that is some Angel that God had sent for his deliverance, which was fully effected, For the Angel of the Lord took away Peter's chain, and delivered Acts. 12. 17. him out of Prison. The fifth question is, what is the knowledge of Angels? Q. 5. What is the knowledge of Angels. 1. We must premise that they are not omniscient. Of that day and hour knoweth no man, no not the Angels of Heaven, but my Father Mat. 24. 14. only. They increase in knowledge, saith the Apostle Paul, Mat. 13. 32. Eph. 3. 10. To the intent that now unto the Principalities, and Powers, in heavenly places might be known by the Church, the manifold wisdom of God. And likewise the Apostle Peter concurres, Unto whom it was 1 Pet. 1. 12. revealed that not unto themselves: but unto us they did Minister the things which are now reported unto you, by them that have preached the Gospel unto you, with the holy Ghost sent down from heaven, which things the Angels desire to look into. 2. The knowledge Angels have is by intuition, and not discourse as men have. 3. Their wisdom and knowledge is excellent. So said the woman of Tekoah, My Lord is wise, according to the wisdom of an Angel 2 Sam. 14. 20. of God, to know all things that are in earth. 4. They are Creatures of great experience. Even bad Angels have great knowledge. They have had long experience, and have made many observations of the Actions of men. 5. God oftimes communicates unto good Angels the affairs of men. I cannot, neither will I say, that the Angels know men's thoughts for: That's God's sole Prerogative. Neither can I say, that the Angels know all our actions. But they know very much, because God communicates them unto them, and they rejoice in Luk. 15. 7, 10 the conversion of a sinner, and bad Angels know much of a man's ways. The Devil observes and takes notice of our failings, and though he knows not our thoughts: yet he'll guess near the matter, and by circumstances and carriages put together, he will easily find out which is the bosom and constitution sin, and so form his temptation accordingly. Q. 6. Whether Christ died for Angels? Ans. 1. Heb. 2. 16. The sixth and last question is, whether Christ died for Angels? I answer, Negatively. For first, he took not upon him their Nature. Verily he took not upon him the Nature of Angels, but the seed of Abraham. 2. God left the Apostate Angels without recovery. What their sin was, whether pride, or any other sin, (though most are of opinion that pride was the chiefest sin of them) we will not curiously inquire. But that they were Apostates from God, and so became eternally miserable, is evident from Scripture: And Judas. 6. the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgement of the great day. They it seems fell from their primitive condition once and irrecoverably. 3. We affirm that Christ's death is of great benefit unto the elect Angels. For thereby they are confirmed in their happy estate. Christ's death established the holy Angels in their state of blessedness. The Apostle plainly proves our Assertion, That in the dispensation Eph. 1. 10. of the fullness of times, he might gather together into one all things in Christ, both which are in Heaven and which are on earth, even in him. Far above all Principality, Power, Might, and Dominion, vers. 21. and every name that is named, not only in this world, but that which is to come, And hath put all things under his feet, and gave him to be vers. 22. the head over all things to the Church, which is his body, the fullness vers. 23. Eph. 3. 10. Col. 1. 20. of him that filleth all in all. To the intent that now, the Principalities, and Powers, in heavenly places, might be known by the Church, the manifold wisdom of God. And (having made peace through the blood of his cross) by him to reconcile all things unto himself: by him, I Col. 2. 10. say, whether they be things in heaven, or things on earth. And ye are complete in him, who is the head of all Principality, and Power. I purposely wave many curious questions, wherein Popish writers abound. Wherefore in the last place, I shall make a practical improvement of the whole, and apply only three inferences, for Information, Instruction, and Consolation. For Information. 1. For Information. 1. What excellent, knowing, glorious creatures the holy Angels are, and if they be so excellent, how much more is Jesus Christ their Lord? Great is the knowledge of these glorious creatures, but what they have is derivative from their Creator. 2. Be informed that it is unlawful to worship them. See thou do Col. 2. 18. it not, saith the Angel to John, for I am thy fellow-servant. And in the place fore cited, Let no man beguile you of your reward, and in voluntary humility, and worshipping of Angels, intruding into those things he hath not seen, vainly puffed up by his fleshly mind. 3. Be informed of the singular benefit of the Angel's ministry. The Angel of the Lord encampeth about them that fear him, and delivereth Psal. 34. 11. Josh. 5. 14, 15 them. The Angel stood for Joshua: It came to pass when Joshua was by Jericho, that he lifted up his eyes and looked, and behold there stood a man over against him, with his sword drawn in his hands, and Joshua went unto him and said, Art thou for us, or for our Adversaries? And he said, nay, but as a captain of the ho●t of the Lord am I now come. And Joshua fell on his face to the earth and did worship and said unto him, what saith my Lord unto his servant? And he said, lose thy shoe from off thy feet: for the place whereon thou standest is holy. This was the Lord Jesus, the Angel of the Covenant, for a Created Angel would have refused adoration. An Angel preserved the three Children from the flame and burning of the fiery furnace, and shut the Lion's mouth. An Angel praised for the Church, in Zechary that Angel was Christ. Then the Angel Zech. 1. 12. of the Lord answered and said, O Lord of hosts how long wilt thou not have mercy on Jerusalem, and on the Cities of Judah, against which thou hast had Indignation these threescore and ten years? An Angel delivered Hezekiah, and smote Senacherib: An Angel delivered Peter: An Angel brought the good news of Christ's incarnation. The Angels of God preserve us in our beds, in our houses, in our journeys, in our undertake. The Angels will carry our souls to Heaven. By way of Instruction. Use 2. of Instruction. Psal. 91. 11. 1. Labour to walk in God's ways. For he shall give his Angels charge over thee, to keep thee in all thy ways: Whilst we are in our lawful ways (not in our wander) we have a promise of Protection. 2. Pray to God for the Protection of Angels. We may not pray to Angels, we may not worship them: but we may pray to God to vouchsafe their ministry to us, to make our ways prosperous, to send us an Angel (as Abraham believed,) and cause his Angels to pitched their Tents about us, as God's messengers to defend, Gen. 24. 7. and rescue us out of dangers. 3. We should so live as remembering we are in the presence of God and Angels, that God's eyes are over us, that the Angels observe o●r carriage, and what decorum we keep in the duties we perform. For this cause ought the woman to have power on her head, because of the Angels. Though men (as Diodati observes) 1 Cor. 11. 10. would give consent and connive at this disorder: yet the Angels, who are continual Guardians in their Assemblies would be offended at it. For I think (saith the Apostle) that God hath set forth us the Apostles 1 Cor. 4. 9 16. last, as it were, men appointed to death. For we are made a spectacle unto the world, to Angels, and to men. Wherefore I beseech you be ye followers of me. For Consolation. Use 3. for Consolation. This serves for comfort to God's children, that the Angels are their Ministers. 1. In their lives, they have them under God their protectors, the Lord bids them protect, preserve, succour, comfort, relieve such a one, he is in distress, he is my servant: The very Angels 1 King. 19 7, 8. were purveyors unto Eliah. The Angels ministered unto Christ, they strengthened him, when he was in the garden, when he suffered in his humane Nature. So the children of God find it to their comfort that the Angels refresh, comfort, support and protect them in their greatest extremities. 2. When they die, the Angels carry their souls into Heaven. 3. At the day of judgement, they gather the elect unto Christ. Mar. 13. 27. He will send his Angels to gather his elect from the four winds, from the uttermost part of the earth, to the uttermost part of Heaven. By all that hath been said, we are to understand the happiness of all the Saints, who are here in the text called heirs of salvation. God gives them his Son, and that's the height of mercy: God gives them his Angels for their Guardians, so those two Scriptures are abundantly fulfilled. Psal. 34. 9 O fear the Lord, ye his Saints, Psal. 34. 9 Rom. 8. 32. for there is no want to them that fear him. And Rom. 8. 32. He that spared not his own Son, but delivered him up for us all, how shall he not but with him freely give us all things. And these Scriptures bring a full measure of comfort unto the children of God.— Having Christ the Saints have all, he protects and defends them, he is Lord over all, and commands all creatures services for the good of his people. This Doctrine of the Ministry of Angels, is too much Idolised by some, which fall to the worshipping of them. This is flat Idolatry; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is abominable: And this Doctrine is too much slighted by others, who are not thankful to God for the Protection of Angels. Both these extremes are to be avoided, and our duty is to look upon Angels as fellow servants, and beg of God their Ministry: And for all deliverances we should return unto God the praise and glory of all, in the language of the Psalmist, Psal. 115. vers. 1. which shall be my conclusion, Not unto us, O Lord not unto us, but unto thy name give glory Psal. 115. 1. for thy mercy and truth's sake. GOD'S PROVIDENCE COMMON AND SPECIAL SET FORTH. From 2 Chron. 16. vers. 9 The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of those whose heart is perfect towards him. THE best of men in the Church Militant, have Sermon 3. Preached at St. mary's Oxon. Oct. 12. 1658. Deut. 32. 5. 2 Chr. 15. 12. vers. 16. their failings: There's no gold but hath some ore, and dross in it, no wheat without some chaff, none of God's children but have some spots. We need go no further than the Instance of my Text. Asa King of Juda a zealous Reformer, one that entered into a solemn Covenant with the Lord, one so full of courage as to depose his Mother Maachah for her Idolatry, and cut down her Idol: a●d of this King the Holy Ghost gives vers. 17. this final judgement— Nevertheless the heart of Asa was perfect all his days. Yet notwithstanding here are upon Record; several 2 Chr. 16. 10. faults of King Asa, viz. putting the Seer into Prison unjustly for pronouncing a full and seasonable reproof, from the mouth of the Lord, for oppressing some of the People, and in his disease not seeking the Lord, but the Physicians. Hence the Apostles assertion Jam. 3. 2. is evidently proved, That in many things we offend all: The Apostles exhortation should be to every one of us, instead of a particular Application, Be not high minded but fear: Let him that Rom. 11. 20. 1 Cor. 10. 12. thinks he standeth, take heed lest he fall. The sins of Saints should be our warning piece, and hence we should learn caution, vigilancy, and heart-Inquisition. We are men of the like passions, and therefore aught to commiserate our Brethren, and likewise entertain a holy jealousy over our own hearts, considering that we also may be tempted. To come to the Text: These words were spoken by Hanani the Seer to Asa King of Judah. And although they met with no better entertainment than a Prison, yet are no whit less to be valued. Plain faithful dealing is highly to be prised, notwithstanding it meets with course usage almost every where. It was Asaes' great fault to rely on the King of Syria, and not on God vers. 7. Likewise he sins against the experience of a signal deliverance from the Ethiopians and Lubims vers. 8. But what are the best of men if left to themselves? Hezekiah a rare King, failed in the business of the Ambassadors of the Princes of Babylon: We read God left him to try 2 Chr. 32. 31. him, that he might know all that was in his heart. This plaindealing Prophet having charged home, and thoroughly aggravated the King's faul●s, lays down in my Text a strong Reason, or Engagement for him to rely on the Lord For the eyes etc. Wherein are observable a description of Providence, of God's Divis. Omni-presence, and the special manifestation & exhibition thereof. 1. Here is a description of Providence, by the eyes of the Lord. 1. A description of Providence. The eye of the Lord is clear, and ten thousand times brighter than the Sun: The eye of God searcheth, and penetrates the most secret things: It seethe any thing, observes, discovers, pierceth, converts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. revengeth. All things are naked, Diaphanous unto God: With him the very inside is outside, secret or open, dark or light, night or day are all one with the great Allseeing God. God at once perfectly seethe & knows all things, by one clear act of Intuition, unico actu simplicis Intelligentiae, (as Schoolmen say) he universally, suddenly knows every thing. Creatures know successively per prius & posterius: But the Creator knows all at once. Yet we must interpose a Caution that wh●n we read of God's eyes, hands, feet, etc. We must not understand them literally and properly, but figuratively and improperly, or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Herein God condescends to our capaci●y and apprehension, and speaks after the manner of men. And the Rule in Divinity is to be especially observed, Q●ae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligenda sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The like passage we have in Zechary, They are the eyes of the Lord, (i. e.) his Providence, Zech. 4. 10. which observes all that is done every where. 2. Here is a description of God's Omni-presence from these 2. A description of God's Omni presence. Deus est sphaera cujus centrum est ubique & circumferenti● nusquam. words— Run to and fro throughout the whole earth. Angels are said to be definitive in loco: Bodies circumscriptiuè, but God is in loco repletive: His Centre is every where, and his Circumference no where. * Chrysost. in Col. 2. Homil. 5. Deus totus in coelo est, totus in terra non alternis temporibus, sed utrumque simul: Aug. de Civ. Dei l. 22. c. 29. chrysostom observes that God is every where (i. e.) because he fills all places, and yet no no where (i. e.) confined to no place. Augustine goeth further and saith, That God is wholly in Heaven, and wholly in earth, not by vicissitudes but all at once: This is most fully confessed by David, Psal. 139. 7, 8, etc. Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there etc. The scope of the Psalmist is to show (as judicious † Non est aliquis locus uspium, in quo possim à faciè tuâ abscondi. Musculus. Musculus observes) There is not any place, any where, in which I may be hidden from thy sight. 3. Here's a Manifestation of special Providence to the children 3. God's special Providence is toward the upright. of God, thus described— Whos's heart is perfect toward him, (i. e.) sincere. A perfection of parts may and must be attained in this life. A perfection of degrees is reserved for another world. Now as the general and common Providence of God, extends itself towards all the creatures, so there is a special distinguishing Providence, which exerts itself, and acts vigorously for the Provision, Protection, and Consolation of those that fear God, and walk uprightly before him. God puts forth his power to help them, so ‖ firmum se exhibeat (verto,) ut robustum se exhibeat erga illos ut robustam potentiam suam exerat in opitulando ipsos: Piscat. in loc. Piscator translates the words. So then the sense of the words I conceive to amount to this effect, that all things come to pass by Providence, nothing by chance in respect of God: For he seethe all things, and knows all things; All the affairs and transaction in the Universe, are manifest to Gods all seeing eye, the hidden deeds of darkness, the secretest reservations of the mind and thoughts of the heart are all known to him. Further there is no creature, whether vegetive, sensitive, or rational, but is ordered and disposed by this Omnipotent, and overruling Providence. The Providence in general, ad rerum usque minima perting it. Every creature how mean so ever, is under a Providence: But in a more especial and peculiar manner, the sons and daughters of God by grace, and Adoption: the Family of the first born, which as in the Text are described to be those, Whose hearts are uprigh before God: these I say are under a choice distinguishing Providence. From the word● thus divided and expounded, I collect two points of Doctrine: the first whereof I propound thus. That there is a Providence of God, which extends itself to the Doct. 1 ordering, and governing of all the creatures throughout the whole world. The other Doctrine (which chief I shall insist on) is this. That there is a special distinguishing Providence, which in a Doct. 2 peculiar manner manifests itself for the benefit of the upright, even all the children of God. I resume the Enlargement of the first Doctrine, and will dispose of my method of handling it on this wise. Method of handling the Doctrine. 1. By proving the truth of the point. 2. By making inquiry into the Nature of Providence, what it is, and how it discovers itself in its various operations. In the 3. place, I shall make some profitable improvement of the Doctrine of Providence, as reducible unto point of practice. Now first I am to prove that there is a Providence. I purposely 1. That there is a Providence. wave all Heathenish names of Fortune, Fatal necessity, Augurium, Lucky stars, Lucky Birds etc. Which are so far to be detested, as not once to be named amongst Christians, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer doubtless employed a Providence, by a golden chain hanging down from heaven. † Quicquid patimur mortal geni●●, Quicquid fa●●mus venit ex alto. Sen. Trag. O●dip. 1. Proved by Scripture. Seneca acknowledgeth more plainly a Providence, in that he saith What ever we do or suffer comes from above. But I know no Necessity of going to the Philistines to whet my sword or spear. I shall according to Naomies' counsel to Ruth, (though in another case) not be found gleaning in another field, but that of Scripture, and Reason: by help whereof I shall endeavour the proof of what I have asserted from the Text. 1. I repair unto Scripture Testimony, and that is instar omnium. And because the heap is so great, I shall gather sparingly, some only amongst many, which are the most pregnant, and apposite Proofs, viz. From the testimony of Job, David, Solomon, Christ and the Apostle Paul: and in the mouth of two or three witnesses, the truth will be established. Let's consider the Testimony of Joh, His eyes (saith he (are Job. 24. 21. Job. 10. 12. upon the ways of man, and he seethe all his go. Thy visitation (saith he) hath preserved my Spirit. And to the Testimony of Job, we'll add David, who plainly sets forth Divine Providence, when he saith that the Lord Covereth the heavens with clouds, who prepareth rain for the earth, which Psal. 147. 8, 9 maketh grass to grow upon the mountains. He giveth to the Beast his food, and to the young Ravens which cry. To the same purpose he speaks in another Psalm, wherein he extols the righteousness of God: Thy righteousness (saith he) is like the great Mountains: Psal. 36. 6. thy Judgements are a great depth, O Lord thou preservest Man and Beast. Which scripture compared with * Discamus hoc exemplo recumbere in Dei providentiam, etc. Cal. in Gen. 8. 1. Gen. 8. 1. it will appear, how the mercy of God was extended to Man and Beast, and likewise Jonah 4. 11. The multitude of Cattle were objects of God's compassion towards Niniveh. Further let's take notice what attestation Solomon gives to the truth delivered: The wise man assures us, that the ways of man are before the eyes Prov. 5. 21. of the Lord, and he pon●ereth all his go. And more fully he speaks Prov. 15. 3. of Providence, both towards good and bad, that the eyes of the Lord are in every place, beholding the evil and the good. This plainly declares that nothing can escape God's Providence, as an Excellent † Summa est, nihil esse omnium quae in mundo fiant, quod Providentiae divinae ambitu non comprehendatur. Carthw. in Locum. Commentator observes. Above all Testimonies Christ the truth and the life, fully declares the government of Divine Providence. He instanceth in Lilies, the grass of the field, Mat. 6. 28. vers. 30. In the Sparrows, the heirs of our head, Mat. 10. 29, 30. And Christ draws an Argument à minore ad majus: wherefore if God so the grass of the field, which to day is and to morrow is cast into the oven: shall he not much more you, O ye of little faith? And the Apostles of Christ confirm the truth of him, their Master. For Paul preaching at Athens plainly proves, that God gives Mat. 6. 30. to all li●e and breath and all things. And he quotes Aratus the Poet, Act. 17. 22. For in him we live and move and have our being? Fellow the same Apostle in his Epistle to the Romans, For of him and through him, vers. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aratus. Rom. 11. 36. Eph. 4. 11. Heb. 1. 3. 1. Cor. 12. 6, and to him are all things. Likewise in the Ephesians, we read, that God worketh all things after the counsel of his own will: and to the Hebrews, he declares that all things were upheld by the word of hi● power, (i. e.) the power of Christ. It is God that mo●eth all in all. Having thus by several Scripture Testimonies given abundant proof of the Doctrine, I now come to the Confirmation of the Doctrine, by evidence of Reason. Amongst many that might be alleged, I'll fix upon six Reasons, which are as so many Demonstrative Arguments drawn à fortiori for the further clearing the truth of our assertion delivered. 2. Confirmed by evidence of Reason. 1. The first reason shall be drawn from the order and harmony R. 1. Drawn from the Order and Harmony amongst creatures. amongst creatures. In the Nature of things there's an order, disposition, succession, conservation, and propagation of each species. Fire and water would consume each other, if they were not hindered by Providence. God is a God of order, and preserves all things in order. He made all things in order, number and measure He sets bounds to the Sea: Hitherto shalt thou go and no further. Were it not for a supreme overruling Providence, the Sea would break out and drown the whole world. Now this order must proceed from an ordaining cause which ordereth and disposeth of all things, and this is God: He telleth the number of the stars, etc. Psal: 147. 4. 2. We prove a Providence from the Provision that God makes R. 2. Drawn from God's Provision of each creature. Mat: 6. 26. Psal: 104. 11, 21. for all the creatures. God feeds the fowls of the air: Behold (saith our Saviour) the fowls of the air: for they sow not, neither do they reap, nor gather into barns: yet your heausnly Father feedeth them. Are ye not much better than they? He the grass of the field. He takes care for the beasts of the field: He sendeth the springs into the valleys, they give drink to every beast of the field, the wild Asses quench their thirst. The young Lions roar after their prey, and seek their meat from God. God knows how many Ravens are in every nest, and sends them food. God feeds the worms, and provides for all creatures. The Providence of God extends itself to the least of creatures, and in a more plentiful manner to mankind. All sorts of men taste of God's Providence: For his eyes are upon the ways of man, and he seethe all his go. Hence Christ commands doing of good, That Job 34. 21. Mat: 5. 45. ye may be the children of your Father which is in Heaven: sor he maketh his Sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. But especially Gods children have experience of God's gracious Providence toward them. It's a choice Promise mentioned by the Prophet Isaiah, But now thus saith the Lord Is: 43. 1, 2, 3. that created thee, O Jacob, and he that form thee O Israel, fear not for I have redeemed thee, I have called thee by thy name, thou art mine. When thou passest through the waters, I will be with thee, and through the rivers they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. R. 3. Drawn from the virtue accompanying the means for God's children's Preservation. For I am the Lord thy God, the holy one of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee. 3. We prove a Providence from that virtue that goeth along with those means which God hath ordained sor our preservation meat, drink, and clothing: 〈◊〉 have neither heat, life, strength, nor comfort in themselves. They neither can give, nor continue heat, or help: were it not for a special providence which gives virtue unto them. It's God that makes the meat to nourish us: It's God that makes the we wear, to warm us. The whole virtue and benefit which we receive from them, comes from the Providence of God: This in * Talis igitur mens mundi quum sit, ob eme; causam vel Prudentia, vel Providentia appellari recte possit. Cic. L. 2. de Nat. Deorum. Cicero's language, is called Prudence, or Providence: And in † Nullam terras despicere Providentiam testor. Quinctil. in Proem. L. 6. Q●inctilians it's put for God himself. 4. We prove a Providence from various events, distinctions, R. 4. Drawn from various events. Prov. 8, 15. appointments of affairs here below. God sets up one, pulls down another: By me King's reign (saith Wisdom) and Princes decree justice. And in Daniel we read of the Watcher, He cried aloud, and said thus; hue down the tree and cut off his branches, shake Dan. 4. 14, 25 off his leaves and scatter his fruit, let the beasts get away from under it, and the fowls from his branches: They shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as Oxen, and they shall wet thee with the d●w of heaven, and seven times shall pass over thee, til● thou know that the most high ruleth in the Kingdom of men, and giveth it to whomsoever he will. One is rich, another is poor: one honourable, another contemptible: one a King, another a subject. All these several stations in the world, come to pass by an overruling Providence: (for even ‖ Mundus divina Providentiâ constitutus Cic. Deorum Providentiâ mundum administrare Cic L. 1. de Divin. Cicero himself confesseth, that the world is governed by Providence) That there is any government in the world is a Providence: for the wicked are fare the greatest number, and they hate the righteous with a perfect hatred: were it in their power and they might have their will, there would be no rule, no government at all●: their lost and humour would be all the Rule they would go by. But there is a Providence that curbs these men, to keep them in awe, and strikes in them a sear of God and of men, who are in Authority, who although they hate them, yet stand in awe and fear of them. 5. We prove a Providence from God's preservation of his R. 5. Drawn from God's Preservation of his Church. Church, from the rage of the Devil and his Instruments, in somuch that the gates of Hell neither can nor shall prevail against it. Though there be Legions of Devils and wicked men, and they unite their forces, and combinations, with all▪ their might and main, and the Church is but a little flock: yet God graciously preserveth it. That one promise, Lo I am with you always, ●nto the Mat: 28. 20. end of the world: makes more for the Church, than all the malice of men and Devils can make against them. The Serpent's seed always persecutes the promised seed, and if Satan and his Instruments could obtain their will, they would (as that monster of Rome wished of the Senators necks) destroy the whole Church at one blow. But still the Church is preserved, notwithstanding all the inveterate malice, and opposition of men and Devils: Maugre all their violent oppositions, God will keep this vineyard of red wine (i. e.) his Church: so he promiseth I the Lord do keep it, Isa: 27. 2, 3. I will water it every moment lest any hurt it etc. 6. From the horrors of Conscience, and dreadful punishments R. 6. From the horror's o● Conscience. Rom: 1. 18. that befall the wicked, for the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. So that a man shall say, verily, there is a Psal: 58. 11 reward for the righteous, verily he is a God that judgeth in the earth. When such punishments befall men, many are apt to bewail their hard fortune, (that's their heathenish language) whereas they ought to consider of a Providence disposing, ordering, and appointing all. We read concerning Christ's sufferings on this wise, Him, being delivered by the determinate counsel and fore knowledge Acts: 2. 23. of God, ye have taken, and by wicked hands have crucified and s●ain. There was an Act of malice in the Jews, and even the height of wickedness but an Act of Providence in God, by whose permission and free appointment this came to pass. 2. In the second place we will inquire into the Nature of this 2. Concerning the Nature of Providence. Providence. Waving impertinent questions amongst * Inter Stoicos & Epicuri sectam secutos pugna perpetua est regaturne Providentia mundus? Quinctil: L. 5. C. 7. Epicures and Stoics, and likewise avoiding their Phrases, I shall accord with Orthodox Divines, who give this Definition of Providence, viz. It Definition of Providence. is a temporary action of God, whereby he moveth and directeth all things after the counsel of his own will to their proper ends. 1. I call it an Action, to distinguish it from the Attributes of 1. It's an Act. God. 2. I call it temporary to distinguish it from the eternal decree. 2. A Temporary Act. 3. I say that by this Providence, God moveth and directeth 3. It's Operative. all things, to show that God is not idle in heaven, as Epicures ignorantly and foolishly dream: this Providence is operative, this Job. 38. 41. Providence goeth through the whole world. It feedeth the Ravens in the nest, when the dam forsakes them. By this Providence Job. 39 15, 16. the Ostriches eggs are hatched when they are forsaken, and left to the wild beast, by the unnatural dam. 4. By Providence God acts after the counsel of his own will. 4 God acts by Providence. This showeth that God doth nothing unadvisedly and rashly, but useth his own knowledge whereby he perfectly understands all things, and his wisdom whereby he doth dispose all things being known. And this God doth of his own will. He is a most free agent, and he is not in the least compelled, and he needeth not the Mr Pemble of Magd: Hall Oxon. advice of any other: For (as a Judicious Divine observes) God directs both to the mediate ends, & to the last ends of all after a set and determinate manner, according to the most free decree and counsel of his own will, that himself in all things may be glorified. 5. God doth direct all things to their proper ends, to show that 5. God doth direct all things to their proper ends. ● God doth not only govern things generally, by ordering and disposing of all the creatures, but every thing particularly, taking care of every worm, every sparrow, even the meanest of all the creatures. Now then, by what I have said will evidently appear that there are these eminent▪ properties in divine Providence. 1. It's permissive of all sorts of Actions. God permits not only 1. There is a Permissive Providence. the Act; but the obliquity of it: He suffers and bears with the Iniquities of the Amorites: And yet God is not author sed ultor peccati. God hardened Pharaohs heart: He may withdraw his grace being not bound to give it. 2. This Providence is only effective of and approoves what is 2. God's Providence approoves only what is good. good. The Providence of God allows no man's wickedness: God is good and doth good, and nothing can come from God, but goodness: As for sin it's a saying no more common than true, malum non habet causam efficientem sed deficientem. 3, This Providence is Omniscient. All qualities, properties, motions 3. God's Providence is Omniscient. Act. 15. 18. and Designs, are all known to God with all their circumstances: so saith the Apostle, Known unto God are all his works fr●m the beginning of the world. 4. This Providence is most wise. If we speak of wisdom, God 4. This is a wise Providence. is wise: With God is strength and wisdom. The Apostle admireth the depth of his wisdom. 5. This Providence is distinct & particular to every worm, to 5. This Providence is distinct. every sparrow, to all the creeping things, to every herb, to every pile of grass: They all grow by Providence. 6. This is always a working, always protecting, providing, caring. 6. This Providence is always working. Epicures deny a Providence: Stoics acknowledge a fatal necessity. Peripatetics deny a government of the world: But christians fully believe the power and Providence of God, in the government of the world. This then being so. 1. Here's matter of confutation of Epicures, who denied all Providence, Use 1. For Confutation. & Stoics, who maintained a fatal necessity. And of Peripatetics, who denied the ruling and governing power of God. These V Dr. Hackwills' Apology. opinions, the Scriptures fore recited confutes, and I may say the less because such excellent pains hath been taken on this Argument by a Learned Dr. of our University. 2. This yields matter of reproof unto two sorts. Of Reproof. 1. Such as observe no Providence, heedless, careless persons, of Gallioe's indifferent temper: so they far well themselves, they care not how it is with others. 2. Such as abuse Providence, who run on in mad wicked ways and then father their Actions upon Providence. Solomon saith, The Prov. 19 3. foolishness of man perverteth his way: and his heart fretteth against the Lord. 3. Here's matter of Instruction. Let us hence learn our duties. Use 3. For Instruction. 1. Take especial notice of Providences●: study these wheels of Providence. These are wheels in the middle of wheels, and these require our special inquiry and observation. 2. Be inquisitive and observe how Providences fulfil Promises, how God is in every particular as good as his word. 3. Be thankful for all passages of Providence, for prosperity Job. 2. 10. and adversity, shall we not (saith Job) receive good at the hand of God, and shall we not receive all. 4. Learn by all Providences to be more holy, and more circumspect in thy life. He makes best use of Providences, who learns more holiness, humility, and conformity to the will of God. 5. Serve God's Providence in the lawful use of means. Men may not lie in a ditch and cry, Lord help us: God that appoints the end, appoints the means. We may not make a separation between them. 6. In all straits and difficulties, comfort thyself with the consideration of God's Providence. O do not distrust Providence, It's the Apostles exhortation: Cast thy care upon him, for he careth for 1 Pet. 5. 7. Mat. 6. 31. thee. And our Saviour's exhortation is, take no thought, saying, what shall we eat, or what shall we drink, or wherewithal shall we be clothed? As there is a general Providence towards all: So there is a special Doct. 2 distinguishing Providence towards all God's Children. This is the second doctrine. That the special Providence of God is extended Method. towards the Protection of God's Children, will f●lly appear by Scripture examples, and Scripture Reasons, which when we have proved, we shall reduce all unto point of practice, by some useful Application. 1. For Scripture examples, amongst many these are most eminent. 1. For Scripture examples. Gen. 22. 12. A Providence in an especial manner delivered Isaac, between the Knife and the Altar. The Angel calls out of heaven saying, Lay not thine hand upon the Lad, neither do thou any thing unto him: We ●hould consider (as * Nostrum est intent is mentibus considerare quam mirabiliter in ipso Articulo Deus Isaac revocaver ●● à morte in vitam, Calv. Gen 33. 4. Calvin observes) how God helped in the very Article of time, and delivered him from death to life. What preservations and special Providences did Jacob mee● withal, being delivered from Esau's rage, when bloody intentions were turned into embraces. Jacob feared lest he would ●lay the Mother and Children, yet by special Providence Esau ran to meet him and embraced him, and fell on his neck and kissed him and they wept. In Joseph there is a Series of Providences, a concatenation of preservations. His brethren hated him and threw him into a pit: And in that pit there was no water. He was bought and sold by the Ishmaelites and Po●ipher: cast in Prison, and in the same Prison where were the King's prisoners. The chief Bu●ler and Baker, were in the same prison. They dreamt, Joseph gave the Interpretation: But yet God's time of deliverance was not come. Pharaoh dreams, Joseph interprets his dream, and is advanced and made Ruler over all the Land of Egypt. A f●mine f●ll out, Joseph's brethren came to buy corn, Joseph supplies them. Stephen recites the History, and acknowledgeth a special hand of Providence: The Patriarches moved with envy, sold Joseph into Egypt, Gen. 50. 20, 21. Acts 7. 9 but God was with him. The History of Eliah, is remarkable: sometimes a Brook, sometimes a Widow woman, sometimes the Angels themselves were his Purveyors: and the very Ravens, those greedy Birds of prey brought him meat. The History of the Jews delivered from Haman is especially remarkable. Haman utterly plotted their ruin: He had the royal assent granted, the day set, Haman on purpose went to beg Mordecai for the Gallows, but see what intervened by the special hand of Providence, On that night the King could not sleep, and Esth. 6. 1. he commanded to bring the book of records of the Chronicles, and they were read before the King: after reading whereof the King advanced Mordecai, and made Haman his desperate Enemy to make the Proclamation. And Esther being entertained Queen in the room of Vasthi, she supplicated for her own life, and the life of her people. And the mischievous devices of Haman were turned ●pon his own pate: and as he meated to others, the same measure he received, the Text expressly shows: So they hanged Haman upon the Gallows Esth. 7. 10. that he had prepared for Mordecai: Then was the King's wrath pacified. The three Children in the fiery furnace, Daniel in the Lion's den, Peter out of Prison were all miraculously delivered by the Ministry of Angels. The Apostle Paul delivered, when above forty had bound themselves with an oath in a conspiracy against him. And Acts 21. 30, 31. especially Acts 21. 30, 31. We read of a wonderful deliverance (as we say) between the cup and the lip, And all the City was moved, and the people ran together, and they took Paul, and drew him out of the Temple, and forthwith the doors were shut, and as they went about to kill him, tidings came unto the chief captain of the Band, that all Jerusalem was in an ●proare. By this Diversion the Lord wrought a signal deliverance for his servant Paul. What deliverances had David at Keilah & En-gedi, even when Saul had hemmed him in, and (as I may say) had him in a Pound, not likely to escape, yet then by way of diversion he was delivered: and Saul went 1 Sam. 23. 26, 27. on this side of the mountain, and David and his men on that side of the mountain, and David made haste to get away for fear of Saul: for Saul and his men compassed David and his men round about to take them: But there came a messenger unto Saul, saying, hast thee and come: for the Philistines have invaded the Land. In that needful Instant the Lord made a plain way for his servants escape. I might Instance in many remarkable passages of Providence rerecorded in humane Authors. The tide brought in shellfish for the besieged Rochellers. There was one Merlin, who at the Parisian Massacre hid himself in a Hay Mow, and every day a Hen laid an egg there, by which he was kept alive. Another was hid in a close hole, and a spider woven a web at the door, so the Persecutors went away. But there is no necessity of lighting a candle to the Sun that went before. No example may be compared to those which are recorded in the Word of God. To Scripture examples, I'll add Scripture reasons, why doth God extend such special Providences towards his own people. 1. Let us consider the high estimate and value God puts upon R. 1. The high Value God puts upon his Children. Mal. 3. 17. Is. 28. 5. Exod. 19 5. Zech. 2. 8. them. They are his Jewels: They shall be mine, saith the Lord of hosts, in that day, when I make up my Jewels, and I will spare them as a man spareth his Son that serveth him. They are a crown of glory and a diadem of beauty. They are a peculiar treasure, they are as dear unto him as the Apple of his eye. 2. Consider the relations between God and the godly. R. 2. Drawn from the Relations between God and the godly. They are his Children, he their Father. They are his adopted sons and daughters. Now it is the duty of a Father to take special care for the preservation of his children. They are his spouse, and he their Husband: For so the Lord professeth, Turn, O backsliding children (saith the Lord,) for I am married unto you, and Jer. 3. 14. I will take you, one of a City and two of a family and will bring you to Zion. 3. All the promises of God are made unto the godly. For R. 3. All the Promises belong to the godly Isa: 43. 1, 2. (saith the Apostle) all the promises of God are in Christ yea and Amen unto the glory of God by us. Promises of Protection belong to God's children: Thus saith the Lord that created thee, O Jacob, and he that form thee, O Israel: fear not, for I have redeemed thee, I have called thee by thy Name, thou art mine. When thou passest through the waters, I will be with thee: and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. Promises of direction are made to God's children, Thou shalt guide me with Psal: 73. 24. thy counsel and afterward receive me to glory. 4. All the Attributs of God put forth themselves for the good R. 4. All Gods Attributes belong to the godly. Isa: 51. 14. of God's people, viz. His mercy to pardon them, his wisdom to counsel them, his power to defend them: (as the Prophet Isaiah saith) Fear not thou worm Jacob and ye men of Israel: I will help thee, saith the Lord and thy Redeemer, the holy one of Israel. 5. The ministry of Angels is employed for their defence. The R. 5. The Ministry of Angels is employed for the defence of the godly. Heb. 1. 14. Angel of the Lord encampeth round about them that fear him, and delivereth them. Are they not all Ministering Spirits, sent forth to Minister for them, who shall be heirs of Salvation? And for the offence of their enemies, as in the case of Senacherib and Herod, who fell by the Angel of the Lord. 6. The Saints experiences are abundant proof hereof: Pa●l V Ps. 18. t●tle. R. 6. Drawn from Saints Experiences. speaks how God delivered him out of the hand of the Lion. He spoke of Nero, that cruel Persecutor of the Church. What Protections, deliverances have God's people met withal? What Providences to supply their wants in the most needful instant? What deliverances from Fire, Water, Robbers, Murderers? Great things can many of God's children speak in this particular: Time would fail me to produce those Instances, which Saints experiences have abundantly afforded in this Particular. This then being so, this Doctrine may be serviceable for these uses. 1. To reprove the madness and folly of wicked men, who Use 1. For Reproof. Ps. 37. 32, 33. set themselves in opposition against God's children. They labour to root out their memory, and plot their utter ruin and destruction: but, though the wicked watcheth the righteous, and seeketh to s●ay him, the Lord will not leave him in his hand, nor condemn him, when he is judged. Wicked men are limited, and can go not a jot further than God will permit them. 2. Here's matter of Instruction to the children of God. Doth Use 2. For Instruction. God take the care of them, Let them be sure to keep in God's ways, and walk according to the rule of his Word. Let none neglect means appointed by God, under any presumptions of Providence, that would be a tempting of God. You know how the Devil tempted Christ to leap down the Pinnacle, when as there was a pair of stairs, an ordinary way to go up and down. Let none upon pretence of secret impulses of their own spirits, act any irregular thing upon Pretence of Providence. God's Providences do not contradict the rule of the word. Let none distrust Providence in their greatest straits and difficulties. God hath supplied, and is able still to supply: He hath delivered and is able still to deliver. Read two experiences one of David against the Lion and Bear. Thy servant (saith David to Saul) slew both the Lion and the Bear, and this uncircumcised Philistine 1 Sam. 17. 36 shall be as one of them. Another deliverance we read, is of the children of Israel against Pharaoh: Thou didst (saith the Psalmist) divide the Sea by thy strength, thou breakest the heads of the Dragons in Psal. 74. 14. the waters: Thou breakest the heads of Leviathan in pieces and gavest him to be meat for the people, inhabiting the wilderness, This was spoken of Pharaoh and his host. These examples drawn from experience, and former mercies should be as so many Engagements to trust God for the time to come. Here's one Use more, and that is for consolation unto God's Use 3. For Consolation. children. They are in Covenant, and under the wings of special Providence: As an Eagle stirreth up her nest, fluttereth over her young, Deut. 32. 11. spreadeth abroad her wings, taketh them, beareth them on her wings: So the Lord alone did lead him, and there was no strange God with him. He promiseth to be their Rearward: Then shall thy light Isa. 58. 8. break forth as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee, the glory of the Lord shall be thy Rearward. This is an allusion to Gods carrying his children out of Egypt: And the Lord went before them by day, in a Exo. 13. 21. pillar of a cloud to lead them the way: and by night, in a pillar of fire to give them light, to go by day and night. Now against all despondencies, fears, doubts, dangers, let God's children comfort themselves, with the consideration of God's special Providence: God takes care and makes special Provision for them, wherefore let them do their duty, and leave all issues to God. The duties are these, 1. To study the Word, and be well acquainted with it. The Scripture is the sure Word of Prophecy, certain, infallible: we must trust and venture all upon it. 2. To live by faith: when sense fails, let not faith fail: Believe God is as good as his word. Believe, though sense and reason be non-plusd. So did Abraham in the case of Sarah, and so in the case of Isaac. No life to that mentioned by the Apostle to live by the faith of the Son of God. Gal. 2. 20. 3. To set the Spirit of prayer a working. Pray for thy daily bread, and for daily Protection: So that thou mayest feel all coming in as an Answer of Prayer. And a Samuel a child of prayer is the most welcome mercy. 4. Beware of murmuring and repining when thou art delayed. Eligat opportunitatem, qui libere dat miseric●rdiam Aug. Learn to wait God's time: His convenient time is the best. He helps in the most needful time. Let him (saith Augustine) choose the opportunity who so freely gives the mercy. 5. What ever thou wantest, be sure to be more thankful than Efficacissimum pro Candid ato regandi genus est gratias agere. Plin. Pan. Trajano dictus. ever, sor what thou hast received before. Thankfulness is a cunning way of begging: Put thyself in other men's cases, and consider how thou aboundest in comparison of them. Look into Prisons, Poor men's cupboards, and how oughst thou to pity them in their wants, and be thankful for what thou enjoyest. 6. Sixtly and lastly, be still renewing thy title and clearing up thine evidences for heaven: for the more thou securest that, the more secure thou mayest be of this special distinguishing Providence. For though I believe not (but abhor that opinion) that Dominium temporale fundatur in gratiâ, and I am fare from the anabaptistical opinion of thinking wicked men usurpers, as having no right of Creatures to outward things: yet I am fully assured, that only the Godly have outward things sanctified through Christ. With Christ they have all things: And having Christ, is that which makes a mercy to be a mercy indeed: All Rom. 8. 32. 1 Cor. 3. 20, 21. things are Yours (saith the Apostle.) The wicked of the world have outward things ex largitate, by common Povidence and bounty, the godly have all ex promisso by Promise and Covenant. Wherefore here lies the great duty to get assurance, that what ever we have, we enjoy as a Covenant mercy, streaming to us through the blood of Jesus Christ: for it is Christ alone that sweetens what ever we enjoy, without him all is bitter: with him every thing is sweet. JERUSALEM'S REMEMBRANCERS UNFOLDED ON A SOLEMN FAST DAY. Upon Isaiah 62. vers. 6, 7. Ye that make mention of the Lord keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth. UPON perusal of the 1. verse. We shall find that Sermon 4. Preached at St. mary's Oxon. Jan. 7. 1658. self same thing put into practice, which is earnestly charged upon us, as our grand duty in the Text for Zions' sake, etc. Which words some learned expositors understand to be spoken of the Prophet Isaiah, whose prayers were incessant in the behalf of Jerusalem: But I rather concur with Scultetus, Scultet. Muscul. Musculus, etc. Who understand them spoken of God promising, and not of the Prophet praying. For the words are a prophecy of Israel's deliverance out of Babylon, and of the glory and happiness that shall be put upon the Church of God. And Zion and Jerusalem are a Type of the Christian Church: So that God will neither let the world nor the Potentates therein rest, until there be a full, clear, and conspicuous deliverance, offered for the Church of God. Hence the Gentiles shall take notice of such wonderful works of God. Vers. 2. The Gentiles shall see thy righteousness, Verse. 2 and all Kings thy glory, etc. The Church that was so much afflicted, Verse. 3 and distressed, shall be called by a new name, vers. 3. No more termed desolate; but Hephtzibah, and Beulah, vers. 4. And the moving cause of all this is Amor complacentiae, For the Lord delighteth in Verse. 4 them. Which delight is amplified by a similitude, Vers. 5. For as Verse. 5 a young man marryeth a Virgin: so shall thy Sons marry thee. And as the Bridegroom rejoiceth over the Bride: So shall thy God rejoice over thee. For the accomplishment of this great work to make the Church a glorious Church, the Lord raiseth up eminent Instruments, Vers. 6. I have set watchmen upon thy walls, O Jerusalem, Verse. 6 Hieronym. which shall never hold their peace day nor night, etc. Jerome understands Angels, Prophets, Princes, Teachers. And some conceive that faithful Governors, and faithful Ministers are here meant by the watchmen of the walls: even all such as are in public place and authority, who are diligent in their watch and importunate solicitors, such as will have no nay, and will never cease begging, but are constant day and night, as well in bad as good times in pouring out their hearts in prayer, in the behalf of Jerusalem. These things premised, I resume the words of the Text, wherein there's offered to our consideration, a charge of greatest concernment unto the watchmen: For the Lord having promised such eminently useful Instruments, for the effecting these great things promised to Jerusalem, and the Lord having given a Character of their fidelity, that they shall never hold their peace: but shall be busied in praying for, or instructing of the people of God in their duty: Now the Lord by an Apostrophe directs his speech to those watchmen, and chargeth them with the main duty of the Text, Ye that make mention etc. 1, Wherein are three things to be observed. 1. The perrsons described by a note of distinction, to whom Divis. the charge is given ye that etc. 2. The substance of their charge set down Negatively in two expressions. 1. Keep not silence. 2. Give him no rest. 3. The main end and design intended, that Jerusalem should be made a praise in the earth. 4. The duration and continuance of this charge, or employment of these persons that make mention of the Lord: keep not silence till Jerusalem be established, (i. e.) Their prayer must so long continue, and they may not cease till Jerusalem be established, and the gracious promises accomplished, in behalf of the glorious condition of Jerusalem. Before I give you the Doctrines, I shall for explication of the words, resolve a few Queries. 1. What is meant by those that make mention of the Lord? Q. 1 Ans. Calvin understands them of the Ministers that Preach the Word of God. The 70. renders the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the vulgar edition renders it verbatim Qui reminiscimini domini: Qui ad memoriam revacatis Dominum, Tig●r. Tran. So Jerome, Vatablus, Osiander. And our Marginal note in our English translation is, Ye that are the Lords remembrancers: some conceive this speech to be an Allusion to that standing office in King's Courts of Remembrancers: Corn. A. Lapide upon the place tells us Corn: A. Lapet: in Loc. that the Kings of Judah had Maskirim, Admonitores whose office was to put the King in mind of weighty affairs. Junius renders the words, Qui commemoratis Jehovam. Rememorantes Dominum, So Vatablus and he gives a marginal note Qui reminisci facitis Domini. I shall not peremptorily determine, which is the best of these translations. Neither shall I confine the duty of the Text only to Ministers. They in an eminent manner are the People's mouth unto God, and God's mouth unto the people. And this duty of being the Lords Remembrancers belongs to them: not that God needs any putting in mind or remembrance, but that he would have us do our duty by assiduous supplications: Yet we may not exclude any of God's children from practising the duty of the Text, in presenting prayers, making diligent addresses unto the Throne of grace. Though it belong unto all godly men, yet in a more special manner to Ministers. So * Quamvis haec sententià ad pios omnes pertineat: tamen praecipue Sacerdotes attingit. Cal. Calvin on the place. 2. What's meant by not keeping silence, giving God no rest? Q 2 Ans. These two come to one and the same effect, implying that they ought to speak, and continue importunate in speaking: They should speak aloud, and never give over speaking. The words are Metaphorical took from those who are indefatigable solicitors, and will take no denial. Here's a Character of fervent prayer, which gives the Lord no rest. (i. e.) earnestly and incessantly plyeth the Throne of grace, and will take no repulse. Of this more anon. 3. What is meant by Jerusalem? Q 3 Ans. For Answer, Jerusalem is either taken literally for the place and Metropolis of Judea, or rather by a Meton●mia continentis, as it signifies the whole body of the Inhabitants there: or else Mystically for that Jerusalem which cometh down from above. And this is either universal or particular. The universal Church is the whole body of believers, dispersed through the whole world. The particular Church is that wherein we live: And this according to judicious Carthwrights division, is of one Nation, or of a narrrower compass. And the same Learned Author gives distinct definitions of them both. A Church (saith he) of one Nation is that which is gathered under one politic civil government. A V Carthw. Catech. Church of a more narrow compass, is such a particular Church or Parrish, that dwelling in one place, may conveniently at one time, be taught by the mouth of one Minister. Now both for the Church in general, and for the particular Church especially wherein we live we ought to pray, and make frequent supplications to the Throne of grace. For the whole body of Christ (i e.) the universal Church we must pray: for the Nationall Church wherein we live, under the visible Ministry and dispensation of visible Ordinances, and where there are visible Professors. We may not straighten our prayers, nor confine the Church of Christ (as the Donatists did of old) only to a narrow compass in Africa. Although in a true Church, where are true Ministers, true Sacraments, and God hath blest the Ministry with converting of Souls, yet there may be many rotten professors, many formalists, many hypocrites: yet we must labour to reform what we can, and pray▪ incessantly for amendment of what is amiss, but we may not separate from a true Church: We must separate from Heathens, and from Antichrist. We are to come out from amongst them, but we may not gather Churches out of Churches, that were to make a schism between the members, amongst themselves, and to subdivide the body of Christ, and make a separation, where we ought to endeavour an union. 4. What is meant by establishing Jerusalem a praise in the earth? Q. 4 To make the Church a praise is all one (as Calvin observes) Ans. as to make it glorious, for that the Lords remembrancers must pray that Jerusalem may be the subject, and matter of praise, that Christ may rule and settle his Ordinances there, fill it with knowledge, make it eminent for graces, that as vers. 1. The righteousness thereof may go forth as brightness, and the salvation thereof as a lamp that burneth. Then may Jerusalem be said to be a praise in the earth. But of this more largely in the application. To sum up all. Though principally this charge is given to Ministers: yet in a larger sense, I shall take it according to the judgement of good Expositors, as taking in Ministers and people both, enjoining to both the duty of remembering the Church of God before the Throne of grace: And in an especial manner (though the Universal Church must be remembered) the Particular Church or Nationall Church wherein we live must be remembered: And this remembrance must be a fervent, incessant, and diligent remembrance, till the Lord be pleased to settle it as a nail in a sure place, and bring forth the top stone of Jerusalem with acclamations crying, Grace, grace unto it. This concerns Zach. 3. 7. us all, both Ministers and people: We must all pray for the establishment of Jerusalem a praise in the earth. Which words thus opened, contain one Principal Doctrine, which in its latitude, and compass, takes in the whole sense of the words. That it is the obliged duty of all the Children of God, to he earnest Doct. 1 and assiduous suitors at the Throne of grace, in the behalf of the Church of God. More briefly: We should all as one man continue praying to God, that he would establish Jerusalem a praise in the earth? 1. In unfolding of this point my method shall be, Method. 1. To illustrate the truth propounded by parallel examples. 2. To prove it by variety of precepts, inculcating so great a duty. 3. To confirm it by strength of Reasons. And 4. To conclude all with some useful Application. 1. For the resuming of what I first propounded, time would 1. The Doctrine illustrated by Examples. fail me to enlarge myself in so great a cloud of witnesses. Some of the chief i'll mention, and leave the rest to be supplied in your serious meditations. How earnest was Moses for Israel, the people where God was named, above all the people of the earth. When Amaleck was fight against Israel, Moses his hands were lifted up, and Israel returned conquerors: when God threatened the utter ruin of that people and offered to make Moses a greater Nation than they: O how zealous was Moses in their behalf, Moses besought the Lord his God, and said, Lord why doth thy Exod. 32. 11, 12. wrath wax hot against thy people, which thou hast brought forth out of the Land of Egypt with great power, and à mighty hand? Wherefore should the Egyptians speak and say: For mischief did he bring them out, to slay them in the Mountains, and to consume them from the face of the earth? Turn from thy fierce wrath and repent of this evil against thy people, etc. So Numb. 14. 18, 19 The Lord is long-suffering and of great mercy, forgiving iniquity, etc. Pardon I beseech thee, the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people from Egypt even until now. Psalm. 106. vers. 23. Therefore he said he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them. To Moses, I'll add Samuel, as he himself was a Son of prayer, so he was a praying man, 1 Sam. 7. vers. 9 He cried unto the Lord for Israel, and the Lord heard him. 1 Sam. 12. 23. Moreover as for me, God forbidden that I should sinne against the Lord in ceasing to pray for you, but I will teach you the good, and the right way. Moses and Samuel have Characters of honour put upon them, for praying persons, Jer. 15. 1. Moses, Aaron, ●nd Samuel, are al● three joined together. And Psal. 99 vers. 6. Moses and Aaron among his Priests, and Samuel among them that call upon his Name. These were noted for choice Intercessors with God. So likewise David was a man made up of affections towards the Church of God. Psal. 14. 7. O that the Salvation of Israel were come out of Zion? when the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. Psal. 137. 5. If I forget thee, O Jerusalem, let my hand forget her cunning. Psal. 51. 18. Do good in thy good pleasure unto Zion, build thou the wal●s of Jerusalem Psal. 25. 26. Redeem Israel, O God, out of all his troubles. How doth Daniel urge the most prevailing arguments, in the behalf of Jerusalem. Dan. 9 18, 19 O my God, incline thine ear, and hear: open thine eyes, and behold our desolations: and the City which is called by thy name etc. O Lord hear, O God forgive, O Lord hearken and do, defer not for thine own sake, O my God: for thy City and thy people are called by thy name. I might instance in Isaiah, Jeremiah, Ezekiel, Ezra and Nehemiah, who all were much upon their knees for the public, and made the very burden of their prayers (as it were versus intercalaris frequently repeated) the establishment of Jerusalem, upon the sure basis of truth and peace. If we pass from the old Testament unto the New, we shall find the whole Church earnest for one man, Act. 12. 5. Peter therefore was kept in Prison, but prayer was made without ceasing of the Church unto God for him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Intentae, So Beza referring to the ardour of the mind. Sine intermissione, so Erasmus. And how speed these prayers, Vers. 7. The Angel of the Lord came upon him, and a light shined in the Prison, and he smote Peter on the side, and raised him up: saying, Arise up quickly. And his chains fell off from his hands. Upon this Scripture i'll give you that observation of an excellent Divine, lately gone Dr Harris Pet. Enlargement. from us to heaven, in that rare Sermon called Peter's enlargement. The Enemies (saith he) shuts the Prison door, the Church opens Heavens doors, so there's old tugging for the prisoner, but the Church will not let him go; saith God, if you will take no denial, there he is. And as the whole Church prayed for the Apostle: so did one Apostle Paul, pray much for the whole Church, Rom. 1. 9 For God is my witness, whom I serve with my spirit, in the Gospel of his Son, that without ceasing I make mention of you always in my prayers. And Eph. 1. 16, 17. I cease not to give thanks for you, making mention of you in my prayers, that the God of our Lord Jesus Christ, the Father of glory may give unto you the spirit of wisdom, and revelation in the knowledge of him. 2. To these examples i'll add in the next place Scripture precepts for Proof. Ministers are in a peculiar manner in joined this 2. The Doctrine proved by Scripture Precepts. duty, Joel. 2. 17. Let the Priests, the Ministers of the Lord, weep between the porch, and the Altar, and let them say, spare thy people O Lord, and give not thine heritage to reproach, that the Heathen should rule over them: wherefore should they say among the people, where is their God? All are in joined Psal. 122. 7. Pray for the peace of Jerusalem, they shall prosper that love thee: peace be within thy walls, and prosperity he within thy Palaces. And James 5. 16. Confess your faults one unto another, and pray one for another, etc. In the third place i'll assign some grounds, and reasons for confirmation: and these I shall reduce unto three Heads. 3. The Doctrine confirmed by Reasons. 1. In respect of God. 2. Of prayer. 3. Of Jerusalem. All these are strong Arguments to persuade. 1. In respect of God, who both expects and promiseth a blessing R. 1. In respect of God. upon the means. The Lord so expects prayer, as that he will not grant great mercies unto his Church, but in and by his people's prayers: God hath engaged himself in a Bond. His promise is his Bond, and he will have it put in suit before he pay it: See what God promiseth, Psal. 50. 15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. And Jer. 33. 6. Behold I will cure them, and reveal unto them the abundance of peace and truth. And I will cause the captivity of Judah, and the captivity of Israel to return, and will build them as at the first. So Zeph. 3. 20. In that time I will bring you again, even in the time that I gather you: For I will make you a name, and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the Lord. What a glorious Church is Prophesied, and what transcendent beauty will the Lord put upon them. Isai. 54. 11, 12. O thou afflicted, tossed with tempest and not comforted, behold I will lay thy stones with fair colours, and lay thy foundation with Saphires, and I will make thy windows of Agates, and thy gates of Carbuncles, and all thy borders of pleasant stones. By all these Hyperbolical similitudes is set forth the glorious condition of the Church in the days of the Gospel. These are great Beauties and excellencies prophesied of the Church: yet as they are worth praying for, so in good earnest they must be sought of God: Jer. 33. 3. Call unto me and I will answer thee, and show thee great and mighty things, which thou knowest not, c. 36. Ezek. 37. Thus saith the Lord, I will yet for this be enquired of by the House of Israel to do it for them, I will increase them with men like a flock. Now prayer is God's Ordinance, the language of his Spirit: the music which he loveth, no Melody in God's account, like unto the prayers of his people. Wherefore though God promiseth great things unto his people, who will not fail one jot of his word: yet he will have his Children ply the Throne of grace. He is the great Master of Requests and loves to see his Court full of Suitors. He is the great God that heareth prayers, and delighteth in prayers, and it is his pleasure that his people should be his remembrancers, even to spread before him the condition of his Church. For though it's best known to him already: yet he will have them call, cry, and seek with Importunity, for the accomplishment of those good and great things, which he intends for his own people. Though deliverance was promised out of the Babylonish captivity at the expiation of 70 years: yet they must pray for it, Psal. 126. vers. 4. Turn again our captivity, O Lord, as the streams in the South. A second Reason shall be taken from the great benefit of prayer. R. 2. From the great Benefit of prayer It is an instrumental means under God, to obtain a blessing. By some it is called Clavis viscerum Dei, virtus omnipotens. Their intentions are good (I doubt not) who use these expressions: yet it is not safe to use them, without an explanation of their sense. Without question great help comes by prayer, yet the help depends not upon what we do, but upon God that gives to will and to do. It is our duty to pray, and the praise and glory of the success and issue coming of prayer, we must ascribe wholly unto the Lord, that heareth prayers. Now what helps prayer affords, may be represented in these following particular Instances. 1. Prayer is an Universal help. It's Solomon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 1. Prayer is an universal help. when rain is wanting, when enemies get the victory, when there is death, famine, and pestilence, then is a special time to pray, and God promiseth audience, 1 Chron. 7. 13, 14. If I shut up Heaven that there be no rain, or if I command the Locust to devour the Land, and if I send Pestilence among my people: If my people which are called by my name, shall humble themselves and pray, and seek my face, and turn from their wicked ways, then will I hear from Heaven, forgive their sin, and heal their Land. This is a Sovereign medicine of Gods own appointment for all diseases: This God prescribes as the means, and the blessing of God makes it effectual. This is the poor man's medicine, the sick man's medicine, the oppressed man's medicine. Nay both rich and poor, sick and healthy, honourable and dishonourable, each must go to God and seek his face in prayer. Every one in this case is a licenced Physician. Every man cannot contribute money, but every man must contribute prayers, and tears for the good of Jerusalem. Every one hath not strength of body, to oppose the Church's enemies, but every one must put up sighs, and supplications at the Throne of grace, in the behalf of the Church. 2. Prayer is an invisible help: It passeth through Ambuscades, 2. Prayer is an Invisible help. Courts of guard, strong-holds, and fortifications. There was a strong guard set over Peter: Yet the prayer of the Church prevailed with God, to send an Angel for his deliverance. The Angel came invisibly, and took away Peter's chains, threw open the Iron gate, and delivered the Prisoner. So Paul and Silas were cast into Prison, put into the inner Prison, their feet fast in the stocks. Here's imprisonment upon imprisonment: yet their hearts were enlarged, though their bodies were imprisoned, Acts 16. vers. 25. At midnight Paul and Silas prayed, and sung praises unto God: and the Prisoners heard them. The Nightingale warbles out her most melodious notes when her breast is upon a Thorn. I am sure amidst sore afflictions Gods people in joy sweet consolations. So that as outward comforts abound, divine comforts superabound. God settles the tranquillity of the inward man, amidst the sufferings of the outward man. It is reported that Archimedes made engines whereby he vexed his enemies at a great distance off. Prayer I am sure, millions of miles off can reach the Church as an Instrumental means for its defence, and an offence unto its enemies. Upon Hezekiah's prayer Senacherib was discomfited, upon J●hoshaphats prayer Moab and Ammon were overthrown, upon Moses his prayer Pharaoh and Amaleck were destroyed. And yet all these enemies did not know who hurt them. The prayers of the faithful did rout the enemies sooner, than all their weapons of war. Hereupon Marry Queen of Scots, was afraid V Hist. of Scotland. of John Knox his prayers. She professed she stood more in fear of that Ministers prayers, than an Army of men. This help of prayer is ready, when help from earth fails: when we see no visible way to secure us, this Invisible means from Heaven, under God, worketh great things for us. Of all people even enemies themselves are most afraid of a praying people: They meet with them at a distance and wound them, and strike invisibly and give them deadly blows, not knowing who hurts them. Although Achitophel falls a plotting, yet David falls a praying, and so counterplots all his plots. Hence it came to pass, that all the counsels of Achitophel were turned into foolishness. So when a huge Army came against Asa, he betook himself to prayer, and they were discomfited. Prayer will frustrate the secretest cabinet Counsels of Politicians, and disappoint them. What shall I add more? The secretest hidden deeds of darkness, through prayer are manifested and laid naked, and blasted even in the bud. 3. Prayer is a speedy help, Dan. 9 vers. 20, 21. Whiles I was speaking, praying and confessing my sin, and the sin of my people 3. Prayer is a speedy help. Israel, and presenting my supplication before the Lord my God for the holy Mountain of my God, yea whiles I was speaking in prayer, even the man Gabriel whom I had seen in the vision at the beginning, being caused to fly swiftly touched me etc. Before we speak God knows our thoughts, and what we would have: and while we are speaking he promiseth to answer us, Isai. 65. vers. 24. It shall come to pass that before they call I will answer, and whiles they are yet speaking I will hear? Before Ammunitions, money, counsels of men can come time enough, our prayers may come at the Throne of grace, and God may give a gracious Answer. But then a question will be moved. If prayer be such a present help, how comes it to pass that answers to prayers are not returned, Q. the chariot wheels of deliverance are long a coming? For answer, we must know there's no delay, no tarrying in God's decree: though according to the execution thereof we may apprehend Ans. delays, Hab. 2. vers. 3. For the vision is yet for an appointed time, but at the end it shall speak and not lie, though it tarry, wait for it, because it will surely come, it will not tarry. But God forbears to answer, that we may cry the louder: and opens not, that we may knock the harder. Wherefore our prayers should have more vigour and fervency: they should be rousing prayers as we read, Psal. 51. 1. Have mercy upon me, O God according to thy loving kindness, etc. Psal. 51. 1. Hear my cry O God, attend unto my prayer. Psal. 64. 1. Here my voice, O God, in my prayer. Psal. 80. 1. Give ear O shepherd of Israel, thou that leadest Joseph like a flock, and that dwellest between the Cherubims, shine forth. Not but that God always heareth: For his ear is never weary that it cannot hear, but that God loveth the earnest and importunate supplications of his Children. 4. Prayer is a prevalent help, Ex. 33. 10. Let me alone that my wrath may wax hot against them, etc. And Moses besought the Lord 4. Prayer is a prevalent help. his God, and said why doth thy wrath wax hot against thy people? etc. What saith the Apostle? Read James 5. 17. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it reigned not on the earth by the space of three years and six months, etc. We are to understand that there's no merit in our prayers, neither may we understand it: as if any humane strength, or ability were in the least to be preferred before the strength of God. But these words set forth the wonderful condescension of God to his people, as if it were to suffer himself to be overcome by the fervency and faithfulness of their spirits. Thus Jacob prevailed by prayer. He wrestled with the Angel and prevailed, Gen. 32. 25, 28. He wrestled with God, and God said, thy name shall no more be called Jacob, but Israel, for as a Prince hast thou power with God, and with men, and hast prevailed. Compare this with Hos: 12. vers. 4. Yea he had power over the Angel and prevailed: he wept and made supplication unto him, he found him in Bethel, and there he spoke with us. So Hannah poured out her Heart with all fervency, and went away with comfort, and received Samuel a Son of prayers. Devout prayer never goes away with a repulse: As Saul (in his most sober thoughts) said of David. So say I of prayer, it shall do great things and also shall prevail. 3. A third reason shall be drawn from Jerusalem, and that upon R. 3. Drawn from Jerusalem. a double ground, because Jerusalem needs our prayers, and likewise deserves our prayers. 1. Jerusalem the type of the Church needs our prayers: It is 1. Jerusalem needs our prayers. militant on earth. It resembleth Noah's Ark on the surface of the waters tossed up and down, it's like to that smoking furnace showed to Abraham, Gen: 15. 17. The Church is like the bush that Moses saw burning, but not consumed. It standeth among the Myrtle Trees in the bottom, Zech: 1. 11. The Church may take up that self same complaint, Psal: 129. 1, 2. Many a time have they afflicted me from my youth, may Israel now say, many a time have they afflicted me from my youth, yet they have not prevailed against me. It is necessarily then an incumbent duty upon us all, to remember Zion, and pray for the prosperity of Jerusalem. However Papists lay down Prosperity to be a mark of the true Church: yet all the Saints and Martyrs from generation to generation by their sufferings and persecutions have abundantly confuted the groundlesness of their opinion. The Church of God meets with various dispensations suitable to that prophecy, Zech: 6. 6, 7. Where were white, black, grisled, and bay horses: And for the most part God's dearest Children drink deepest of the cup of afflictions, and have a full cup of the waters of Marah wrung out to them. The title of the 22. Psal: is Aijeleth Shahar, the hind of the morning, intimating the continual hunting, and persecuting of the People of God. However it shall go well with the righteous, it shall go well with them that fear the Lord. God hath founded Zion, the gates of Hell shall not prevail against it: Christ is ever present with them, and though the Dragon cast out floods against the woman yet she shall escape. And though there are Horns to push the Church, yet God sends Carpenters to cut them off. In the mean Zech. 1. 21. time how should we unite and pray for Zion, that it may be delivered and established in glory. This means of prayer God expects, God blesseth and maketh successful. Gebal, Ammon, Amaleck, and Philistines, all the enemies that Hell can raise, are confederate against Jerusalem. The seed of the Serpent is at continual enmity, even deadly feud with the seed of the woman. We read of their consultation, Psal. 83. 3, 4. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, come, let us cut them off from being a Nation, that the name of Israel may be no more in remembrance. We read of their associations, Isaiah 8. 10. Associate yourselves, O ye people, and ye shall be broken in pieces, gird yourselves and ye shall be broken in pieces. Take counsel together and it shall come to naught: speak the word, and it shall not stand: For God is with us. Of what necessity then are assiduous prayers, and importunate Applications unto God in the behalf of Zion. 2. The Church of God deserves our prayers. What high Epithets are ascribed unto it: It is called the City of God, Heb. 12. 2. Jerusalem deserves our prayers. 22. The house of God, 1 Tim. 3. 15. The delight of God, Isa. 62. 4. The love, the dove, the spouse, the undefiled, Cant. 5. 2. A crown of glory, and a royal Diadem in the hand of God, Isa. 62. 3. The body of Christ, Eph. 1. 23. And doth it not in all these respects deserve our prayers? Should not we honour where God honours. I shall add no more for confirmation. I now proceed to Application, Use 1. For Reprehension. and shall insist only upon four uses. 1. For Reprehension. 2. Exhortation. 3. Direction. And 4. Consolation. 1. For Reproof. This Doctrine in the first place, breathes terror unto all the enemies of the Church of God. If God put such an high honour, and estimate upon his Church, as to engage his people to pray with all earnestness for it, what shall we say of such as are so fare from praying for the Church as they oppose it, and set themselves in battle array against it. They mourn when it goeth well, and rejoice when it goeth ill with Jerusalem. And thus they tread Antipodes to divine Providence. Multitudes there are of Samballats and Tobiah's temper, who have a spirit of contradiction, against the ways of Reformation. Many hate the power of Godliness, and cannot abide circumspect walking but reproach it, like the spies that brought an evil report of the promised Land They calumniate & revile those who walk most closely with God. Now the Church's Enemies will appear especially in times of Trial, when it comes to suffering, losses, disgrace, poverty etc. Then all the Enemies to religion will make that wicked choice to choose sin rather than affliction, as Job speaks. Job. 36. 21. But a second sort are to be reproved who are negligent, careless, Indifferents, of Gallioes' temper, they care for none of these things, They are secure, settled upon their lees, at ease in Zion, and are no whit affected with the afflictions of Joseph. How many are there that never in good earnest, put up a prayer for the Church of God in all their lives. They look upon these things as not concerning them. They plainly show themselves to be a body without the spirit to animate it: a carcase only, painted men, not living members of Jesus Christ: For in Christ's body, when one member suffers the other doth Sympathise: They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and confer subsidiary forces for the mutual succour of each other: but where there is no Sympathy, and no fellow-feeling of each others afflicted condition, This is a sign that the members of that body are rotten, dead, like withered branches cut off from the Vine. 3. A third sort to be reproved, are all such who pray but faintly and slightly, and do not put forth their utmost strength for Jerusalem. Some pray now and then, when the humour takes them, but they flag and hold not out: they are not wrestlers with God as Jacob, they are not such Remembrancers as will give him no rest, that will never leave of praying. Now it's an usuallsaying Q●i●timide rogat, docet negare. Cold prayer, dead prayer, and drowsy prayer are no better than Gehazi'es touching of the Shunamites child. He went on in a careless negligent manner, and laid his staff on the Child, but it was not awakened, whereas when Elisha in good earnest with all his might laid out himself, and put his mouth upon the child's mouth, and his hands upon the child's hands, and his eyes upon the child's eyes, than the Child revived: so you may read the History, 2 King. 4. 34. We read 1 Chron. 10. 14. That Saul enquired not of the Lord: yet we read 1 Sam. 28. vers. 6. That Saul enquired of the Lord. These places may thus be reconciled, Though Saul did after a manner inquire: yet not in truth and faith, his enquiring was after a slight manner, after an hypocritical formal way, like that of Balaam, Numb. 23. 10. Let me die the death of the righteous, and let my last end be like unto his: and like unto Israel's howling, Hos. 7. 14. And they have not cried to me with their hearts, when they howled upon their beds, they assembled themselves for corn and wine, etc. Wherefore then should we give God a slight service. He requireth the Male, the best of the flocks and there's a dreadful Curse, Mal. 1. 14. Cursed be the deceiver which hath in his flock a Male, and voweth and sacrificeth unto the Lord a corrupt thing. But in the second place here is a word of exhortation that we Use 2. For Exhortation. would all unite our forces for the Church in general, even the whole body of Christ, however dispersed and distressed throughout the world. How many of Christ's body suffer hard things? Some are imprisoned we must pray for the prisoners enlargement. Some are under Antichristian Tyranny, and Christ hath a Church even where Satan dwells, we must pray that they may hold fast their profession without wavering. Great things God hath granted to a praying people, and he is the same God, still as good and as gracious as ever. The Army called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prayed and rain was poured down in abundance, to refresh the Pagan Army of the Emperor, Insomuch ex ore adversariorum, it was confessed great was the God of the Christians. Constantine that excellent Eccl. Hist. Euseb. Prince and Patron of Christians, would not after the example of his Predecessors, suffer his picture to be drawn standing in a stately posture but kneeling, for he ascribed his victories to the answer of prayers. Let us remember likewise all the distressed Churches beyond the Seas, such as are in misery, where their enemies are the chief, we should give them the Charity of our prayers, counsels, compassions, purses, & our Bowels should be opened wide towards their release. Polonia & other places cry out in the language of Job, to his friends, Have pity upon me, have pity upon me, O ye my friends, for the hand of God hath touched me. To such as are afflicted pity Job. 19 21. should be showed: We should all imitate the Apostle being alike affected with our Brethren, rejoicing with them that rejoice etc. We should make their cases our own, of this excellent temper was the Apostle. Who is weak and I am not weak? who is offended and I 2 Cor. 11. 29 burn not? as if all the burdens of the Saints, were laid upon his shoulders, he was willing to bear them all. Jerome writing a commentary upon Ezekiel, and hearing of the sacking of Rome, a place where he formerly lived, was so affected that a long time he could think of nothing else: He laid to heart so much the suffering of God's people there, as he imagined himself to be in their stead. Furthermore in a more particular manner, let us remember in our prayers the Land of our Nativity, the Church of England, Scotland and Ireland. We expect shortly a Parliament, and we hope in the multitude of Counsellors, there may be safety. Formerly we have been frustrated of our expectations: High-raised hopes have been disappointed. That of the Prophet may truly be applied to this purpose: Hast thou utterly rejected Judah? hath thy Jer. 14. 19 soul loathed Zion, why hast thou smitten us, and there is no healing for us? We looked for peace, and there is no good, and for the time of healing, and behold trouble. We have been justly crossed in our hopes, because we have Idolised men, and relied too much upon an arm of flesh. We are to call upon the great counsel as the man of Macedonia did, Come and help us, and they likewise call upon us, help us with your prayers. We may hope to speed the better, if we pray the more. Let us pray as one man, that the Lord would instruct the Counselllours after his own will, and teach the Senators wisdom. What farther I shall speak in this use, shall come under these two heads. 1. What special things we must pray for, that our Jerusalem, our Church of England may be established a praise in the earth. 2. What moving inducements may be assigned, to encourage us in the duty of prayer. For the first, Above all we must pray for the advancement of Religion, for the establishing the power of Godliness. It is Religion that beautifies and adorns a Nation: the King's daughter, God's Church and People are glorious within, their decking is of pure gold. Grace ennobles and puts a glorious lustre upon a people. To name a few particulars. 1. Let us in an especial manner, pray for the increase of Godly 1. Pray for Magist●ates. Magistrates, Reprovers in the gate, such as will do judgement and justice. There is a great promise made in those Gospel's days, Isaiah 49. 23. King's shall be thy nursing Fathers, and their Q●eens thy nursing Mothers, they shall bow down to thee with their face towards the earth, and lick the dust of thy feet, etc. Our duty is to pray for them, so runs the Apostles command, 1 Tim. 2. 1. I exhort therefore that first of all supplications, prayers, intercessions, and giving of thanks, be made For all men, for Kings etc. Godly Rulers are a blessing to a Nation, Jer. 5. 1. Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man if there be any that executeth judgement, that seeketh the truth, and I will pardon it. So Amos 5. 15. Hate the evil and love the good, and establish judgement in the gate: it may be that the Lord God of hosts will be gracious unto the remnant of Joseph. Where such Magistrates are, we must pray for their continuance, and for a supply of their mortality, that the Lord would send continually such as may dispense justice impartially, and may be a terror unto evil doers, and a praise to them that do well. 2. Pray for faithful soulsaving Ministers. Many such in mercy 2. Pray for Ministers. the Lord hath given us. We must pray that the Lord would increase the number of them. But the Prophets live not for ever, wherefore we must pray for a Godly succession of Ministers, that such may be encouraged, who are workmen that needeth not to be ashamed, and such may be removed as unsavoury salt, who make the sacrifice of God to be abhorred. There are yet left a faithful remnant, sound in the faith, and holy in life (who are as fare from Antichristianisme, as their false accusers are from Charity) who labour in season, and out of season, and are willing to spend, and be spent for the salvation of souls. These in an especial manner must be encouraged by our prayers, that the Lord would give them The seal of their Apostleship, and make their Ministry instrumental to convert and build up souls unto Jesus Christ. And we must likewise be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advocates and Patrons of their maintenance. It was the saying of an eminent Gentleman in Sr. Benjamin Rudiard. the long Parliament, that a scandalous maintenance would cause a scandalous Ministry. It's to be observed that Dioclesian did not do so much mischief to the Ministry itself as Julian did. Dioclesian put many to death, which was an horrid wickedness. But the Devil put another design into julian's head, to take away all the maintenance of Ministers, and put down Schools of Learning, and Ecclesiastical Histories will inform us, that by consequent, Julian did the greater mischief. For though some particular persons were took out of the way through Dioclesian's persecution, yet there arose up others in their stead. But the taking away of all their lands, and revenues, did hinder a succession of Ministers. And the robbing of Schools of learning, discouraged many from the study of learned Arts and Sciences. 3. Let us all pray for the continuance of Gospel Ordinances 3. Pray for the Continuance of the Gospel. in their Liberty and purity. This is that which made Israel praiseworthy in the eyes of the Nations: Deut. 46. 7. Keep therefore and do them for this is your wisdom, and your understanding in the sight of the Nations, which shall hear all these statutes and say, surely this great Nation is a wise, and understanding people. For what Nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things, that we call upon him for? ●he Gospel of Christ, the Word and Sacraments administered in their purity, the Sabbath kept strictly, all these will be the praise and glory of our Nation. 4. Pray for the peace of Jerusalem, both for Civil and Ecclesiastical peace. Pray for Civil peace: It's to me a great wonder that 4. Pray for the peace of Jerusalem. amidst all the concussions, and revolutions of these times, we in joy peace, that we ●it under our own Vines, and Figtrees, that meum & tuum are in some measure preserved, that public Courts of Justice are opened, and that the sword is not put to the decision of all controversies. We should pray that peace may be continued, that all our Officers may be peace and exactors righteousness I know none that hath his eyes in his head, or grace in his heart that is willing to embroil Isai. 60. 17. the Nation in another civil war. We know by sad experience the Calamities of War, how thankful ought we to be for the peace we yet in joy, and how ought we to pray for the continuance of it, that Peace may be extended as a river, and righteousness like a mighty stream. For Ecclesiastical peace we must pray: there are two great Prophecies, Zeph. 3. 9 Then will I turn to the people, a pure language that they may all call upon the name of the Lord, to serve him with one consent. And Zach. 13. 9 I will bring the third part through the fire, Isai. 66. 12. and will refine them as Sylver is refined, and try them as Gold is tried, they shall call upon my name, and I will hear them, I will say it is my people, and they shall say the Lord is my God. There is an Unity of the spirit, which we must endeavour to keep, and there are seven Ones mentioned, Eph. 4. 4, 5, 6. One body, one spirit, one hope, one God, one faith, one baptism, one God and Father of all, etc. I remember a pathetical speech, which Luther useth to the Pastors of the Church of Strusburg, Vobis oro perswadeatis etc. (i. e.) I pray you (saith he) be persuaded that I shall always be as desirous to embrace unity, and concord, as I am desirous to have the Lord Jesus to be propitious to me: Martin Bucer writes to a Godly Minister Quis non vitâ etiam sua redimat submorum isthuc infinitum dissidii scandalum? Bucer. very high expressions. Who would not saith he purchase with his life, the removing of that infinite scandal that comes by dissension? Wherefore let us study the things that make for peace and edification. Let dividing names be laid aside amongst sound Christian: Quirites once named, Caesar's soldiers were pacified. O that Christian being named, union and reconciliation might be obtained! Let us all labour to approve ourselves members of the Church of Jesus Christ, as living stones in that building. The Apostle blames the Corinthians for siding, and making parties, 1 Cor. 1. 11, 12. It hath been declared to me of you, my brethren, by them which are of the House of Cloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul, and I am of Apollo, and I of Cephas, and I of Christ. The name of Christian should swallow up names of division. Now for Motives, the second thing propounded, here I shall 1 Motive God will make Jerusalem a praise. add two only. 1. That God will make Jerusalem a praise in the earth. For first, Believe it God will not fail one tittle of his word. All the promises made unto Jerusalem, shall every one be fulfilled 1. Because he promiseth. in their season: Psal. 48. 1, 2. Great is the Lord and greatly to be praised in the City of our God, in the mountain of his Holiness, beautiful for situation, the joy of the whole earth is Mount Zion, on the sides of the North, the City of the great King. And Psal. 50. 2. Out of Zion, the perfection of beauty, God hath shined. For Instance: Greater shall be the light of knowledge of the Church in the Gospel. Isai. 11. 9 The earth shall be full of the knowledge of the Lord, as the waters cover the Sea, Isai. 60. 1, 19 Arise, shine for thy light is come, and the glory of the Lord is risen upon thee. Vers. 19 The Sun shall be no more thy light by day, neither for brightness shall the Moon give light unto thee, but the Lord shall be unto thee an everlasting light, and thy God thy glory. These great Promises refer unto the Gospel. 2. The Church shall be enlarged: Isai. 51. 1, 2, 3. Harken unto me ye that follow after righteousness, ye that seek the Lord, look to the rocks whence ye are hewn etc. Look unto Abraham your Father, and Sarah that bore you, for I called him alone and blessed and increased him. For the Lord will comfort Zion, he will make her wilderness like Eden, and her desert like the garden of God, etc. 3. Holiness shall be improved: Deut. 26. 18, 19 The Lord hath avouched thee this day to be his peculiar people, etc. To make thee high above all Nations, which he hath made in praise, in name and in honour, that thou mayest be an holy people unto the Lord thy God as he hath spoken. 2. Consider those that pray most for Jerusalem, shall reap 2. Mot. Those that pray for Jerusalem shall reap the greatest comfort. the greatest comfort in Jerusalem's establishment. They that have ventured most in the flock, shall receive most in the return. In Jerusalem's peace we shall have peace: Our fraught is imbark● in this ship. As we have sown, so shall we reap. We have had a wet seed time, and have wept and fasted for the Church, but we shall have a joyful harvest. Wherefore confirm the weak knees, and strengthen the feeble hands. But I proceed to a third use for Direction. How must we give Use 3. For Direction. God no rest? After what manner, Must we thus present our supplications to the Throne of grace? Amongst many I shall fix only on three properties of such a prayer, as consists in giving God no rest according to the Text, and they are Faith, Fervency, and perseverance. 1. We must pray in faith. The promise is that what we ask believing 1. We must pray in faith. we shall receive. No prayer unless coming from a Principle of faith, can obtain acceptance, Heb. 11. 6. Without faith it is impossible to please God: And whatsoever is not of faith is sin. All prayers must be put up in faith, believing in Christ and expecting from him only help and comfort. In all our approaches to the Father let us come in the name of Christ, believing, and relying only on his merits. Christ is the Bridegroom, and the Church his spouse. Christ is the Head, the Church his body. Faith is an Instrument of Union to unite the members unto the Head. 2. We must pray with fervency as Jacob wrestled, Hannah 2. We should pray with fervency. poured out her Heart. We must imitate the Importunate widow, Luk. 18. 1. Christ spoke a Parable to this end, that men ought always to pray and not to faint. The woman of Canaan, who would have no nay: And so Luk. 11. 8. Though he will not rise and give him because he is his friend: yet because of his Importunity he will rise etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We must besiege Heaven, and offer an holy Violence to the Throne of grace. The violent take it by force, and the effectual fervent prayer of a righteous man availeth much, James 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inward working, or an inwrought prayer. Those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did great things. 3. We must pray with perseverance. We must pray and not faint 3. We must pray with perseverance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 18. 1. The Word (as Eustathius observes) is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à cedendo, from shrinking back as some cowardly Soldiers do in time of danger. Our duty is to pray without ceasing, 1 Thes. 5. 19 Job makes it the mark of an Hypocrite that he will not pray always, he will not always call upon God. The fourth and last Use, is a word of Consolation to praying Use 4. For Consolation. Christians. Such as are much in Prayer, who tug hard at the Throne of grace, and in joy frequent Communion with God in this Ordinance: They use prayer not only as a duty commanded, but as a means to obtain a blessing. Their Hearts are heated, their affections warmed, and prayer is their Privilege, as well as service: For they have access unto the Throne of grace, they cry Abba Father, they pray from a spirit of Adoption, they come to God as Children to a Father, and such have strong hopes to speed. The Lords secret is with the Righteous, they are his jewels, & his peculiar treasure. Now the Prayers of the righteous avail much for themselves, and for the public: wherefore O Christians hold on praying, lift up your Hearts with your Hands to God in the Heavens, continue to be Jerusalem's Advocates, and what ever things you see coming as the Answers of Prayers, those will be most highly valued. Go on then, pray for Jerusalem, fast and weep for Jerusalem, and in God's good time you shall see Jerusalem a praise in the earth. THE CRUCIFIED CHRISTIAN, REPRESENTED. From Gal: 5. vers. 24. And they that are Christ's, have Crucified the flesh, with the affections and lusts. UPON a review of the precedent verses, you will Sermon 5. Preached at St. mary's Oxon. Feb. 13. 1658. observe a double Catalogue, one of the deeds of the flesh, vers. 19, 20, 21. Another of the fruits of the spirit, vers. 22. Concerning these the Apostle determines, that against such there is no law (i. e.) 1. There is no law to Condemn them. 2. There is no law to compel them. Because they as freely obey God, as if there were no law. Their freedom obligeth more to obedience, not in the least to disobedience. Now the scope of my Text is to prove, what was immediately delivered before, that there is no law against spiritual men: and the Text gives a double reason, one is because spiritual men are Christ's therefore there is no law against them: the other is because that is crucified in spiritual men, which the law condemneth: namely, the flesh with the affections and lusts: therefore there is no law to condemn the spiritual man. The words then in their drift and Latitude contain a description, or a Character of true believers, and the scope of the Words lies obviously before us in these fundamental Doctrines. 1. That there are a peculiar people that are Christ's, and have special Doct. 1 interest in him. 2. All those that are Christ's and have special interest in him, are Doct. 2 such as have crucified the flesh with its affections and lusts; These two points contain the full scope and substance of the words, and what needs explication in the Text, shall be given in upon the prosecution of the Doctrines as I go a long. I resume the first, That there are a peculiar people etc. This I Doct. 1 Method propounded. shall endeavour to clear from several distinguishing names, the nature, grounds, and benefits of those that are Christ's, and have interest in him: and after this manner I shall handle the Doctrinal part of my Text, which done, I shall inquire how all this may concern us, as reducible unto point of practice, this shall constitute the particular Use and Application of all. 1. To prove my Assertion. It's plain if we inquire into Scripture 1. The Doctrine proved. Testimony, what special distinguishing names and Titles are appropriated unto those who are Christ's, and have special interest in him. Sometimes Christ calls them his friends, Joh. 15. 14, 15. Sometimes he calls them disciples, Joh. 13. 35. Children, Matth. 17. 26. They are a chosen Generation, a royal Priesthood, a holy Nation, a peculiar people, 1 Pet. 2. 9 They are Kings and Priests unto God, Rev. 1. 6. They are a peculiar treasure unto God, Exod. 19 5. A Crown of Glory, a Royal Diadem in the hand of God, Isai. 62. 3. The dearly beloved of God's Soul, Isai. 12. 7. The Sons of God, Hos. 1. 10. They are called Gods Jewels, Mal. 3. 15. Christ calls them his sheep, Joh. 10. 27. They are his Church, his Spouse, his adopted Children, Inheritors of the Kingdom of Heaven, the Family of the First borne. Accordingly the Holy Ghost gives names and titles unto those, and those only that have interest in Jesus Christ. 2. In the second place, let's make inquiry into the nature of this 2. What it is to have Interest in Christ. interest in Christ, what is it to be Christ's? Ans. It consists in two things viz: having Union and Communion with him. 1. True believers are Christ's by virtue of Union with him, 1. True believers have union with Christ. Christ is the Vine they are the branches, Christ is the head of his body the Church, Eph. 5. 23. True believers are in Christ, 2 Cor. 5. 17. Christ prayed for them that they may be one, Joh. 17. 21. Faith knits us to Christ as an Instrument, the spirit of God is the efficient cause of this Union. 2. True believers are Christ's by virtue of Communion with 2. True believers have communion with Christ. him, He is the head and hath influence upon his members, they participate of the sap and nourishment of the root, a communication of water from the fountain to the stream, 1 Joh. 1. 3. Truly our fellowship is with the Father, and his Son Jesus Christ. But 3ly, What grounds may be given why, and how it comes to 3. The Reasons. pass, that there are such a people who are Christ's, and have interest in him? 1. The first ground shall be drawn from the promises, because R. 1. Drawn from the Premises. there are a peculiar people who only have right unto the Gospel's promises, and they only who have interest in Christ, have right unto the promises: The promises of Eternal life belong only to true Believers, Joh. 3. 16, 36. These are they that come unto Christ, and he hath promised that he will not cast away, Joh. 6. 35, 37. 2. Another ground shall be drawn from the Donation of God R. 2. From the Father's donation. the Father: They have a Kingdom, Luk. 12. 32. 3. From Christ's Redemption, For ye are bought with a price, 1 Cor. 6. 19, 20. Christ hath purchased his Church with his R. 3. From Christ's Redemption. blood, Act. 20. 28. Zipporah said to Moses a bloody husband hast thou been to me, She spoke concerning the circumcision: much more may Christ say to his Church, A bloody Spouse hast thou been unto me, for thou hast cost me my blood. 4. From the Sanctification of the spirit, the Saints are a people R. 4. From the sanctification of the Spirit. loved and washed, even washed with the lover of regeneration, and renewed by the Holy Ghost, Tit. 2. 5. And these have the image of Christ stamped on them, which after the image of God is created in righteousness and holiness. Eph. 4. 24. In he 4th place. What are the benefits which those receive that have interest in Christ. The 1. Is Justification, and this is free, as free as the freest gift, Rom. 3. 24. 2. It consists in Remission of sins, Psal. 32. 1. 3. In the Imputation of Christ's righteousness unto us, and imputing our sins unto Christ, 2 Cor. 5. 19, 21. And Justification is the mother grace, from whence such a rare issue proceeds, as peace, joy, access unto the Throne of Grace, hope, patience, Rom. 5. 1, 2. etc. 2. Those that have interest in Christ, have the benefits of Christ's intercession, at the right hand of God, he intercedes for all his Children, Heb. 7. 25. Rom. 8. 34. For them Christ prayeth, and for them exclusively, I pray for them, I pray not for the world, Joh. 17. 9 3. They have the benefit of special providence, the Guardianship of Angels, Psal. 34. 7. Heb. 1. ult. 4. They have a Sanctified use of all the creatures of God, 1 Cor. 3. 21, 22. All are yours, and ye are Christ's &c. They in joy Christ in the creature, and with the creature have Christ's love tokens, Rom. 8. 32. With him they have all things. 5. They shall hereafter reap the benefit of glorification, so runs the Climax, Whom he did predestinate them he also called, and whom he called them he also justified, and whom he justified them he also glorified, Rom. 8. 30. 5. Now in the last place, what doth all this concern us? Ans. Much every way, as will appear by the particular Application Applicat. of all. 1. Here's an Use of Consolation to those that are Christ's. Art Use 1. For Consolation. thou in a doubt, he is thy Counsellor, Isai. 9 6. Art thou in distresses, he is thy comforter: Art thou tempted? Christ was tempted, and is able to secure those that are tempted. Art thou full of infirmities? Christ himself had infirmities, which were not sinful, and Christ is a compassionate high Priest, touched with the feeling of our Infirmities, Heb. 4. 15. Art thou reviled, censured, nay condemned? O go to Jesus Christ, get assurance of thy interest in him, and then claim for thy comfort, Rom. 8. 31. If God be for us, who can be against us. 2. For Exhortation. Art thou Christ's, let thy life give a proof Use 2. For Exhortation. hereof, give up thyself unto Christ, let him be thy King and Lord to rule and govern thee, set up Christ Commander in chief in thy soul. As the Centurion professed of the ready obedience of his servants, so do thou, go when Christ bids thee go, come when Christ bids thee come, give thyself wholly to be disposed, counselled, and governed by Jesus Christ, As than we have received the Lord Jesus Christ, so let us walk in him. 3. Here's an Use of Trial, whether we are Christ's or no. Use 3. For Trial. 1. One Character is the new creature as we have it, 2 Cor. 5. 17. 2. Another we have Joh. 15. 5. Bringing forth much fruit. 3. Another we have 2 Tim. 2. 19 To departed from iniquity. 4. Another we have 1 Joh. 3. 3. To be borne again. 5. Another we have in my Text, viz: Crucifixion of the flesh, which brings in the second Doctrine, wherein I purpose to stay longer: Thus it was propounded— 2. That those that have Interest in Christ have crucified the flesh, Doct. 2 with the affections and lusts. For the unfolding of this point of Doctrine, I shall inquire, Method. 1. What's meant by flesh? 2. What's meant by affections and lusts of the flesh? 3. What's meant by crucifying the flesh, with its affections and lusts? 4. I shall then give in the proof of Doctrine? And 5. and lastly conclude with particular Application. 1. By flesh we are to understand the corruption of the whole Q. 1. What's meant by flesh. Perkins in Loc. nature: for the right apprehending hereof, I shall distinguish with Judicious Mr. 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 separation of nature from faculties, or of corruption from either, so as we may say truly, that the nature and powers of the soul are corrupted. Now this corruption consists. 1. In the depravation of God's image, man was created after God's image, but by reason of sin he hath defaced the same. 2. In a proneness to all wickedness, so that the nature of man is evil continually, and the seeds of all rebellion are sown 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 sinful: 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 bear sway in carnal 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 Abel. 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 than 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 covetousness, pride, gluttony, etc. 3. In the third place, what's meant by crucifying the flesh, with Q. 3. What's meant by crucifying the flesh etc. 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. Let's consider Crucifixion as the action of Christ, and this 1. Crucifixion as the Action of Christ. consists in three particulars. 1. Upon the Cross, Christ stood in our Room, and bared the burden of our sins, 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 conveys the virtue of his death in us, to cause the death of sin: when Christ gives us his spirit to mortify the deeds of the body, Rom. 8. 13. 3. The third is in Baptism, whereby Christ sealed the two former to them that believe, Rom. 6. 3, 6. 2. Let's 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 ourselves into the presence of God, Christ was arraigned at the Tribunal of Pilate, so must we arraign ourselves at the bar of Christ's judgement seat: Christ was indicted and accused, so must we indite and accuse ourselves: Christ was condemned, so must we condemn and judge ourselves, after sentence past there followed execution, Christ was crucified: so must we proceed to the execution of our sins, and corruptions. We must labour to be the death of every sin, to give every lust a mortifying blow: we must not spare any Ruling sin, that was saul's sin in sparing Agag: but we must destroy all, both great and small: we must not only mourn for sin, but hate it: not only hate it, but endeavour the destruction of it. But the further Enlargement of these things, I shall leave to the use of Examination. 4. In the fourth place, it remains that I prove the assertion, 4. The Doctrine proved. that those that are Christ's, are such crucified persons; St Paul thus professeth of himself, 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 natural men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 5. 10. Now flesh and blood, corrupt nature, unregeneracy, the old man cannot enter into the Kingdom of God, To be carnally minded is death, Rom. 8. 6. and such cann●t please God, Rom. 8. 8. now we may not spare God's enemies: The Children of Babylon were to be dashed in pieces: Amaleck was to be utterly overthrown, these were God's enemies: Likewise the affections and lusts of the flesh, are God's enemies: these must be slain, these must be crucified. 2. Because Christians ought to be conformable unto Christ's R. 2. Christian's ought to be conformable unto Christ's death. death, Phil. 2. 10. Rom. 6. 5, 6. As Christ died for our sins, so we must be a mortifying of sin, sin must not be suffered to live: we are in this world in a dying condition, we must never give over fight, till we return away conquerors: though we sin 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 continual warfare, and R. 3. God will have us exercised in continual 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 sin, Heb. 12. 4. Here only a deadly Feud is lawful; This must be transmitted from Generation, to Generation, sin must be crucified, Rom. 6. 6. Sin must be subdued, Mich. 7. 18, 19 And above all sins we had need fight most violently against fleshly lusts, they being grand enemies unto the soul, 1 Pet. 2. 11. 'Tis true the Canaanite will be in the Land, sin will be in our mortal bodies, whilst we be in this world: but we must never let it reign, never suffer it to have any peace, never give it quarter, but be continually resisting of and fight against it. Now to apply what hath been said particularly to every one's 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. Use 1. For Information. First, Hereby we are informed what a carnal 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 carnal man, Joh. 6. 20. for he was possessed with an inordinate love of his Brother Philip's wife. Saul slew many of the Amalekites, but he was but a carnal man, he obeyed the commandment of God too halves: He was partial in his obedience. Judas was a disciple of Christ, yet but a carnal man, he was carried away with an inordinate lust of covetousness, he was a Thief and carried the bag. Joh. 12. 6. 2. Hereby we are informed what a spiritual man is, he is one that crucifieth his lusts, he's a man crucified unto the world, and the world unto him: he's a wrestler, and a warrior against flesh and blood, even against corruptions: he makes it his business to give a deadly blow to them all. 2. The second Use is for Reproof of several sorts of persons. Use 2. For Reproof. 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 profess themselves Christians, but they live without Christ: they know not what Regeneration, Adoption, the new Creature means: The old sent still remains in them, they are covetous, worldly minded, Sabbath-breakers, swearers, etc. 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 nominal, not real Christians. 2. This Doctrine reproves such, in whom there is some beginning of a change: but it's but partial, it's not a thorough change: some sins they leave which are most cross to their profit, and reputation: but others they hug, and foster: some sweet sin, some ancient pleasant customary sin, they will not forgo: a beloved bosom sin, they will not crucify: they would have a dispensation in this, with Naaman, and would be feign pardoned in that: but these foster of a darling sin, show the heart to be rotten: David professed his uprightness, by keeping himself from his own iniquity, Psal. 18. 23. Right eyes ought to be plucked out and right hands cut off. 3. This reproves those that love not to hear their sins reproved, if a preacher touch them to the quick, and tell them of co●senage in the trade, double dealing, equivocation etc. and show them the evil of their worldly mindedness, pride, and vain glory, etc. They cannot abide such plain dealing, but account of such a plain dealing Preacher, as Ahab accounted of Michaiah a great enemy, and as the Apostle Paul himself was accounted an enemy because he told them the truth. 3. The third Use is for Exhortation, to press home the duties Use 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 covetousness, the choleric 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 watch often: often tugging hard at the oar, often in prayer, and wrestling with God. It's a greater victory for a man to conquer his pride, anger, earthly mindedness, &c, Then to take a City by storm, 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 God's enemies is acceptable Consid. 1. Execution of justice is acceptable unto God. unto him, after Achan was stoned, the valley of Anchor was a door of hope, Hos. 2. 14. The works of the flesh are enemies to God, and must be destroyed impartially. 2. If we be not the death of sin, it will be the death of us, Consid. 2. If we kill not sin, it will kill us. it will bring eternal death: shall not we rather kill then be killed, rather slay sin and destroy it, then let it slay and destroy us? Every sin is destructive to the soul, there's a pit of destruction whereinto sinners fall, Psal. 55. 23. 3. Of all sins those that are most pleasing to flesh and blood, Consid. 3. etc. delightful sins those are most pernicious and destructive to the soul: Immoderate mirth and jollity at Ammon's Feast, were the harbingers of his ruin: when his heart was merry with wine, than was he slain. Let's then every one beware of the Siren songs of the flesh, let us not hearken to them lest we be enchanted therewith to our utter destruction. But I proceed to a fourth Use for Examination. Here's the Use 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'll 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, he'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 relish nor savour fleshly things, his love, desires, hopes, Joys are not fixed upon carnal, sensual pleasures: what a wonderful change is here wrought? when as in the state of unregeneracy, carnal lusts, sensual pleasures, took up a man's joy, desire, and delight, his discourses, heart, pleasure and all. These were carried down 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 loved now he hates: what he formerly most rejoiced in, are now his greatest burdens 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 quickening virtue from Christ, 2. There's quickening virtue from Christ. to bring forth the fruits of the spirit, as love, joy, peace, long-suffering, gentleness, goodness, etc. Gal. 5. 22. A crucified person is dead, and alive, (i. e.) dead to the works of the flesh, and alive to the fruits of the spirit. By virtue of Christ's death sin is mortified, and by virtue of his resurrection, we are raised up to newness of life. 3. A crucified person is weary of the world. The world is a 3. A crucified man is weary of the world. burden to him, and what's the Reason, but because the love of the world is enmity against God. A man upon the cross, O what pains doth he endure! his heart hankers not after honours, pleasures, pomp and vanities: hereupon the Apostle glorieth upon the cross 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 less may any hasten their own death, and be their own executioner, this is self murder. It was said of Cleombrotus that when he had read over Plato's book of the Immortality of the Soul, he threw himself down a steep Rock to be made partaker of immortality, this was a desperate act of wickedness. 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 soul 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 departed, and to be with Christ. 4. All crucified person live another life, than the men of the Charact. 4. A crucified person lives another life then the men of the world do. 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 Patriarches) Heb. 11. 21. Hereupon it comes to pass 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 Use 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 die, and so for joy, the Rich man in the Gospel did sing a Requiem unto himself, and said to his soul eat, drink, 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 corr●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 fountain of all mischief, Jam. 4. 1. 2. They are the soul's enemies, 1 Pet. 2. 11. 3. They allure and entice the soul to evil, 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 evil and great Dut. 1. Inquire into the evil of sin. mischief, which the ways of sin, and the pursuits of carnal Lusts bring unto the soul, they are deceitful, Eph. 4. 22. We expect this and the other satisfaction from them, and they beguile and deceive our expectations, they are called foolish and hurtful 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 ways of Godliness: 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 itself, he is the fairest of ten thousands, for riches he hath all treasures, for wisdom he is the wisdom of the Father. Had men their senses exercised, and their understandings inlightend, they would not be such fools as to pursue brutish pleasures and vain delights, and in the mean time neglect their precious souls. Had men their eyes in their heads, they would not make merchandise of trifles, and neglect the pearl of price: but multitudes there are now a days, who bestow more pains to satisfy a lust, then to get Jesus Christ, and with less pains they might get Christ, then get a lust satisfied. 4. Give not the least liberty to the flesh to sin. Christians Dut. 4. Give not liberty to the flesh to sin. have great liberty by Christ, but no liberty to sin, no allowance in any lust, not for a Cloak of Maliciousness, 1 Pet. 2. 16. Saints are not the Servants of Corruption, 2 Pet. 2. 19 5. Labour to keep thy body undefiled, Know ye not that your Dut. 5. Keep thy body undefiled. body is the Temple of the Holy Ghost, 1 Cor. 6. 19 Shall I prostitute my body to Mammon? etc. Shall a lust be entertained in God's Temple, shall a base lust be where God's Temple should be? Christ will not dwell in a polluted body, in a cage of unclean birds. Dut. 6. Be a fight against every corruption. 6. Be a fight, wrestling, and struggling against every corruption, never lay down thy arms, but hold up thy weapons fight 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 own Dut. 7. Apply Christ crucified unto the soul. souls, and believe that Christ is not only crucified for us, but that we are crucified with him. Where this faith is, sin 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 beg that he would beat down 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 sin, and apply Christ by faith, and believe that there's virtue in his blood, to cure thee of all diseases: His blood is the blood of sprinkling, which speaks better things than the blood of Abel: His blood is mortifying blood, cleansing, healing, meritorious blood. Go then to Christ for victory against sin, Christ is the great Physician only able to heal thee. He is a Counsellor for wisdom, a Rock for strength, a Treasure for riches, a Fountain opened: There's fullness in him, Col. 1. 19 compare this with Joh. 1. 16. And of his fullness, we have received grace for grace. 6. The sixth Use is for Consolation unto God's Children, who Use 6. For Consolation. have been thus employed, in striving to crucify sin, and in some good measure they have obtained victory: this is an excellent employment, to be wrestling against corruption, beating down the body, bringing it into subjection. But it will be objected, That sin is in the best of God's children, Object. and notwithstanding all their strive, and struggle, they cannot get rid of sin, whilst they are in this world. Ans. 1. You must know, that in this life there are imperfections Ans. in the best, and an absolute perfection cannot be attained till we come to heaven. 2. Sin though it is, yet it Reigns not in the Regenerate, Rom. 6. 12. vers. 14. 3. The Regenerate make not a trade of sin, 1 Joh. 3. 9 They are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. Sin is the grief, disease, burden of Regenerate men, wherefore they grieve that they sin, and would feign be in that condition where they may sinne no more, hereupon they cry out for a deliverer, Rom. 7. 24. 5. It's the endeavour of Regenerate persons to conquer every sin, they allow not themselves in sin, they strive to destroy bosom sins, Ps. 18. 23. 6. God accepts of Evangelicall Perfection. (i. e.) sincere Intentions, and endeavours, for action; the will for the deed. Wherefore then though flesh remains as well as spirit, yet the spirit at length will prevail, and return conqueror, and herein consists the great conquest of Christians, to conquer the flesh, to subdue all inordinate affections, and insatiable desires: and this is that which I have pressed from my Text, To crucify the flesh with its affections and lusts. GOD'S LOVE IN CHRIST, DISCOVERED. From Rom: 5. vers. 8. But God commendeth his love towards us, in that whilst we were yet sinners, Christ died for us. THE Apostle having disputed at large, the Doctrine Sermon 6. Preached at St. mary's Oxon. March 20. 1658. of Justification by faith; concludes by way of inference, that singular privileges, graces and benefits are the peculiar portion of a justified person. Justification is the root, and the following graces are the fruit: Justification the mother grace, they the issue or Daughters: viz. Peace of conscience, vers. 1. Access to the Throne of Grace, vers. 2. Joy in tribulation, vers. 2. Patience, vers. 3. Experience, vers. 4. Hope, vers. 4. And the ground of this hope, is the love of God, vers. 5. Not that love whereby we love him, but whereby he loveth us: It's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have a sensible feeling of this love, and this is not a delusion of our own fancy, but it is the effectual working of the Holy Ghost. A singular Instance of this love appears by the death of Christ; wherein we have, 1. The season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the due time and fittest 1. The season. season, this is the accepted time, 2 Cor. 6. 2. Behold now is the accepted time, behold now is the day of salvation. The most conveninient time, even now when the fullness of time was come, Gal. 4. 4. But when the fullness of time was come, God sent forth his son made of a woman, made under the law, etc. 2. The condition of the persons, for whom it's expressed by two 2. The Condition of the Persons. words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infirm impotent persons, unable altogether to help and deliver themselves: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungodly, such as left Gods true worship, and defiled themselves with Idolatry: Now the love of Christ is further amplified by a comparison, vers. 7. let's compare Christ's love with the love of men, vers. 7. For scarcely for a righteous man will one die, yet per adventure for a good man some would even dare to die: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By a righteous man, we understand an innocent, godly, inoffensive, just dealing man: By a good man here we understand an useful, serviceable man: a public spirited man, a Patriot for his country, one that hath showed much goodness to us, Justus reddens cuique quod suum est; Bonus qui beneficus est, ac bene à multis meritus: (as some of the Learned observe.) But what's this in comparison of the love of Christ: All the love of creatures in comparison of Christ's love, is not so much as the drop to the Ocean. Note the incomparable unparrelled love of Christ to sinners in my Text. But God commendeth his love unto us, in that while we were yet sinners, Christ died for us. Wherein observe these Remarkable Particulars. 1. The greatness of God's love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Commendat, verbum Insignem & sum commendabilem esse ostendit. Beza. Commendare significat, aut confirmare, (as Aretius observes:) It signifieth testatum facere, as Budaeus and Demosthenes use the word. 2. The Proof or Evidence of this love, by Christ's death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. The condition of the persons, sinners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellious sinners, such in whom sin reigned, who were wholly under the power of sin, in their blood in a loathsome filthy condition. All are sinners, they have no truth in them that deny it, 1 Joh. 1. 8. But here by sinners (saith * Qui toti vitiosi sunt, ac peccato addicti. Calv. in Loc. Calvin) are understood such: Who are wholly vicious and addicted unto sin. We read that God heareth not sinners, Joh. 9 31. For these sinners Christ died, for enemies, rebels, polluted, lying in their filth, these Christ loved and washed. No fore sight of their faith, & repentance moved him to pity them, only his love. For these he died, and this is an unparrelleled demonstration of the love of God, and of Jesus Christ. I shall comprise the whole of my meditations, in one fundamental Doctrine. That the death of Christ for sinners, is an evident demonstration Doct. of the love of God the Father, and of the Lord Jesus Christ. This I shall (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unfold by Explication, Confirmation, and particular Application. 1. For Explication. I propound these Queries. Query 1. Wherein consists this love of God the Father? Ans. In sending of his Son, his beloved Son, his only Son, the Son of his bosom. God might have empowered an Angel and sent him, but the mission of his Son: sets forth love inexpressible. There's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 3. 16. He so loved the world that he gave his only begotten son: that whosoever believ●●● in him, shall not perish, but have everlasting life. And further we read, 1 Joh. 4. 9 In this was manifested the love of God towards us, because that God sent his only begotten son into the world, that we might live through him. God left the fallen Angels without a Saviour, but took pity on lost man, God would never be reconciled to the fallen Angels, but from eternity he contrived a way to reconcile man unto himself, 2 Cor. 5. 19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation. This is love beyond compare. The duty that belongs unto us is, 1. To admire at this great infinite love, to get our hearts raised up in the high contemplation of this love. 2. Let's be thankful; we can never be thankful enough. Eternity will be too little, to praise God, and bless him for so great love. 3. Let love beget love, love must be reciprocal, 1 Joh. 4. 19 We love him, because he first loved us. 4. Let this love of God cause us to love one another, 1 Joh. 4. 11. Beloved if God so loved us, we ought also to love one another. 5. Let this engage us to obedience, and holiness in our conversations, Joh. 14. 15. If ye love me keep my Commandments. Query 2. Wherein consists this love of Christ? Ans. In dying for us: The greatness of Christ's love in dying for us may be enhanced in these singularities. 1. In that he died voluntarily. 2. If we consider the greatness of his sufferings. 3. If we consider the persons for whom. 1. Christ died voluntarily, I gave my back to the smiter, and 1. Christ died voluntarily. my cheeks to those that plucked of the hair. I hide not my face from shame and spitting, Isai. 50. 6. And Joh. 10. 17, 18. Therefore doth my Father love me, because I lay down my life, that I may take it again. No man taketh it from me, but I ●ay it down of myself: I have power to lay it down, and power to take it again: This commandment have I received of my Father. Christ if he pleased, could have defended himself from his enemies, he could have had legions of Angels in his defence: but in obedience to his Father to fulfil the scripture, in love to his own, he freely, and voluntarily resigned himself to his Father's pleasure, and drunk that cup which his Father gave him. And question less this was great love for Christ freely and willingly to lay down his life. 2. Consider the greatness of Christ's sufferings. 2. Consider the greatness of Christ's sufferings. He endured contempt, reproach, spitting, buffetting, reviling, they called him Samaritan, Impostor, Devil, they scourged him, crowned him with thorns, wagged their heads at him, Insulted over him, and at last they put him to suffer that most shameful, painful, cursed death of the Cross. This Crucifixion was a Roman punishment. That's evident from Joh. 18. 31, 32. Then said Pilate unto them, take ye him, and judge him according to your law. The Jews therefore said unto him, it is not lawful for us to put any man to death, that the saying of Jesus might be fulfilled, which he spoke, signifying what death he should die. And to set forth the humiliation of Christ, you may read, Phil. 2. 8. And being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the Cross. Implying this was the greatest of Punishments, Quid dicam in crucem tollere? (saith Cicero.) In this punishment of Crucifixion, we are to consider these Aggravations. 1. Shame. 1. The Shame; they were crucified (usually) stark naked: Most writers say Christ was so crucified. Believe not your painters who put a cloth before him, they are teachers of lies. The common custom was, that they who were crucified, were stripped naked as they came into the world: and so they suffered ignominy. And a further shame and disgrace appears in this: that Christ was crucified without the walls, as unworthy to be within the walls. Barrabas a thief and murderer was released, and Christ was crucified between two theives, as if he had been their Captain: this Circumstance sets forth the ignominy and disgrace put upon Jesus Christ. 2. In this punishment of Crucifixion we are to consider a curse, 2. A Curse. Deut. 21. 23. His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day: for he that is hanged is accursed of God: that thy land be not defiled which the Lord thy God gives thee for an inheritance. There was a legal curse, put upon this death, Gal. 3. 13. 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. Now for the Son of God, the fountain of all blessings, in whom all Nations of the earth should be blessed, to stand upon the Cross like an accursed man, the Sun was ashamed, and withdrew his light, and the earth trembled. 3. In this punishment consider pain, extremity of pain, a lingering 3. Pain. death: This was a terrible and dolorous pain. His body was extended, stretched out, like stretching out upon a Rack. Of the Passion of Christ we are to understand, Psal. 22. 14, 16. I am poured out like water, and all my bones are out of joint: my heart is like wax, it's melted in the midst of my bowels. For dogs have compassed me, the assembly of the wicked have enclosed me, they pierced my hands and my feet. Where the sinews met in the palms of his hands, and in the feet, where the pain was most acute, there they pierced him. It was not with Christ, as with many, who are stupefied, and in whom extremity of pain blunteth the sense thereof, but Christ was in perfect sense all the while: And six hours in extremity of pain he hung upon the Cross: and was sensible as much at the last as at the first. Never was any sorrow, like unto his sorrow: He sweat drops of blood, was in an agony, was despised, rejected, reproached, and at last was crucified: All these Considerations enhance the greatness of Christ's sufferings, and his love towards us. 3. Consider for whom Christ died, not for friends but enemies, 3. For whom Christ died. Vers. 10. For if when we were enemies, we were reconciled to God, by the death of his Son: much more being reconciled, we shall be saved by his life: Not for righteous, and good men: but for sinners, and bad men: not for strong, but weak: not for faithful subjects, but rebels Christ died. Now this love is beyond all compare: Now the consideration of God's love and our unworthiness, should engage us to love and thankfulness, as * Tantae dilectionis Dei, & indignitatis nostrae consideratione demittamus Cristas in Dei judicio, ac toto corde eum redamemus ut non totos in ●ivam gratitudinis hostiam vicissim consecremus, Pareus in Loc. Pareus observes on the place. To lay down his life for his friends, had been great love, Joh. 15. 13. greater love hath no man then this, that a man lay down his life for his friend: But to lay down his life, for enemies, for sinners, unworthy persons, this love is a none such. Christ died for the ungodly. He said live when they were in their blood, Ezek. 16. 6. And when I passed by, thou, 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. He found none at all godly, lovely, holy, but made them so. How many of those that imbrued their hands in Christ's blood, were converted by one of Peter's sermons; Christ prayed upon the Cross for his enemies; Luk. 23. 34. Then said Jesus Father, forgive them: for they know not, what they do. The Duties we ought to learn from the consideration of this great love of Christ, in laying down his life for sinners; are First, That in Zach. 12. 10. And I will pour upon the house of Dut. 1. To mourn over Christ. David, and upon the Inhabitants of Jerusalem, the spirit of grace and supplication, and they shall look upon me, whom they have pierced, and th●y shall mourn for him, as one mourneth for his only son, and shall be in bitnernesse for him, as one that is in bitterness for his first borne. Seconly, To crucify sin, which crucified Christ: Thus the Dut. 2. To crucify sin. Apostle professeth, Gal. 2. 20. I am crucified with Christ: Nevertheless I live: yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by faith of the Son of God, who loved me and gave himself for me. Thirdly, Set an inestimable price upon the means of our redemption: Dut. 3. Set a high value upon the price of our redemption. that price of blood, 1 Pet. 1. 18, 19 For as much as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your Fathers: But with the precious blood of Christ, as of a lamb without blemish and without spot. Fourthly, Look for no salvation else where, Act. 4. 12. Neither Dut. 4. Look for salvation through Christ only. is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. 1 Tim. 2. 5. For there is one God, and one Mediator between God and men, that man Christ Jesus. Joh. 17. 3. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. Fifthly, Let us live unto Christ, which died for us, 2 Cor. 5. Dut. 5. Live unto Christ. 15. And that he died for all, that they which live, should not hence forth live unto themselves, but unto him which died for them, and rose again. Sixtly, Let our hearts be warmed, with love to Christ. 2 Cor. Dut. 6. Be warmed with love to Christ. 5. 14. For the love of Christ constrains us, because we thus judge: that if one died for all, then were all dead. The apprehension of Christ's great love unto us, should engage us to love him again. Q●ry 3. Is this so great a matter for Christ to die, and to lay down his life for public good? Did not many others lay down their lives for the public, as Codrus for the Athenians, Meneceus for the Thebans: Curtius threw himself into a gulf, to preserve Rome from pestilence. Nisus would have died for Eury●lus, Pylades for Orestes etc. Where then lieth the difference. Ans. 1. Heathens that laid down their lives, were not innocent persons, they were sinners: Christ was innocent, no sinner: a Lamb without blemish, no g●ile was found in his mouth. 2. Heathens laid down their lives, out of principles of praise, and vain glory: Christ laid his life in love to his Father, love to the elect. 3. Heathens gave their lives, at the instigation of Satan, having no thought to please God: but Christ gave himself in obedience to his Father, to do his will. 4. Heathens died, that their deaths might be esteemed glorious, and honourable: but Christ offered himself to the ignominious death of the Cross. 5. They died for to obtain some temporal deliverance, but by Christ we obtain eternal deliverance. 6. They died for their Country and friends, but Christ died for his enemies. These things being premised by way of Explication. I come now to the Confirmation of the point: To which purpose I shall lay down these Propositions, and they are Aeternae verita●is. 1. God the Father from all Eternity, contrived this admirable Proposit. 1. God from all eternity contrived the way of Redemption by Jesus Christ. way of redemption by Jesus Christ, 2 Cor. 5. 19 To wi●, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto us, the word of reconciliation. Rev. 13. 8. And all that dwell upon the face of the earth shall worship him, whose names are not written in the book of life of the Lamb, slain from the foundation of the world. This transaction was not of yesterday, but decreed, and contrived, and intended from all eternity. God reprobated the fallen Angels, and left them without a Saviour, for Christ shed not a drop of blood for them. They before the foundation of the world, were decreed to eternal punishments: But for lost man, a Saviour was decreed; and this was God's intendment before all time. Questionless this is exceeding great love, and an evident Character of the love of God the Father. 2. Christ was an innocent holy person, without the least sin: Proposit. 2. Christ was an innocent Person. There was no deceit in his mouth. Isai. 53. 9 And he made his grave with the wicked, and with the rich in his death: Because he had done no violence, neither was any deceit in his mouth. He was most holy, harmless, undefiled. 1 Pet. 1. 19 We were redeemed with the precious blood of Christ, as of a Lamb without blemish and without spot. Christ was the beloved Son of God, in whom the Father was well pleased. Matth. 3. 17. And ●●e, a voice from heaven, saying, this is my beloved son, in whom I am well pleased. Christ was the only Son, and beloved Son: now for God the Father to send his Son, his only Son, his beloved Son, not to reign, but to serve: not to live a life of honour, and glory in the world, but to be despised, rejected, wounded, and endure the shameful, painful, and cursed death of the Cross, Never was any love like unto this: Of this we read, Joh. 3. 16. For God so loved the world, that he gave his only begotten Son: that whosoever believeth on him should not perish, but have everlasting life. And likewise, 1 Joh. 4. 10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 3. Christ who was sent, was God: God-man in one person? Proposit. 3. Christ is God-man in one Person. The divine person assumed an humane nature. Christ was the Word, and the Word was God, and Christ that substantial Word was made flesh, Joh. 1. 14. And the Word was made flesh, and dwelled among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth. And this is the great mystery of Godliness mentioned: 1 Tim. 3. 16. And without controversy, great is the mystery of godliness: God was manifest in the flesh, justified in the spirit, seen of Angels, 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 proof we have, Phil. 2. 6. Who being in the form of God, thought it not robbery to be equal with God. Compare this with Zech. 13. 7. Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered, and I will turn mine hand upon the little ones. This is love unparrelleld, unexpressible. 4. Christ himself, voluntarily undertook this great work of Proposit. 4. Christ voluntarily undertook the work 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 himself; and took flesh upon him. There are two words setting forth his humiliation, Phil. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he made himself of no reputation etc. Joh. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he dwelled among us, etc. He took the man hood, as if he should unite a clod of dust unto himself, who was God from all Eternity. As if the Ancient of days should become the infant of days, the Eternal God become a Child. As if he, that the heaven of heavens could not contain, should be enclosed nine months in the womb of a Virgin. Thus it was in respect of his humane nature, he was born of Virgin, wrapped in swaddling , laid in a manger. He who had heaven and earth at his command, was laid in a manger. Herein appears the singular love of Christ, in condescending to take man's nature, to take a body, that he might accomplish the great work of our redemption, by suffering upon the cross. Heb. 10. 5, 6, 7. Wherefore, when he cometh into the world, he saith: sacrifice, and offering thou wouldst not, but a body hast thou prepared me: In offerings and sacrifice for sin, thou hast had no pleasure: Then said I, lo, I come (in the volume of the book it is written of me) to do thy will, O God. 5. Christ by his active and passive obedience made full, complete, Proposit. 5. Christ by his obedience hath made full satisfaction. and absolute satisfaction to his Father's 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 righteousness for the remission of sins, that are passed through the forbearance of God. To the same effect the Apostle speaks, Eph. 2. 13. But now in Christ Jesus, ye, who sometimes were fare off; are made nigh by the blood of Christ, Col. 1. 20. And (having made peace through the blood of his Cross) by him to reconcile all things unto himself, by him, I say, whether they be things in earth, or in heaven. Christ gave himself a sacrifice, to expiate for sin; He trod the winepress of his Father's sury. By his stripes we are healed, who his own self bore our sins in his own body on the tree, that we 1 Pet. 2. 24. being dead to sin, should live unto righteousness, by whose stripes we are healed. He is the reconciler, Col. 1. 20. The price of our redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 6. 20. For ye are bought with a price, Matth. 20. 28. Even as the Son of man came not to be ministered unto, but to minister and to give his life a ransom for many. See Christ's great end of coming into the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give his life a ransom for many; Christ is the high Priest, that entered into the holy of holiest, and offered up himself a sacrifice: Thereby as a surety, he paid our debt; satisfied his Father's 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 travel of his soul, and be satisfied; by his knowledge shall my righteous servant justify many: for he shall bear their iniquities. And this is a thorough satisfaction, 2 Cor. 5. 21. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. Tit. 2. 14. Who gave himself for us, that he might redeem us from all iniquity; and purify unto himself a peculiar people, zealous of good works. 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 faithful witness, 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 sins in his own blood. Fear not, we are now made nigh, Eph. 2. 13. But now in Christ Jesus, ye, who were fare 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 Cross) by him to reconcile all things unto himself: 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 virtue and benefit of his perfect 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 drink that bitter Cup, to pour his blood out of his side, and become obedient unto the death of the Cross? Nothing moved him, but his love, his good will: his compassion moved him to heal bodily diseases; and his compassion, love, and mercy, moved him to heal soul diseases. 6. This love of Christ is a distinguishing, special 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 judgement: 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 stricken. He hath a peculiar seed, Isai. 53. 10. Yet it pleased the Lord to bruise him, he hath put him to grief: when thou shalt make his soul, an offering for sin, he shall see his seed, he shall prolong his days, 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 down his life, only for his sheep, Joh. 10. 15. As the Father knoweth me, even so I know the Father: and I lay down my life for the sheep. Now hence those false doctrines of General 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, ye are not all clean. 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 fundamental 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 sin and guilt inherent, and sin and Ans. guilt imputed. In Christ was no inherent sin and guilt, but there was sin and guilt imputed; For Christ was made sin 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 engaged. Christ freely, & voluntarily undertook the great work of reconciliation for lost man, and he willingly laid down his life for his sheep. No man took away his life from him. But 2. It's Objected, how can Christ's blood, which was shed above Object. 2 1600 years ago, be effectual now. This we are to believe, that though Christ suffered once, yet Ans. the virtue of the suffering remains 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, than the blood of Abel. The Church is the purchase of his blood. Act. 20. 28. Take heed therefore unto yourselves, and to all the flocks which the Holy Ghost hath made you Overseers: to feed the Church of God, which he hath purchased with his own blood. This is redeeming blood, Eph. 1. 7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. It is peacemaking blood, Col. 1. 20. And having made peace through the blood of his Cross) by him to reconcile all things unto himself: by him I say, whether they be things in earth or in heaven. We are made white in the blood of the Lamb, 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 Lamb. We are washed from our sins in his blood, Rev. 1. 5. And from Jesus Christ, who is the faithful witness, 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 sins in his blood. So then Christ's blood is a fountain, that can never be drained dry, it witnesseth our regeneration. 1 Joh. 5. 8. And there are three that bear witness 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, than all Object. 3 shall be saved: otherwise the remedy would not be proportionable to the disease, the plaster 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 Christ's merits, in that his redemption is not equally extended unto all. But the riches of his mercy are the more enhanced, in that they are effectual to some. 3. It was not the intention of God the Father, nor of Christ, that all should be redeemed. Christ's 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 Christ's blood, who are redeemed from their vain conversation, and those are Gods children, 1 Pet. 1. 18. Forasmuch, as ye know that ye were not redeemed with corruptible things, as Silver and Gold, from your vain conversations received by tradition of your Fathers. But these are not the whole world, for the whole world lies in wickedness. I shall now come unto Application, And I shall make four Applicat. Uses of the Doctrine. 1. For Information. 2. For Examination. 3. For Exhortation. Use 1. For Information. 4. For Consolation. The first Use is for Information, and that in several particulars. 1. Be informed of the greatness 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 sons of God. 2. Be informed that this love is unparrelleld, let there be made 2. This love is unparalleled. 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. Husband's love your wives, even as Christ also loved the Church, and gave himself 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 she 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 borne, neither having done any good, or evil, that the purpose of God according to election might stand; not of works, but of him that calleth.) It was said unto her, the elder shall serve the younger, as it is written. Jacob have I loved, but Esau have I hated. 4. This love is incomprehensible, inexpressible, Eph. 3. 18, 19 4. This love is incomprehensible. That ye may be able to comprehend, with all Saints, what is the breadth, and length, and depth, and height: and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God. 5. It is an eternal love, Joh. 13. 1. Now before the feast of the 5. This love is eternal. , when Jesus knew that his hour was come, that he should departed out of this world unto the Father, (having loved his own, which were in the world, he loved them unto the end.) Jer. 31. 3. The Lord hath appeared of old, unto me, saying: Yea I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee. The second Use is for Examination, whether we are of that Use 4. For Examination. number, which hath interest in this love. We are to distinguish of several sorts of love. There's Amor benevolentiae & Complacentiae. For that there is Amor benevolentiae, hence appears munificentia & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God doth good to all, makes the Sun to shine on the just, and unjust. That which we are to inquire of, is that which is called Amor complacentiae, appropriated only unto God's children, What evidences may be given, that we have interest in this distinguishing love? The 1. Sign is Sanctification, it's God's order and we may Sign 1. Sanctification. not break it, Rev. 1. 5. Unto him that loved us, and washed us from our sins in his blood. If thou canst prove that thy nature is changed by the sanctifying virtue of God's spirit, thou mayest conclude that thou art one, that hath interest in the special love of God. 2. Those that have interest in this special love of God, feel a Sign 2. Constraining love of Christ. constraining power in this love, to engage them to obedience to God's commands, 2 Cor. 5. 14. For the love of Christ constrains us, because we thus judge: that if one died for all, than we are all dead. 3. By the sincerity of our love to God, we may conclude his Sign 3. Sincerity of love to God. love towards us, 1 Joh. 4. 19 We love him, because he first loved us. God's love to us, is the ground of our Assurance: our love to him, is the ground of our Evidence. Let God's children (as Bradford that precious man of God used to advise) lay this down for a foundation; That God loves them, and where this love is, it will shed abroad love in their hearts, even love to God, love to the brethren, love to the Ordinances, love and longing for the appearance of Christ. 4. Christ manifests his love to his people, Joh. 14. 21. He that Sign 4. Christ manifests his Love to his people. hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him. Though he may hid himself for a time, yet he will embrace them with everlasting kindness Isai. 54 8. In a little wrath I hide my face from them for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. 5. Those whom God loves, with a special, distinguishing love, Sign 5. Christ is Lord and King. have Christ their redeemer, their Lord, King and Ruler, their Prophet to instruct them, their Priest to make satisfaction, and intercession for them. This is the greatest evidence of God's love, in giving thee his son, as in the place forecited, 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. Which is plainly applied to believers, and takes not in all universally, but a peculiar select company, even such only as believe. And Rom. 8. 32. He that spareth not his own son, but delivered him up for us all: how shall he not with him also freely give us all things. 6. Those who have interest in this great special love, have Sign 6. God's spirit dwells in them. God's spirit, and this dwells in them. Rom. 8. 9 But ye are not in the flesh, but in the spirit, if so be that the spirit of God dwell in you: Now if any man have not the spirit of Christ, he is none of his: Christ's spirit dwells as an Inhabitant, and Ruler, and this is a witness, Rom. 8. 16. The spirit itself, beareth witness with our spirits, that we are the children of God: And this sealeth, and giveth earnest, 2 Cor. 1. 22. Who hath also sealed us, and given us the earnest of the spirit in our hearts: and where this dwells, it may be known by the fruits which it bringeth forth, Gal. 5. 22, 23. But the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. The third Use is for Exhortation, and your duty I shall branch Use 2. For Exhortat. into these following particulars. 1. Stand admiring, & contemplating this great love of God the 1. Admire God's love. Father to give thee Christ; and that Christ should becomeman, be made sin, a curse, whilst that greater and nobler, richer & learneder than thyself should be passed by: and God should give Christ for thee, that he should love thee, and wash thee, and make thee a King, and a Priest unto God: thou canst never admire enough this unparalleled love of God. Eternity would even be too little, to set forth this wonderful love of God. As there is a depth of wisdom, so there is a depth of mercy in God, which cannot be fathomed. 2. Let thy heart be filled with the praises of the Lord. Lift up, 2. Be filled with the praises of God. advance what in thee lieth, the honour of God, the love of God the Father, and of the Lord Jesus Christ. God gives his Son, Christ's merits are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a price meritorious, and the Holy Spirit maketh application. How then ought we for ever to abound in praises to the Lord? The Samaritan returned back, and gave God thanks for his cleansing. So should we bless God, that he hath made a difference by his grace, between us, and the very vilest of men what ever. Thus did Paul, 1 Tim. 1. 12. And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the Ministry: Now unto the King Eternal, immortal, invisible, the only wise God, be honour and glory for ever, and ever Amen. 3. Love should beget reciprocal love, even Love unto God the 3. Love should beget love to God. Father, and Christ. If there be any spark of love, it will enkindle 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. God's love to us should cause us to love our brethren. this shall all men know that ye are my disciples, if ye 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 holiness, holy people, holy Ordinances, so should we: God hateth every sin, so should we: Psalm. 97. 10. Ye that love the Lord, hate evil. 6. We should be often enquiring, whether we be of the number 6. Inquire whether thou hast interest in Christ's special love. Use 4. For Consolation. of those, that have Interest in Christ's special love, for whom he died. This we should frequently and seriously examine our hearts about! as I gave some evidences before, unto which I refer you. The fourth and last Use is for comfort unto all those, who have interest in this special love. Their special 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 access by one spirit unto the Father, They are his favourites, friends, Jewels, a Crown and Diadem of Glory: and therefore they are exhorted to draw near with full assurance of faith, Heb. 4. 16. Let us therefore come boldly unto the Throne of Grace, that we may obtain mercy, and find grace to help in time of need: It's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with freedom, boldness, or confidence. 2. All things work together for their good, Rom. 8. 28. And Benefit 2. All things work together for their good. we know that all things work 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 feel the benefit of this love, unto all Eternity. Heb. Benefit 3. They shall feel Christ's love unto all Eternity. 7. 25. Christ ever liveth to make Intercession for them. Though Satan roar, and men condemn, 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 sins and corruption administer continual matter of Humiliation, and these will cost thee dear, whilst thou art in the valley of Bacha: but the time will come when there will be no more sighing for sin: Sorrow and sighing will fly away: For there shall be no sorrow in heaven. 4. This may Arm us with courage, against fear of death, Ben 4. God's love arms us with courage against fear of death. Christ hath died and took away the sting. Christ hath perfumed the grave, He hath conquered sin, & Satan: lead captivity captive. Therefore in doubts, fears, troubles, inward and outward, have recourse to this love of God in Christ, and this will be a Cordial, a Salve for every sore. The consideration of God's love unto thy Soul, will make thee undergo hardships cheerfully: kiss the Rod that beats thee. Gods love manifested in Christ, will make thee willing to live, and willing to die: 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 diest, Jesus Christ will be unto thee in life, and in death advantage. THE REAL PROFESSOR OF CHRISTIANITY, DISTINGUISED FROM THE NOMINAL. 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. mary's Oxon. July 24. 1659. concerning some notorious Heretics, such whose words eat as a canker or Gangrene. Their names are upon record to their eternal 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 passed already, and overthrow the faith of some. * Allegoricam nescio quam resurrectionem fingendo. Calv. in loc. Calvin understands, that they feigned an Allegorical resurrection. Estius and Gorr●n concur in the same judgement; and † Non suo tempore defuisse, qu●●esurrectionem ●ortuorum manifeste ann●●tiatam in imag●●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 ●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 heretical tenet is there laid down: viz. That the resurrection is passed already, (i. e.) as Gorran, and Estius produce the opinions of those times, that the resurrection was completed by Regeneration. And * Completam ex ment istorum interpretantur resurrectionem in quotidiana animarum renovatione. Aug Ep. 119 ad Januarium. Augustine himself in Epist. 119. unto Januarius, fastens the same opinion upon them. Or else they might incline to the opinion of Martion, that Notorious Heretic: That there was no resurrection of the body, but of the soul only. 2. Secondly, Let's consider the great mischief of this opinion. The Apostle t●ll● us that their words eat as doth a Gangrene. The Gangrene some assimilate to a Canker, or a wolf, which spreadeth further, and further, to the consumption of the whole body. The Original (as Hesichius observes) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depascor. † Gangraenam medici de carnosa parte inflammationis & emortuâ intelligunt. Scultet. Scultetus saith, that by Gangrene, Physicians understand a fleshy, and dead part of inflammation. What further I shall say is this, that as a Gangrene frets the flesh, runs through 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 judgement, and that a Toleration of all sorts of opinions is very convenient, and not hurtful. Let us observe the Apostles censure: They are Gangrenes, destructive to many precious souls and therefore may not be tolerated, and connived at. Observe how the Apostle brands them for erring from the truth. The Original is more emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In ‖ Significat Apostolus eos à scopo Christianae veritatis ad quam collimare debebant, aberrasse. Estius. Estius his commentaries on the place, I find he followeth both Ambrose and Austin, and renders his own sense accordingly. The Apostle doth signify that they erred from that mark of Christian truth, at which they ought to aim. And * Qui à veritatis scopo aberrarunt. Gerrh. Gerrhard concurres in his judgement, (i. e.) they have swerved, or miss the mark. It's † Non quodvis Erratum significatur, sed quod est ejusmodi ut fundamentum non retineatur. Reza. Beza's observation on the place, that the Apostle used this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thrice in this Epistle, which is mentioned to show, That not every error in Religion is signified, but an error of that Kind that destroyeth the foundation. 3. Thirdly, The Apostle declares the issue, and mischievous success of these Seducers, that they gain Proselytes, and followers, in the verse preceding my Text: They overthrew the faith of some. Some hereby conceive that they destroyed not the grace, but the profession of their faith: For by this heresy in denying of the resurrection, making it imaginary or spiritual, they subvert the Orthodox faith. However here's our strong hold, that God's foundation is firm: men's wickedness cannot shake that firm foundation which God hath laid. Here's a nevertheless to support us against the Apostasies of men of corrupt minds. Although they relinquish their old Principles and turn Heretics: yet we have a firm Ground of Encouragement, for the foundation of God standeth sure, against all the undermine of Apostates, and Heretics. The decree of God's election stands sure, notwithstanding the malice of the vilest men, who have a spirit of contradiction. In this Proposition of eternal truth, That God's foundation stands sure. Here are five things remarkable, and they carry a great deal of weight in them, requiring our most deliberate consideration. 1. Here is a foundation. 2. A firm and sure foundation. 3. It is the foundation of the great God unchangeable. 4. It hath a seal put to it. Things sealed are more sure and authentic. 5. Here is the omniscience of God engaged, He knows who are his. All true believers have their names wrote in the book of life. They are all known unto God: But as in sealing there useth to be a Counterpart when both parties seal: so God sealeth, and man sealeth. God's eternal decree is his seal, sure and unalterable. Man's seal is his holy life and conversation. Because God knoweth who are his, and his foundation is sure and certain: therefore a stronger engagement lieth upon us all, to look to our lives and conversations. From the doctrine of the unchangeable decree of God, my Text infers this practical Use, And (which hath a connexion with what went before) Let every one that nameth the name of Christ depart from iniquity. Wherein you have considerable Divis. the Name, and the Thing, or the Profession and Practice of Christianity. 1. You have the name or Profession specified in these words, 1. The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one that nameth, (i. e.) whoever would be reputed a Christian, who takes upon him the name of Christ, and calls Qui invocat Christi n●men in eo sese Christianum ●ppellat. Beza. Isa●. 4. 1. Gen. 48. 18. himself after the name of Christ, Christian. So we read In that day seven women shall take hold of one man, saying we will eat our own bread, and wear our own apparel, only let us be called by thy name, to take away our reproach. And Jacob gave in chargeth this name should be named upon Ephraim and Manasseth, (i. e.) that they should be called the Children of Israel. Such then as take upon them the Profession of Christianity, are said to name the name of Christ. 2. Here's the thing itself, or practice required, for an evidence 2. Here is the thing itself. Jewels Apology. of the truth of the profession: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him departed from iniquity. This is a well-grounded Apostasy, to be an Apostate from ●inne and Satan. Learned Jewel tells us in his Apology, that Papists accuse the Protestants of Apostasy: and saith he, It's true, we are Apostates: but such Apostates, who are godly Apostates even from Rome, from Errors, Heresies, and Idolatries. And this Apostasy and Secession from them, is our glory, and honour. And although this is mentioned Negatively only: yet the Positive acts are necessarily included. We must abhor that which is evil, and cleave to that which is good. We must cast off the works of darkness, and put on the armour of light: So * Non solum nomine crederet quoque ab iniquitate, de clinat à malo & faciat bonum. Arias Montanus. Arias Montanus expounds the place. And judicious † Quisquis ergo Deum invocat, hoc est, se ex populo Dei esse profitetur, ac censeri vult, ab omni impietate procul absit. Calv. Doct. Mr Calvin thus interprets the place, Whosoever therefore calls upon God, (i. e.) professeth himself to be of the people of God, and would be so thought to be, let him departed from all Iniquity. The sum and substance of the Words amount to this issue: It is not sufficient to be Christians in name, unless we be so in deed, and in truth. Notwithstanding the foundation is firm; Gods eternal decree, like himself is ununchangeable: yet upon presumption of our interest in the Decree of God, we may not let lose the reins to licentiousness: but we must walk in all holy Conversation and Godliness: we must (as we are exhorted) depart from iniquity. The Words thus explained contain this obvious and fundamental Doctrine. That wheresoever there is the profession of Christianity, there ought to be a Godly life, and Conversation every way suitable and correspondent therewith. Or, Whoever professeth thename of Christ, aught by a thorough practice to answer his profession, and prove the sincerity thereof by an answerable walking thereunto. For the unfolding of this needful and great Point, I shall select Method propounded. some choice Testimonies of Scripture, and then confirm the Assertion by strength of reason, and hope so to conclude in a practical Application, as (through the grace of God) I may leave such deep impressions upon your hearts, as to engage you to reduce the Doctrine of the Text into practice throughout your whole lives and conversations. To resume the Enlargement of these 1 Scripture Testimonies. Phil. 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. 2. 11, 12. 1 Joh. 3. 3. Gal. 5. 24. Jam. 3. 13. Col. 2. 6. Heads of discourse according to the Method propounded. 1. For Scripture Testimony we have many parrellel places: Let your conversation be, a●●ecometh the Gospel 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 choice Adverbs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that hath this hope in him purifieth himself as God is pure. They that are Christ's have crucified the flesh with the affections and lusts. Who is a wise man, and endued with knowledge amongst you? Let him show out of a good Conversation his works with meekness of wisdom. 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, ju●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 employed 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 four. 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 inquire 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 evil, 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 always to God for you, because he hath from the beginning chosen you to Salvation, through Sanctification of the spirit and belief of the truth. 2. When the profession and practice of Christianity meet together, R. 2. This showeth the sincerity of our Profession: 2 Cor. 1. 12. here's an infallible evidence of the truth, and sincerity of our profession: For our rejoicing is this, the testimony for our Conscience that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. Multitudes plead an interest in Christ's redemption: But here's the Critical note, To be redeemed from their vain 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 Marks 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, than such who by maps, and reading of Authors, discourse of fare countries, where they have never been themselves, but only they receive things by an implicit faith upon others reports, and not by an experimental knowledge. But hereby we have evidence of the truth of our profession, when Words and Actions, Profession and Conversation concur together in a sweet harmony and mutual equipage. R. 3. Here the Gospel is adorned. 3. When Profession and Conversation meet together, there the Gospel is adorned. The Gospel gives not a Writ to licentiousness, it opens no gap to carnal liberty. It ought to be our study, and endeavour to adorn a holy Profession, by a holy Conversation Tit. 2. 10. Exhort servants (saith the Apostle) to be obedient etc. not purloining, but showing all fidelity, that they may adorn the doctrine of our Saviour in all things. The great design 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 ye Eph. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. walk circumspectly: not as fools, but as wise. The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original: we should be likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot and blameless. Holiness only adorns our profession; and they are most beautiful, who are adorned with the graces of God's spirit. 2 Pet. 3. 14. The King's daughter is all glorious within, her clothing is of wrought Psal. 45. 13. Gold. And we read of broidered works, badgers, skins, bracelets, chains, jewels, gold, earrings, Ezek. 16. Hence it eminently appears, that only the graces of the spirit can adorn a soul. Now when what we profess in our mouths, we make good by our practice, When we name the name of Christ, and departed from iniquity: When we profess holiness and live accordingly, than we adorn the Gospel. For the Gospel requires holiness, righteousness, circumspect walking, and the more holy, righteous, and circumspect a man is, the more he adorns the Gospel. 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 glorified by the fruitfulness of his servants: Herein is my Father glorified, that ye bring forth much fruit. What is this fruit, but such as is meet for Repentance? Mat. 3. 8. Fruit unto holiness, Rom. 6. 22. Fruits of Righteousness, 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 departed from iniquity, (i. e.) to make our Profession, and Practise meet in one as lines in their proper centre: considering that hereby we prove our election sure, and our profession to be sincere, and that we adorn our profession, and bring greater glory to God. To these four Reasons, I'll add only four 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 form of a Profession, Use 1. For Information. an outward title or claim to Christ are altogether insufficient to Salvation. What's the form without the power of Godliness? what's the name without the thing? No better than the body without the spirit, or the carcase without the soul to animate it. Concerning Formalists we have a Caution, Having a 2 Tim. 3, 5. form of Godliness: but denying the power thereof; from such turn aside. I know thy works, (saith Christ unto the Angels 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 external profession; because they are baptised Christians, borne in the bosom of the Church, where Christ is known, descended of Christian Parents': and yet notwithstanding are ignorant of the life of Christ, of the Laver of regeneration, and renewing of the Holy Ghost? Some cry up their Baptism too much (though Infant-Baptisme in my judgement, without question is God's Ordinance) as the Jews did the Temple, Templum Domini, Templum Domini: And yet were altogether unacquainted with the God of the Temple. Let such remember, He is not a Jew, which is one outwardly; Rom. 2. 28, 29. neither is that circumcision which is outward in the flesh: But he is a Jew, who is inwardly, and circumcision is that of the heart, in the spirit and not in the letter. But there are others who go yet higher in their own conceits, and because they are admitted into Church-fellowship and called Saints: and reputed Church Members, therefore they think all's well with them, and their condition is very safe. But who knoweth not that there are many Nominal Saints, which are fare from being Real Saints. Many there are that think it religion enough to join in such or such a Society, under such or such a Teacher, who is a leading Popular man: and yet many of them are acted by no other Principle but self-interest, Compliance with men, for carnal advantages. Many Matth. 7. 20. shall say (saith Christ) in that day, Lord, we have prophesied in thy name, and in thy name cast out Devils, and in thy name done Luk. 13. 26. wonderful works. We have eat and drunk in thy presence, and thou hast taught in our streets: but he shall say, I tell you I know not whence you are. How many Protestants have we at large, who are contented with the bare name of Christians, yet in their lives are Antichristians? To bid such deny their Baptism, renounce Christ, they will tell you, they would spit in your faces: and yet their lives declare them no better than Turks, Jews, Atheists, without God in the world. It's a sad thing to consider that the Profession of religion, hath amongst many Titular Professors justled out the practice; and a bare form, and an outside profession many think sufficient: just like one of Machivells' principles, Take the profession, that will do no harm: but not the practice of Religion. Psal. 51. 6. But be not deceived God, is not, God will not be mocked. The Lord requireth truth in the inward parts, God will be worshipped in spirit Joh. 4. 24. and in truth. All the painted glosses, fair outsides, formal pretences will be accounted no better than chaff, straw, or stubble, at the great day of account. I am fully persuaded that since Adam's Creation, there were never so many false conversions as now a days. Many think they are converted, when only they are of such or such an opinion. Some are turned from Brownists to Semi-Brownists, and from Brownists to Anabaptists, from them to Familists, and afterwards to Quakers, Ranters, etc. And all these boast themselves to be Saints, and to be of the Church of Christ; though many (I censure not all) are of the Synagogue of Satan. Some poor souls are seduced by false teachers, and run like Absoloms' followers in their simplicity, knowing nothing. Such God may in mercy bring home by a thorough change, and reformation: and make them sensible of their evil ways, and back-slidings, and in due time deliver them out of Satan's snare. But multitudes there are which call themselves Saints and Christians, and have nothing but the bare name, witness their lives, fare from Saintship and Christianity. How greedy are some of filthy lucre, ambitious, proud, boasters, idle drones, sleepy sluggards, eating the bread of idleness: when they were in a poorer condition, they were industrious and laboured abundantly in their callings, now being advanced, they grow lazy. Some in their younger years preached often: but now they are elder, they are more lazy, neither preaching frequently themselves, nor hearing frequently others that do: and yet none of these, but will take it ill, if you call them not Christians and Saints too. But where's any thing of the life of Christ? Christ watched, prayed, went about doing good. Can they count themselves Disciples, who are so unsuitable to their Master? Is it lawful to take a Writ of ease, and to rest from our labours before we be dead? But leaving them, hoping better things of you, I proceed to a second Use viz. Examination. 2. For Examination. The question is, wherein consists that Use 2. For Examination. conversation which is answerable unto our profession? I shall give an Answer in these distinguishing Characters. 1. This Conversation must be a holy Conversation. As he that Char. 1. This Conversation must be holy. 1 Pet. 1. 15. Mat. 5. 8. Heb. 12. 14. Char. 2. This Conversation must be sincere. 2 Cor. 1. 12. hath called you is holy: So be ye holy in all manner of Conversation. God's people are an holy people: Heaven is an holy place. The Society there an holy Society, the employment an holy employment, and only holy persons shall see the blessed vision. Blessed are the pure in heart: for they shall see God. Fellow peace and holiness without the which no man shall see God. 2. This Conversation must be sincere. This is our rejoicing, even the testimony of a good Conscience, that in simplicity and godly sincerity we have had our Conversation in the world. It's called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I shall not overcuriously stand upon Criticisms, whether sincerus, sine cerâ, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But yet I cannot let pass the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sol & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicio, an Allusion to the custom of Eagles, who held their young ones before the Sun, if they could not look up unto the Sun, than were they accounted spurious. Surely if our actions cannot endure the test, and trial of the Sun of righteousness, they are to be accounted spurious and illegitimate altogether. Sincerity is the constitutive difference of a Child of God, and a divisive difference which distingui●●eth one that feareth God, from him that feareth him not. This is that which will comfort a man in life and in death. So it did Enoch, whose commendation it was that he walked with God, and Gen. 5. 24. Gen. 6. 9 was not for God took him. It was Noah's comfort, that he was a just man and perfect in his generation. And it will comfort us in death, if we can sincerely profess with Hezekiah, Remember, O Lord, 2 King. 20. 3. how I have walked before thee in truth, and with a perfect heart. Wherefore it especially concerns us all to labour after sincerity, even truth in the inward parts, that so we may approve our hearts unto God: and make it our daily exercise to keep Consciences void of offence, both towards God and towards men. 3. This Conversation must be prudent: For every wise man Char. 3. this Conversation must be prudent. must order his affairs with discretion. We usually say Ignis in foco is good: but not in tecto. Many have a good cause, but through indiscretion spoil it in the carriage. There is required as well the wisdom 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 down with her hands. Now by wisdom. I mean not the wisdom of the times, (we see too much of that) Machiavilian wisdom, which is a turning and returning, and complying with all times and humours be they never so bad, for personal interest. This wisdom hath no portion in this business: But I understand spiritual wisdom, that which cometh from above, such as the Apostle mentioneth with distinguishing qualifications, which is pure, peaceable, gentle, easy to be entreated, full of mercy and good Jam. 3. 17. fruits, without partiality and without hypocrisy. Neither would I be mistaken: I count not that wisdom which always joins with the winning side at a venture, nor that which suits with the fashion of ancient Persians now adays 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 fools: and their wisdom like Achitophel's may in time be turned into foolishness. But that I account wisdom 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 add no more i'll rest in the determination of Job, The fear of the Lord that is wisdom, and to Job 28. 28. departed from evil is understanding. 4. And lastly. This Conversation that consists in the departing Char 4 this Conversation consi●ts in departing from iniquity. from iniquity, and accords with a holy profession, is Universal, thorough-paced and every way complete. There's a threefold Universality: of Subject, Object, and Time. 1. For the Subject. The whole man is engaged to Obedience, all the members of the body and faculties of the soul, 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 fear, in holiness und righteousness before him all the days of our lives. 3. I proceed to a third Use for Exhortation, to press home Use 2. For Exhortation. unto us all the duty of the Text: To departed from Iniquity. If we be Christians let's evidence it by our Conversations, let's walk as becometh Christians. What will Heathens, Turks, and Jews say when Christians walk loosely and carelessly? they will bless themselves in their own erroneous ways, and thus by our lose walking we give advantage unto the enemies of the Lord to blaspheme. Amongst others take two or three motives to persuade you to your duty. 1. Consider the eye of God, his omniscience and omnipresence. Mot. 1. Consider God's Omniscience. Job. 10. 14, 15. His eyelids try the Children of men. The eyes of the Lord are every where beholding the evil, and the good. This was a monitor to Joseph, to David, to Job: If I sin, than thou markest me, etc. The Lord knoweth all hearts, seethe the inmost recess and diverticles of thy spirit. All things are naked unto him with whom thou hast to deal. 2. Consider the eyes of men. Good men observe our carriages, Mot. 2. Consider the eyes of men. professors are much observed how they walk. They are Beacons set upon a hill top, multitudes behold them. Good men observe that they may gain some spiritual advantage. They expect the performance of our duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stir 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 formal professors, if our practice accord not with our profession, we sadden the hearts of the righteous. And likewise bad men's eyes are upon us, they watch for our haltings as Benhadad's servants, they lie at the catch. Now if we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a strait foot, if we are lose in our lives, and careless 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 itself is not the worse, because there are some hypocritical professors: yet ignorant and malicious men endeavour to wound the profession itself, and asperse it by reason of scandalous professors. 3. Integrity and uprightness of heart and life will comfort us, Mot. 3. Integrity of life will comfort u●, when pretences cannot help us. 2 Cor. 1. 12. when all pretences, forms, outside professions will no whit avail us. This was the ground of the Saints rejoicing, O●r rejoicing is this, the Testimony 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 righteousness and equity to thy Brother, (as the second table enjoins,) 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 showeth thee to be only a Formalist. But in the last place. The fourth Use is for direction in two Use 4. For Direction. particulars. 1. How we ought to departed from iniquity. Q. 1. How we must departed from iniquity? 1. We must departed speedily. Ezek. 47. 3, 4, 5. 2. What means may be of special Use conducing thereunto. 1. For the first particular, how we ought to departed from iniquity. 1. We must departed speedily. We must not excuse sin and say, at such a time I hope to leave it. Give not quarter to Benhadad: sin reprived resembles Ezekie'ls waters, first up to the ankles, then to the knees, than up to the loins, and afterward a River not to be passed over. If thou delayest to departed from sin to day, it gains ground; and gets more and more advantage against thee, to morrow. 2. Depart willingly. Do not leave a sin as Phaltiel was forced 2. We must departed willingly. to leave Michal, and afterwards followed her weeping that he could not enjoy her. Some are restrained against their wills, who for fear of the law dare not swear, in some companies neither dare be drunk: and yet their hearts are as bad as ever. 3. We must departed from sin thoroughly. Ps. 119. 110. 4. We must departed constantly. 2 Pet. 2. 22. 3. We must departed from sin thoroughly, & impartially. I have (saith David) refrained my feet from every evil way: Do not chop and change. Some exchange their sins, having been young Prodigals, they now are become old covetous muckwormes. 4. Depart constantly. Do not return unto thy old courses: That's a doggish and swinish quality. The Dog returneth to his own vomit, and the Sow that is washed to her wallowing in the mire. Then secondly for means to be used. Q 2. What means must be used. 1. Pray much, that the Lord would subdue thy corruptions. Who is a God (saith the Prophet) like unto thee, who pardoneth iniquity, and passeth by the transgression of the remnant of thy heritage? 1. Pray. Mica. 7. 18, 19 He will turn again, he will have compassion on us, he will subdue our iniquities. Pray not only for mercy to pardon, but for grace to purge and renew thee. This is a petition suitable to Gods will, to pray for a new heart. This God promiseth: I will sprinkle clean Ezek. 36. 25, 26. water upon you, and ye shall be clean: A new heart also will I give you, and a new spirit will I put within you: And I will take away the stony heart out of your flesh, and will give you an heart of flesh. Vers. 37. But he expects our prayers: I will yet for this be enquired of by the house of Israel. 2. Keep a strict watch over thine heart. Above all keeping we 2. Keep a strict watch over thine heart. had need keep our hearts. The Devil lieth in ambush: wherefore we ought to be sober and vigilant. The flesh enticeth, as Deliah did Samson, and afterwards betrays us to destruction. The world is a Pattern of all wickedness: It offers pleasures, honours, promotion and riches. We had need look to our hearts: That's the fort Royal in a Christian; If that be conquered, all's lost. 3. Resist the first motions and temptations to sin. Be they 3. Resist the first motion to sin. motus primo primi, (as the Schoolmen speak:) yet they are polluted and ought to be resisted. Take heed of the least sin: A little leak may sink a ship; A little penknife may destroy thee. A little thief let in at a window, may open the doors to a multitude of Robbers. I remember what Hanno in Livy said of Hannibal, * Parvus hic ignis incendium ingens exuscitat. Liv. Dec. 2. Jer. 4. 14. This little spark may cause a great flame. The embers of an evil thought, may set the whole man in combustion. Wherefore let us look to our thoughts: O Jerusalem, wash thine heart from wickedness, that thou mayst be saved: how long shall vain thoughts lodge within thee? 4. Frequently and seriously exercise thyself in the examination 4. Examine thy heart. Jer. 8. 6. of thy heart, and life. It's an excellent duty to commune with our own hearts. I harkened and heard, (saith the Lord) but they spoke not a right, no man repent of his wickedness: saying, what have I done? Now therefore thus saith the Lord of hosts, consider Hag. 1. 5. 5. Behold thy face in the glass of Gods Law. your ways. 5. Behold thy face in the glass of the Law of God, how odious and abominable sin is in God's account, and how the law of God denounceth vengeance upon ungodly persons. 6. Sixtly and lastly: Make it thy business to mortify and crucify 6. Mortify thy Corruptions. thy corruptions. This is the grand employment here on earth to be fight against sin, resisting to blood. And in all we do we must act in the strength of Jesus Christ: Help is laid upon him, who is mighty. He is the Redeemer, who turneth away iniquity from Jacob. It's the voice of Christ that saith, Be of Good Comfort, thy sins are forgiven thee. Such a Word, if the Lord Christ should speak to any one of us this day, it would be the joyfullest word that ever we heard, and the happiest day that ever our eyes beheld. THE GRAND SIN, AND MISCHIEF OF INFIDELITY, SET FORTH FROM Joh: 8. vers. 24. For if ye believe not, that I am he, ye shall die in your sins. THAT part of this Chapter which relates to my Sermon 8. Preached at St. mary's Oxon. Nou. 27. 1659. Text, consists of several Dialogues between Christ and the Jews: And they begin viz, and conclude with the Chapter. My Text is a good Reply to a bad Answer. Christ foretold, Vers. 21. Wither I go, ye cannot come. Upon these Words the Pharisees framed a most malicious construction, and suggested nothing less than self-murder: Vers. 22. Then said the Jews, will he kill himself? because he saith, whither I go, ye cannot come. Christ now rejoins an Answer, wherein he puts them in mind of that vast difference there was between them, and him: even as great as between earth and heaven, Vers. 23. And he said unto them, ye are from beneath, I am from above: ye are of this world, I am not of this world. Christ came from the Father, and was to go again to the Father. This grand mystery transcended the capacity of Scribes and Pharisees: Their wisdom was earthly, and their affections were earthly. But this wisdom of the Gospel is heavenly and mysterious: This only a spiritual man can understand. This wisdom can none learn unless such in whom the spirit formeth it, as * Nemo idoneus erit Christi Discip●lus, nisi quem spiritus formaverit. Hinc fit, ut tam rarasit in mundo fides. Calv. in loc. Calvin observes: 1 Cor. 2. 14, 15. and afterward, he draweth an Inference very pertinent: Hence (saith he) it comes to pass, that faith is so rare a thing, because naturally all mankind is estranged and averse from Christ. They only believe, who are effectually wrought upon by the spirit of God. No marvel then, that the Pharisees past such a false judgement on Christ, considering that they were carnal: Christ was spiritual, they were from the earth, Christ from above. Christ was above the world, a conqueror of the world, they were swallowed up with the love of the world. Wherefore my Text ingeminates what was before delivered, viz. That they should die in their sins. The difference lies only in this, there it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Singular number: here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Plural number: So than the words contain a Grand sin, and a grand judgement. 1. For the sin: It's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If ye believe not. 1. A grand sin. This great sin of unbelief, is the meritorious Cause of the greatest of Judgements. As if the Lord Christ should speak to this effect: You may lay the blame at your own doors, every one may cast the first stone upon himself, considering that I have been at so great pains with you: Although I have been a long time preaching the Deut. 18. 15. Gospel unto you, yet you will not believe that I am the Prophet promised, Gen. 49. 10. Shiloh, a star coming out of Jacob, the Messiah, the Saviour of the world, the Redeemer, unto whom all the Prophets bear witness: because you believe not that I am he, but despise the Dan. 9 25. great Salvation which I tender unto you: You shall die in your sins, (i. e.) in your impenitency and Infidelity: This I said before and I will repeat now, I said therefore unto you that ye shall die in your sins, for if ye believe not that I am he, ye shall die in your sins. From the words thus divided and expounded, I shall lay down one only point of Doctrine, for the Foundation of my ensueing Meditations. That of all sins, Infidelity especially is a grand-damning sin Doct. against the Gospel. For the Inlargment of this Doctrine my method shall be, Method. 1. To show what Infidelity is. 2. To produce Scripture Testimony for proof of the Doctrine. 3. To Confirm the same by Demonstrative Arguments. 4. To infer some practical uses and apply them particularly. My first inquiry is, what Infidelity is, or wherein it chief consists? 1. What Infidelity is. For Answer by way of Character I shall endeavour to represent the nature of Infidelity in these Particulars. 1. Infidelity consists in not knowing of, nor believing that there 1. Infidelity is the not knowing of a Christ. is a Christ: This is a Negative ignorance, which is called Ignorantia purae negationis. By beholding of the Sun, Moon, and stars, even by this natural light, or book of nature, they may be convinced that there is one God, Creator and Governor of all things, that this God is the absolute Being, Firfi cause, Being of Being's: But without the Book of Scriptures, we cannot know, nor believe that there is a Christ. This mystery of Christ incarnate, Christ crucified, Christ's merits, Christ's purchases is only revealed in the Gospel, which is hidden unto Infidels, a book sealed unto them, above the ken, apprehension, and faith of the most learned Heathens. Wherefore all such opinions that hold, that the Sun, Moon, and Stars are sufficient to teach them Christ, and faith in him are abominable and cursed opinions. We must fetch our faith out of the Book of Scripture; Faith in Christ is a mystery, it's of a spiritual cognizance, beyond the capacity of a natural man, 1 Cor. 2. 14. And notwithstanding the negative ignorance, and unbelief of Heathens, they are not excusable. 'tis true that those that sin against knowledge, shall have a hotter Hell, but all ignorant persons are under a dreadful curse, Jer. 10. 25. 2. Infidelity consists, (and this is the height of it) in not believing Jesus to be the Christ; the Turks account Christ as a great 2. Infidelity consists in not believing Jesus to be the Christ. Prophet, and will not suffer him to be reviled, and blasphemed, but they account him not a Jesus, a Christ: for they prefer Mahomet that grand Impostor before Christ: The Jews believe that a Messiah shall come; that then shall come that Prophet Moses prophesied of, that Shilo that Messiah, that Jacob, and Daniel foretold, but as for Christ that they crucified at Jerusalem they reject him altogether, and account him no better than a deceiver and the veil to this day is yet upon their hearts, and their eyes are blinded, and God hath given them the spirit of slumber: Some Atheistical sceptics we have now adays, that fancy to themselves a Platonic Christ, a Chimaera of their own addle brains, these are better skilled in the books of Plato, then in the Books of holy Scripture, this is but what Christ long ago foretold, that there should arise false Christ's, Mat. 24. 24. Insomuch (that if it were possible they should deceive the very elect) But there is a comfortable Parenthesis. My soul trembles to think of the blasphemies, heresies, and all sorts of abominations that springs from this cursed fountain of Platonic scepticism. I shall remind you of these special Scriptures, which if the Lord set home upon your hearts, will abundantly throw down the Devils great strong holds of new devised whinsicall opinions, hammered upon the Anvil of an Atheistical spirit, Read them deliberately, Act. 2. 39 Act. 4. 12. Joh. 17. 3. 1 Tim. 2. 5. And this is the very scope of this Text. Where it is said if ye believe not that I am he ye shall die in your sins. Is videlicet quem esse me dico verus ille vobis promissus Liberator. So Beza on the place (i. e.) the same I say I Beza. am the promised Redeemer. Quaecunque scriptura Messiae tribuit, & ab ipso sperare jubet, so Calvin. Regula fidei est ut non modo credamus Calvin. esse Christum, sed eum quem scriptura docet verum sc: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gualther. so Gualther. We must not only believe that there is a Christ, but that he is the true Christ God and man, which the scripture teacheth and expresseth to be the only Physician, Saviour, Fountain of living water, bread of life, our great high Priest, the Messiah, the anointed of God. Piscator gives one Piscator. short, but pithy note; Eum sc. quem dico me esse videlicet Christum. Now the not believing this Christ here teaching in my Text, (who was afterward crucified at Jerusalem) to be the only Christ, the only Mediator, the only price of our redemption is a grand damning sin against the Gospel. 3. Infidelity consists in not believing of the Word of God, Joh. 3. Infidelity consists in not believing God's word. 5. 38. Psal. 106. 24. Neither believed they his wondrous works, Ps. 78. 22. A strange unbelieving people who neither for the Word, nor for the works of God, would yet believe, Every threatening and commination in the Word must be believed, yet notwithstanding how many bless themselves as Deut. 29. 19 That they shall have peace etc. Every promise must be believed, but what a great questioning of, and what disputing against promises by unbelievers? Many profess that Jesus is the Christ, yet when it comes to particulars, they walk not answerably to their profession; For instance do they believe that they must be redeemed from their vain conversation, that they must be in Christ, and be new creatures, and be partakers of the divine nature, they must be borne again, if ever they expect to come to heaven? These things they believe not, these are hard say say they who can hear them, yet the Word of God is resolute and peremptory, and not the least tittle thereof shall fall unto the ground: Is this Scripture believed, Isa. 3. 10. Say ye to the righteous it shall be well with him, and Vers. 11. Woe unto the wicked, for it shall be ill with him. Did men believe the Word and cleave to it? Did men believe that the Judgements against the wicked, and the promises made to the godly should be fulfilled, they would not lead such lives as they do, living without God in the world? As one said either this is not Gospel, (holding up the Bible in his hands) or you are not Christians: But this is Gospel, that if we believe not, we shall die in our sins: therefore we that live in our unbelief 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 than what we see: if our sense and our reason fails, our faith fails; 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 ways 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 natural man. That person must have his senses exercised, and a spiritual eye that will discern the mysteries of God, see how the Apostle describes faith, Heb. 11. 1. To be the substance of things not seen. And the patriarchs saw the promises a fare off, Heb. 11. 13. What then though sense fail, and reason is nonplussed, yet the promises of God never fail: 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 appear 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 go together as appears, Mark. 9 24. Lord I believe, help my unbelief. This living by sense more than faith, is a great piece of Infidelity, hence it came to pass that Abraham, and Isaac both denied their wives, in them there was sense, and fear joined together. Sarah laughed at the promise, there was sense, as appears by her answer, Goe 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 himself immediately unto the Philistines, 1 Sam. 27. 1, 2. Here's the Trial, Sense saith not, 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 learn 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 consi●ts in the Non application of promises. Gal. 2. 20. the terms of the Gospel: for to belive Christ is a Saviour, and not my Saviour, what comfort can I take in it? To believe Christ died for sinners▪ and to exclude myself from any benefit by his death; this is a dreadful condition, Paul applied Christ to himself, Gal. 2. 20. Who loved me and gave himself for me. And so did Thomas my Lord and my God. Now hears a great difference between presumptuous sinners, and poor weak believers; Presumptuous sinners are too hasty to apply too much, and poor weak Christians are too backward, and apply too little; Every presumptuous sinner would be blessed, and happy, and will say Christ died for him, but he is a stranger, and grossly ignorant who they are to whom appertains blessedness: It's appropriated Matth. 5. to the poor in spirit, to the pure in heart, to those that hunger and thirst after righteousness: but poor 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 precious 2 Pet. 1. 1. faith, they would feign have more faith, they pray for more, and they strive for more, it's their grief, and cause of heaviness that they have no more: do you not then whatever you are stand in your own light, O therefore taste and see that God is good, stay upon his promises, and apply yourselves unto Christ, the poorer you are in your own spirit, and the more sensible of your unworthiness, the more fit you are to receive Jesus Christ, and if you dare not apply Christ's promises unto you, be sure that you apply yourselves unto Christ, and his promises, rely, stay and lean upon them let them not go. 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 wilderness: 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 myself. Ans. To answer hereunto, 1. Know a Paralytic trembling hand may receive a precious pearl. 2. Christ invites thirsty, hungry, poor, naked, indigent, lost creatures, such as are undone in themselves to come unto him. Art thou sensible of thy poverty, nakedness, undone condition? thou art invited: why then dost thou not make haste 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 damns multitudes of souls, Joh. 5. 40. But I proceed to the second head propounded, the proof of 2. Unbelief hath several Aggravations. the doctrine from Scripture, that this sin of unbelief is such a Grand-damning sin, and this will evidently appear from those several Aggravations mentioned in the Word of God. 1. Unbelief maketh the Word of God unprofitable unto us, Heb. 4. 2. The word profited not, because not mixed with faith. We thrive not under Ordinances because of unbelief: If in our estates we find out, that there's some wasteful, licentious course of living, that hinders us from thriving, and causeth us to grow behind hand, we should carefully avoid that; Infidelity hinders our souls from thriving; hence comes a leanness in our souls, notwithstanding a fatness of Ordinances, and great barrenness, and unfruitfulness because we believe not the word. 2. This sin causeth Apostasy, Heb. 3. 12. Psal. 78. 57 3. It escapes not unpunished in Gods own Children, Luk. 1. 20. Zachary was struck with dumbness, for not believing the Angel. 4. Unbelievers are joined 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. This sin labours to cut of the whole Gospel by denying of Christ his Word, falsifying his promises, accounting him an unsufficient Saviour undervaluing the price of his blood, and contemning that great salvation tendered in the Gospel, but this particular will fall in amongst the Reasons of the Doctrine, which follow now in the next place to be handled, for the further confirmation of the point, we have strong reasons drawn from Scripture, contributing further evidence to the Doctrine, amongst many, I'll reduce them unto these demonstrative Arguments. 1. Because unbelief refuseth God's remedy offered to heal Arg. 1. Unbelief refuseth God's remedy. and rejecteth a pardon tendered by despising Jesus Christ the only mediator, the only Saviour, and price paid for our redemption. God offereth the pearl of price the Lord Jesus, an unbeliever cares not for it, and bids God take again his commodity Exod. 5. 2. unto himself. Pharaoh said Who is the Lord that I should obey his voice? so an unbeliever saith, who is Christ that we should believe in him, these are those Gadarenish Mammonists, who all petitioned that Christ might departed out of their coasts, they preferred Mar. 5. 17. their swine before Christ: There were three predominant sins in those Gadarenes, viz: Ignorance, covetousness, and Infidelity, these are they that will not have Christ to reign over them, see their doom, Luk. 19 27. These are they that despise Christ, and in despising of Christ, they despise God the Father, Luk. 10. 16. God would heal them and they would not be healed, Jer. 15. 18. Christ invites them, they all with one consent make excuses, Luk. 14. 18. Christ would gather them as a hen gathereth her chickens under her wings but they would not, Luk. 13. 34. Christ sendeth Ambassadors to entreat them to be reconciled but they will not, 2 Cor. 5. 20. Christ tenders a great salvation to them but they neglect it, Heb. 2. 3. And how shall such escape? their perdition is from themselves, Hos. 13. 9 Their condemnation is Just, they are their own murderers. The riches of God's mercy is Jesus Christ, unbelievers despise the riches of God's mercy, the blood of Christ is the only sovereign plaster, and healing Remedy, unbelievers throw away this plaster, trample under feet this medicine, and thus they judge themselves unworthy of eternal life. 2. Unbelievers accuse God and his Word of falsehood, wherefore Arg. 2. unbelievers accuse God and his word of falsehood. the sin of Infidelity must needs be a grand God-provoking sin. To give a man the lie is accounted a great reproach and indignity; what is it then to put the lie upon the God of eternal truth? And so unbelievers endeavour to do, 1 Joh. 5. 10. An unbeliever makes the Gospel a Fable (what in him lies) and Christ an Impostor: The comminations, and Judgements against sinners are looked on by unbelievers, but as so many scarecrows, they bless themselves, and promise to themselves peace notwithstanding all their rebellions, and as for the promises they look upon them but as flattering and deceitful, they believe no further than sense guides them. As for a reward to come, a resurrection, a day of Judgement, they are in their hearts Sadduces either absolutely denying the thing, or else wishing in their hearts, and hoping that there shall be no such thing. 3. Unbelief after a sort may be said to bind the hands of Arg. 3. Unbelief binds the hands of God. God: God will have his word believed, and he works faith in those whom he makes objects of mercy, though the fore sight of faith doth not move him to set his heart on them, that's his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone which moves him to set his heart on any: yet those whom he loveth, he washeth, and whom he elects unto happiness, and eternal salvation, he elects unto faith and repentance, and perseverance in them both. Now Infidelity damns up the stream, bars and bolts the door, and hinders mercies and puts them in an incapacity of receiving any mercies; Christ would do no mighty works at Nazareth, because of their unbelief. Christ Mat. 13. 58. would not suffer Pearls to be trampled under feet, he would not lose the glory of a Miracle, and cast away great works upon an unbelieving people. The unbelieving Jews entered not into rest because of unbelief. Unbelief barred multitudes out of Heb. 4. 6. temporal Canaan, and it bars multitudes out of the eternal Canaan. 4. Unbelief makes the Ordinances unfruitful, and ineffectual: Arg. 4. Unbelief makes Ordinances unfruitful. Jam. 1. 6. Jam. 5. 15. For instance it makes the Word, Heb. 4. 2. Prayer unfruitful, Mat. 21. 22. Jam. 1. 6. Jam. 5. 15. To pray formally in a road, as a lip-labour only without faith and fervency, so fare an Unbeliever may go and reap no fruit from such formal services. Unbelievers hinder the working of the Sacrament of the Lords Supper; for indeed that is a distinguishing Ordinance, and appertains not to unbelievers, It is children's bread; It's a holy Sacrament, and holy things belong to holy persons, (as in the Primitive time they were wont to speak with a loud voice, before the receiving of the Sacrament,) But what do Unbelievers get by this Ordinance, 2 Cor. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. if they will thrust in, and participate thereof, it proves but common bread, common wine to them: and further they eat and drink Judgement to themselves. 5. And lastly, Unbelief causeth dreadful Judgements, Temporal, and Eternal, to the profane Prince, 2 Kings 7. 2. vers. ult. To the Israelites how many of their Carcases perished in the wilderness, Moses himself was shut out of Canaan, Psal. 106. 33. Comp. with Numb. 20. 10. which words hear now ye rebels, betrayed some distrust of God, and eternal Judgements are the portion of all unbelievers, Luk. 12. 40. More I shall not add to the Doctrinal part, but through Christ that strengtheneth me, I intent to make six Uses of this Doctrine. 1. For Reproof. 2. For Caution. 3. For Exhortation. 4. For Examination. 5. For Direction. And 6. For Consolation. 1. For Reproof and Terror unto all unbelievers, how dreadful Use 1. For Reproof. is their condition, and they are not sensible of it, nor a whit affected with it, their Doom is terrible in the Text; they shall die in their sins; Their sin of Infidelity is enough of itself to damn them, but this is never alone, it hath a fraternity of sins and abominations joined with it, as Pride, unthankfulness, earthly-mindedness, Atheism, and many such like fruits issuing out of the womb of Infidelity. What sin is there that hath not some spice, some tincture of Infidelity? As for instance, the sin of lying in Abraham and Isaac, was mixed with Infidelity, Abraham denied Sarah, and Isaac denied Rebeccah to be their wives, they were afraid of their lives, and that fear exposed their wives to sad temptations. Did not God tell Abraham that in him should all the families of the earth be blessed, and that in Isaac his seed should be called, and yet he forgetful of the promise betook himself to a broken refuge of lying and equivocation. It was likewise another piece of Infidelity which caused Rebeccah and Jacob to use such indirect means to get the blessing, God was faithful that hath promised, and he needed not their lies to bring his work to pass, yet Rebeccah gave Jacob Counsel, and he feigned himself to be his brother Esau, but Jacob smarted full sore by his Exile, and through Laban's rigorous dealing: It was Infidelity in David to say in his heart that he should one day perish by the hand of Saul, 1 Sam. 27. 1. Wherefore he betook himself to Achish King of Gath, and there he met with difficulties upon difficulties, as one wave of the Sea following another, and varieties of dangers, verifying our common English proverb, leaping out of the frying pan into the fire. Infidelity was in Zechary, and therefore Luk. 1. 20. he was smitten with dumbness. Thomas he must see before he believe. This sin is incident to the generation of the just, but for this sin God's dearest children scape not unpunished. But what shall we say of all speculative Atheists, such as in their Judgements and opinions deny God, Christ, the Holy Ghost, providence and God's government in the world? And what shall we say of those practical Atheists; who live without God in the world, running into all sins, and all manner of wickedness, these believe not the truth of the Word of God, against swearers, Zech. 5. 3. Nor do they believe that a flying Roll is against them to cut them off, nor against drunkards, Isa. 28. 1. Read what Judgements the Scriptures pronounceth against them that believe not, Joh. 3. 18. 2 Thes. 2. 12. Heb. 3. 18. Jud. 5. I proceed to a second Use which is for Caution; O beware of Use. 2. For Caution. unbelief it's a grievous grand-damning sin, other sins damn as well as this, yet this throws away the remedy and bolts the door, bars access, stops the current of mercy. Now multitudes flatter themselves with a false faith, and so cheat themselves unto all eternity, therefore there is great need to lay down some previous Cautions which are these following. 1. Beware of a fond vain persuasion and presumptuous confidence: Caution 1. Beware of a fond vain persuasion. many say all's well with them, and they believe as their Ancestors did before them, and thus they flatter themselves into a fool's Paradise, these vain confident men never want woe, to be confident upon Gospel promises is a sure bottom to stay upon: but multitudes are confiddent by reason of outward riches, honours, pleasures, prosperity, etc. because they have abundance of outward blessings, hence they conclude that all shall be well with them unto eternity; But this is a false consequence, a plain Non sequitur: I am happy in this world, therefore I shall be happy unto all eternity; For a man may be eternally miserable, though he enjoy abundance of outward things, and he may be eternally happy, though he may want them all: By outward things no man can pass a certain Judgement, you read how the Idolatrous Jew's blessed themselves in their condition, Jer. 44. 17. That they had plenty of victuals, when they burnt incense unto the Qeen of heaven. But see their doom, Vers. 23. Thus many think all's well with them, (though they run their own courses, and follow the devises of their own heart) by reason of the affluence of outward things, but they deceive themselves. 2. Beware of a Temporary faith, Temporary believers may be Caution 2. Beware of a Tomporary faith. Mr Bolton. compared to the seed sown on stony ground, Matth. 13. 5, 6. Which for want of root withered, It's an instance of a Reverend Divine, suppose (saith ●he) there be a Serving man following two Gentlemen, when they part it will be known to whom that Servant belongs, and whose Master he serves: So when it comes to parting and losing, lossesse, afflictions, persecutions, it will soon be known whose servants we are, whether we serve God or Mammon, whether we serve ourselves or our lusts: A Temporary Believer will pretend much, in Halcyon times of peace and tranquillity: but when it comes to trial of suffering, bearing slander, ignominies, or loss of riches for Christ, than he is scandalised he will relinquish his profession, and will not embrace Christ to his worldly disadvantages. 3. Beware of distrusting God's Word, though it may seem long 3. Beware of distrusting God's Word. in fulfilling what it promiseth, Hab. 2. 3, 4. Though the vision tarry, wait for it. Believers must wait God's leisure: And he that believeth maketh not haste. The Lord promised that in Abraham's seed all the earth should be blessed, this promise was long in fulfilling, and Sarah according to the course of nature was unlikely to bear a child, yet God accomplished what he promised to a tittle. God's works seems to run cross to his word, as you may see by comparing Gen. 17. 19 with Gen. 22. 1, 2. But our duty is to stay upon God's Word, though his works may seem 4. Weak Christians must beware of curious Questions. strange and unlikely to bring his word to pass. 4. Let weak Christians especially beware of too high or curious Questions, nice and doubtful disputation●; some lose themselves and dispute themselves into Atheism and infidelity; As for instance concerning themisteries of the Trinity, Christ's incarnation, the procession of the Holy Ghost, these are matters of our faith, and not of our reasoning and disputing, we must believe where sense and reason fails; and because God saith it, we must believe and obey, not dispute his words and his commands. These four Cautions premised, now in the third place I shall Use 3. For Exhortation. proceed to an Use of Exhortation: Is unbelief such a special damning sin, O labour for faith, There is no pleasing God without faith, O! do not sleep in a state of unbelief. The best of God's servants have unbelief in them, but they complain against it. Bradford a rare mortified man complained much of his unbelief, so we must complain of our Infidelity, we must search narrowly, make hue and cry after our unbelief, and labour to find it out, and having found it, arraign, condemn, and crucify it. Two Motives I shall urge. First, I'll draw some from the benefit of Faith. Secondly, From the mischief of unbelief. 1. Let's consider the benefit of Faith. First, It gives title and interest Motive 1. From the benefit of Faith. to the promises, all the promises are made unto believers, Joh. 3. 16, 36. Temporal promises are the portion of believers, their basket and store is blessed, Deut. 28. Leu. 26. Spiritual promises are the portion of believers, and those promises of giving a new heart, circumcising the heart etc. are their portion; Eternal promises are their portion, for eternal life is their inheritance, Joh. 10. 28. Secondly, Faith is a hand to lay hold on Christ: But not a working hand, as that hand of a labourer that earns his living, upon his desert and for his work receives his wages: But faith is a receiving hand of a poor man that lays hold on a pearl and receives all of mercy and favour from God: Hence faith is expressed by receiving, Joh. 1. 12. Thirdly, Faith gives insight into heaven, and communion with God, Heb. 11. 27. Fourthly, From Justification by faith flows all our comforts, and privileges, Rom. 5. 1. 2. But if the Consideration of the benefit of Faith take no Motive 2. From the mischief of unbelief. place, on the contrary take notice of the mischief of infidelity. You heard before the reasons of the Doctrine (after another sort) how Infidelity bond God's hands, refused the remedy, I will add other great mischiefs, which spring from the fountain of unbelief, viz. these following. 1. Unbelief makes all our prayers unavailable: To pray and not in faith is sin, for whatever is not of faith is sin. 2. Unbelief causeth diffidence of, and staggering at promises Rom. 4. 20. 3. It hinders and deprives men of Communion with believers, 2 Cor. 6. 15. 4. Every thing is unclean, and defiled to unbelivers, Tit. 1. 15. Their spiritual uncleanness makes every thing unclean unto them. The distinction of clean and unclean meats is disannulled by the Gospel, the use of them is pure to them who are cleansed by Christ's blood, and sanctified by his spirit; but of unbelievers it is said Their mind and Conscience is defiled. 5. Unbelievers are given up to damnable delusions, 2 Thes. 2. 10, 11, 12. That they all might be damned who believed not the truth. The fourth Use is for Examination, and Trial of Faith, and Use 4. For Examination. Infidelity: Every one is ready to say he believes but the number of believers is very small. But where there is true faith it hath these singular Qualifications to enlighten the understanding, to purify the heart, to sanctify the life and Conversation, to trust God with all, to live by faith, (for that is the life of a Christian,) To enlarge a little these Qualifications. First, True faith inlightens the understanding, Paul when of Qualific. 1. True faith inlightens the understanding. an unbeliever he became a believer, it's said And immediately there fell from his eyes as it had been scales, Act. 9 18. Where God worketh faith he illuminates the understanding, Act. 26. 18. Joh. 2. 20. Secondly faith purifieth the heart, it's a purifying grace, Act. Qualific. 2. Faith purifieth the heart. 15. 9 The heart is purged and cleansed from malice, this God calleth for, Jam. 4. 8. Jer. 4. 14. Thirdly, Faith reforms the life, hence faith is called a holy faith Judas 20. An unfeigned faith, the Faith of Gods elect, a Precious Qualific. 3. Reforms the life. Faith. For a true believer is a man of another Conversation; As it was said of Caleb, Num. 14. 24. He had another spirit with in him: So true believers are of another spirit (i. e.) of a gracious spirit fare different from what they were in the State of unregeneracy, and fare different from the men of the world. Qualific. 4. Faith trusts God with all. Qualific. 5. the ju●t lives by faith. Fourthly, Faith trusts God with all, David calls God his Rock, Fortresse, Bulwark, etc. Psal. 18. 2. Psal. 27. 1. A Believers heart is fixed and settled in unsettled times, Psal. 112. 7. Fiftly, Faith is that whereby the just lives, Hab. 2. 4. Gal. 2. 20. A believer in a storm gets himself upon a Rock, he hides himself in the clefts of a Rock, Christ is the Rock of Ages, A believer climbs up thither, and there rests: In dangers he goeth to God, he's his Refuge, strong Tower, and Bulwark of defence; In doubts God is his Counsellor, in distress God is his comforter. Now let's inquire after some signs and symptoms of an unbeliever. The first (which is to be reckoned in the fore front) is partial Sign 1. Partial obedience. obedience, an unbeliever (whatever he pretends) is but obedient to halves, so was Saul in sparing Agag etc. So was Ananias and Saphira in keeping back part of the price. Agrippa would be a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 26. 28. We have many such almost Christians, half baked cakes like Ephraim, a cake not turned, Hos. 7. 18. The second sign of Unbelief is murmuring, and impatience: Sign 2. Murmuring. The Lord complains often of the murmuring of the Children of Israel, Psal. 106. 25. vers. 29. And this is forbidden, 1 Cor. 10. 10. See their impatience, Num. 14. 44, 45. Murmuring and impatience go together: when God answers not at our time, we begin to murmur, and wax exceeding impatient, so did they Psal. 78. 19 Can God furnish a Table in the wilderness? Thirdly, Unbelief appears evidently by that refuge which Sign 3. Broken Refuge. men betake themselves unto in straits, and difficulties. Saul went to a witch, Judas and Achitophel to a halter, Ahaziah sent to Baalzebub the god of Ekron: The Fool in the Gospel comforts himself, with his riches, voluptuous men betake themselves to their pleasures, Ambitious men to their titles of honour, but all these are broken and deceitful refuges, and will fail in the greatest difficulties, like cloth that shrinks in the wetting. The fifth Use is for Direction, And this I shall branch into a Use 5. For Direction. few Duties. First be sure to act faith upon the promises, have a word for Dir. 1. Act Faith upon promises. your warrant, I trust in this word (saith David) I hoped in this word. Study promises, and apply them, live upon them, we read Joh. 3. 36. He that believeth hath eternal life. But I am a believer etc. make good this Assumption, and thou mayst conclude that thou shalt be saved. Secondly, Content not yourselves with those attainments and Dir. 2. Content not thyself with former attainments. measures of faith you have already got, but pray with the Apostles, Lord increase our faith, we read of some thing lacking in the faith of the Thessalonians, 1 Thes. 3. 10. Labour to get thy faith strengthened, and thy heart established upon God, It's no easy matter to believe: when the Son of man comes, shall he find faith in the earth? Dir. 3. Be Conscientious in the use of Ordinances. Dir. 4. Often search thy heart. Use 6. For Consolation. Thirdly, Be diligent and conscientious in the Use of Ordinances, as hearing God's Word, Faith comes by hearing, and hearing by the Word of God, Rom. 10. 17. And add praying and receiving the Sacraments. Fourthly, Often search thy heart for fear lest a Temporary Faith lurk there. Much unbelief lurketh in thy heart, therefore watch and pray against it; labour to get it rooted out. The last Use is for Consolation unto God's Children, they are true believers, and must needs be such as to whom comfort appertains; for they have great privileges. As first, Access unto the Throne of Grace, Rom. 5. 2. By whom also we have access by saith. Secondly, They have Interest in all the promises, 2 Cor. 1. 20. For all the Promises of God in him are yea, and in him Amen. Thirdly, They have Interest in special providences distinguishing mercies, viz. 1. For their provision, Psal. 34. 9, 10. They shall want no good thing. 2. For their Protection, Heb. 1. ult. The Angels are their Guardians. 3. For their direction, Christ is a Counsellor, and he directs them. 4. For their Consolation he comforts them, Joh. 14. 18, 26, 27 5. They have all sanctified what ever they enjoy: The Creatures are sanctified unto them. Fourthly, Christ is theirs, 1 Cor. 3. 20, 21. Rom. 8. 32. And with Christ they have all things. Fifthly, They shall enjoy the presence of God and be made partakers of the blessed vision, Mat. 5. 8. 1 Joh. 3. 2. Here they enjoy God in his Ordinances, they have Communion with him, and feel spiritual Illapses upon their souls, but this Ebbs, and flows, they have many Interruptions and Intermissions but hereafter they shall enjoy an uninterrupted Communion with God to all Eternity. Yet notwithstanding what hath been said, there are many doubts and scruples raised, for there are three sorts of persons who make objections viz. 1. unbelievers. 2. Misbelievers. 3. Weak-believers. 1. I begin with Unbelievers, and these are to be considered, under a double capacity, Either such as are Heathens, to whom the Gospel hath not been preached, in whose land the voice of the Turtle hath not been heard, (i. e.) no public preaching of the Gospel: or else such as live under the sound of the Gospel, who have heard of Christ and his Gospel preached, and yet they remain in a state of unbelief. Obj. Concerning the first sort of unbelievers it's objected that Obj. 1 the Heathens and Infidels have not had the means, how then shall they believe on him on whom they have not heard? can it agree with the Justice of God to damn them for their unbelief seeing they never had the means of grace afforded, and never heard the Gospel preached? Ans. I answer God is a most free agent, he is bound to none. Ans. On whom he will he hath mercy, and whom he will he hardeneth: Faith is God's free gift, to some he gives it, to others he denies it. And God may do what he pleaseth with his own, God is said to conclude some under unbelief, Rom. 11. 32. The Phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shut them up, hampered them, And the God of this world hath blinded their minds, 2 Cor. 4. 4. See what their Conversation is, Eph. 4. 17, 18, 19 And see their doom, Jer. 10. 25. Ignorance excuseth not, nor exempeth from Judgement, though Ignorance may sometimes extenuate and make a sin less comparatively, yet it is a damnable sin: For a sin of Ignorance there was an offering to be offered unto God, Leu. 4. 27. And a blind mind is both a sin and a dreadful judgement, Act. 28. 25, 26, 27. Let none therefore lavish charity upon Heathens: If ever they be saved they cease to be Heathens, and become Christians: For assuredly there's no salvation but by Christ, Act. 4. 12. And no coming to Christ but by faith, Joh. 5. 40. Let God be true and every man a liar, God is Just in all his ways and proceed. Shall not the Judge of all the world do right? Concerning the second sort of Believers who live under the means, it's commonly objected: It is not in our own power we Obj. 2 cannot believe, God commands things impossible for us to do. For Answer hereunto, Those who thus argue do not say, they Ans. would believe if they could, they lay not the fault upon their own will which is refractory and disobedient, but they lay the fault upon God. To give a full Answer I'll lay down these Propositions. Prop. 1. Man cannot by his own power turn himself too God. Prop. 2. Conversion and all the fruits thereof are the Graces of God's spirit Prop. 3. Good inclinations come from God. Prop. 4. We may not neglect our duty. Prop. 5. There is no Injustice in God to command things impossible. 1. It is not in the power of man to turn himself unto God, O Lord, I know, that the way of man is not in himself etc. Jer. 10. 23. 2. Conversion and all the fruits thereof, even all the Graces of the Spirit are the gift of God, so is faith and love: Every good and perfect gift comes from above. 3. Our wills and inclinations to any good, all come from God, He giveth to will and to do Phil. 2. 13. 4. Yet we are called upon to do our duty, to thirst, come to the waters, buy and eat, Isa. 55. 1. We are called upon to believe and repent, Mat. 4. 17. We must use the means that God hath appointed, we must do all we can, and put forth our endeavours to the utmost and yet expect no salvation from what we can do, but when we have done all we can, we must confess we are unprofitable servants; some complain I cannot profit by a Sermon. Will this be a sufficient excuse, to say I can not profit? thou must go to God and pray him to reach thee to profit, dost thou pray and meditate, and call thyself to an account, and examination of what thou hearest, let me ask such as complain that they have no power to believe, would you believe and do you study Scripture? Do you read the promises? Are you swift to hear? Do you use the means to get faith? If you neglect God's means, and Gods ways, your destruction will be from yourselves altogether, Hos. 13. 9 5. It's no injustice in God to command things which are impossible to flesh and blood to perform, and that I will evince by these Arguments. 1. God is not bound to give and keep a stock both, he gave us power and liberty of will in Adam, we lost it and therefore it's our duty to be made sensible of that great loss, and to be thoroughly humbled for it. 2. God hereby showeth us our duty what we ought to do. 3. Hereby we are put in mind to use the right remedy (i. e.) going to Jesus Christ for strength of assistance; For through his strength we can do our duties, and without him we can do nothing. Let none therefore plead that they are not able to believe, nor repent, but though they are not able of themselves, they ought to go to Christ for strength, for God hath laid help on one that is mighty, Christ is mighty to save, he it is that gives grace and glory. Let men examine their wills, are they not unwilling to come unto Christ, though life and salvation is tendered, yet they will not come unto Christ: they frame multitudes of excuses, which their carnal hearts plead and reason against God. Christ offered to gather them, they will not: Christ's offers to be their King, they will not be his subjects, they will not have him to reign over them, unbelief and disobedience are men's own faults questionless. In the next place concerning Misbelievers, there are many objections made by Jews and Mahometans, they would be accounted Believers, because they believe one God Creator and Governor: but these reject Jesus Christ, they believe not in him. The Mahometans prefer Mahomet before Christ. The Jews believe him not to be come, now questionless there is no true faith but that which hath Christ for its object, as we read Joh. 17. 3. The Papists go further, they believe in God the Father, and they profess they believe in Christ, but they join their own works with Christ's Merits, for they join with Christ Mediation the Mediation of Saints, and Angels, and so they in a high degree derogate from Christ's intercession, For he is an all-sufficient Saviour, and the only Mediator, Heb. 7. 25. 1 Tim. 2. 5. But whatever Jew's, Turks, and Papists may object; they will one day find all their devised worships, and misbelief to be abominable in the sight of God. Likewise there are multitudes of lose Protestants, and formal professors, they ask what need all this ado? what need so much faith? We persuade ourselves to be in a good condition already, because we believe the Scriptures, thus many persuade themselves to be in a good condition, and think their condtion to be happy, and yet follow those very ways that lead down unto the Chambers of death. If all those that have a good persuasion of themselves had been true believers, than the foolish virgins Matt. 25. 10. had not been excluded. Many say Lord, Lord, and Christ will say he knows them not. Many will glory, and say that they have heard Christ preach in their streets, that they have been in his presence when he was upon earth, and yet Christ will not own them. Farther yet, multitudes rest contented with a temporary faith, an Historical, and Dogmatic faith, and yet all this while they arrive not beyond the faith of Devils, and Reprobates. In the last place, there are weak believers and these make many objections, and because their Consciences are tender, they ought to be dealt more tenderly with all. First, They object that they have no faith at all, because it is Obj. 1 very weak and little. We must know. 1. That faith admits degrees: There are some Ans. weaker, and some stronger believers: the strongest believer must labour for more faith: and though he have a stronger faith, he may not conclude that he hath too much: and he that hath a weak faith may not conclude that he hath none at all. There is faith as little as a grain of mustard seed: and yet it is accepted, Mat. 12. 20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgement unto victory. There are Christians of the highest, of the middle, and of the lowest form. The man in the Gospel had faith and doubting together, Mark. 9 24. Lord I believe, help thou mine unbelief. The disciples had a little faith, and yet this was true and accepted. 2. A weak faith, if true, is like precious, 2 Pet. 1. 1. Simon Peter a Servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us: grace and peace be multiplied unto you. 3. It hath the like precious object, Jesus Cdrist; and he hath lambs as well as sheep in his fold, Isai. 40. 11. He shall feed his flock like a Shepherd; he shall gather his lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. 4. Weak believers have Interest ●in the like precious promises, Joh. 6. 37. Him that cometh to me, I will in no wise cast out: And Joh. 6. 35. He that cometh to me shall never hunger, etc. Obj. 2 2. Weak believers object that they have no faith, because they want feeling. But we must know that faith may be where feeling may be Ans. wanting, so the Apostle declares, Eph. 1. 13. In whom ye also trusted after that ye heard the word, the Gospel of your Salvation; in whom also after ye believed, ye were sealed with that holy spirit of promise. Who knows how the bones of a child grow in the womb? shall we conclude that they grow not, because they are not discerned? But for avoiding mistakes, it will be needful to interpret a few Cautions. 1. We must not measure faith by our sense and apprehension, Caut. 1. We may not measure faith by sense. Psal. 88 14. David complains of God's hiding his face, and so he doth frequently complain else where, and yet a believer; Lord why castest thou off my Soul? why hidest thou thy face from me? And Gods hiding his face was a trouble unto him, Psal. 30. 7. Thou didst hid thy face and I was troubled. Caut. 2. A weak Christian may not content himself with a weak faith. 2. A weak Christian may not content himself with a weak faith: but he must labour for a strong faith: There are many things lacking in their faith, 1 Thes. 3. 10. Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith. 3. A weak believer must not neglect the Application of the Caut. 3. A weak Believer may not neglect the Application of Promises. promises, but search them and bring them home unto their own souls. Thou hast a weak faith: but the word is a strengthening, and establishing word. Wait believingly on God, and thou shalt have renewed strength, so runs the Tenor of that choice word of Promise, Isai. 40. 29, 30, 31. He giveth power unto the saint, and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fail: but they that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles; they shall run and not be weary, and they shall walk and not faint. 4. Neglect not observation of experiences of former deal Caut. 4. Neglect not experiences. of God towards thee; how he hath delivered thee out of six and seven troubles. He hath counselled and comforted thee, and he is as wise and able as ever to help and relieve his people. Lastly, Some object against themselves and conclude their faith Obj. 2 to be none, because they come so short of others. For Answer hereunto and to conclude, This is not a safe way Ans. to argue: I have not the saith of Abraham, therefore I have no faith at all. Should Zacheus because he was not so high as Saul, conclude that he was no man at all? Look chief to the Quality, that this faith may be of a right kind, a genuine faith; such as purifieth the Conscience, worketh by love, and labour for more accession of it, and God will accept the quality for the quantity, pence for pounds, the will for the deed. We read Heb. 11. 17. By faith Abraham when he was tried, offered up Isaac. The faithful intentions of Abraham was accepted in the account of God, as a real performance: Let's all labour to be sincere, and upright hearted, and this perfection of parts (i. e.) sincerity will be accepted instead of perfection of degrees, which is an absolute perfection without spot or wrinkle, which cannot be attained on earth by Militant Saints who are Viatores, but only by such who are Comprehensores glorified Saints in Heaven. JOY IN THE LORD, AS A STRONG GROUND OF COMFORT AGAINST ALL DISCOMFORTS. Unfolded from Hab. 3. 18. Yet I will rejoice in the Lord, I will joy in the God of my salvation. MY Text is an apposite close of a devout Prophet's Sermon 9 Preached at St. mary's Oxon. Jan: 8. 1659. 60. Prayer, composed of two excellent ingredients, faith and fervency for in the time of jacob's troubles, when sad tidings were renewed every moment, and each relation like Jobs disconsolate messengers aggravated the miseries, and made them exceeding miserable, than my Prophet Habakkuk could discern a Sun of righteousness with healing wings, dissipating all Mal. 4. 2. the clouds of sorrows and miseries, I say amidst all these diastrous occurrences, this spiritual man by the eye of faith, could see a Believer and apprehend his Jesus the God of his salvation; this is an evidence of the strength of faith, and where faith is, it sets the affections a working, it's never idle, but always operative, as soon as faith gives thee an insight into the beauty and excellency of thy God, how sweet and amiable will he be unto thy soul, thy affections will be transported with my Prophet, I will rejoice, I will joy: his expressions were too short, they cannot reach his heart, and therefore he iterates his resolution; he's a true lover indeed, who delights to discourse of his beloved odject, and make frequent repetitions of his love, this is an argument of his fervency. So than you see, (as I before intimated) that faith and fervency are the essential parts of this accurate prayer. The words read are promissory, and by way of covenant, or you may call them a comfortable conclusion, drawn from sad and doleful premissesse. Upon perusal of the precedent words, you will find matter of terror and astonishment enough to make you quake and tremble; Before him went the Pestilence, and burning coals went forth at his feet, vers. 5. The earth is measured, and the Nations are driven a sunder, and the everlasting mountains were scattered, and the perpetual hills did bow, vers. 6. Unheard of miracles, earthquakes against the course of nature, the mountains tremble, there's a great inundation of waters, the Sun and the Moon cease from their motion, vers. 10. 11. And as before there went out pestilence and burning coals, or burning diseases, so now to add a compliment to the judgement here are arrows by day, which wound as much as the other in the night: the spears glitters, and the Lord marcheth on in his indignation, the heathen feel the sore brunt of it, vers. 12. Thou didst thresh the heathen in anger; Yet out of all these bitter herbs Gods people can suck sweetness: For God is good to his Israel, Thou goest forth for the salvation of thy people, vers. 13. It's worthy of your notice, that amidst greatest extremities God extends his special eye of care and providence unto his own people, he never fails to be their Protector. It followeth, Thou woundest the head of the house of the wicked, by discovering the foundation unto the neck, (i. e.) God will pluck these up by the roots, that they shall never grow again. By this Metaphor of a foundation, (according to * Intelligit quicquid erat stabilitatis in ipsis hostibus, hoc fuisse evulsumusque ad collum Calv. in loc. calvin's interpretation) I understand, Whatsoever strength and stability they seemed to have, was quite overthrown from the top to the bottom. The weapons God useth are described, vers. 4. Thou didst strike through with his staves; (i. e.) God gives them over to themselves, and they prove their own executioners, and every man's hand was against his fellow; Their particular sins are mentioned, They came out as a whirlwind to scatter me, their rejoicing was to devour ●he poor secretly: Behold their insolent rage, and precipitant fury; Their motions are too violent to hold, their rage was against God like unto Senacherib, but their tumult came up unto his ears, and they far alike, I will (saith the Lord) put a bridle in thy lips, and a hook in thy nostrils, Isa. 37. 29. And thus God abaseth the sons of pride: but yet their malice ceaseth not, their doggish nature discovers itself, they rejoice and devour the poor, and that secretly, one way or other they are a working, if not by open hostility, yet by secret plots, and undermine: so as they may contrive their ruin; But view further Gods power and method which he useth, for the preservation of his people, Thou didst walk through the sea with thine horses, through the heaps of great waters: this is an Allusion to that wonderful passage over the red sea; Hence learn that in the greatest dangers God makes away for his servants escape. And now let's see, how all these wonders affect the Prophet, you may guess at his disease by these symptoms, trembling in his belly, quivering in his lips, rottenness in his bones, here's a man of the right stamp, you may discern of what currant mettle he is by his sympathy, and fellow feeling of the afflictions of others. It's the duty of a good man to be alike affected with others calamities, and miseries, as if they were his own. To draw down the Context unto the Text, my Prophet is no idle Spectator, but he with Mary keeps all these things and ponders them in his heart, he makes a soveraingne Compound of bitter Ingredients, and with the Laborious Bee, he sucks sweetness out of the sourest herbs, and with Samson finds a honey comb in a Lion's mouth: I mean he makes a dungeon a paradise, an abounding misery, a superabundant comfort by a wise and spiritual application, for come what will come his resolution is inviolably fixed upon a principle of faith, that although the fig tree shall not blossom, neither shall fruit be in the Vines, the labour 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 rejoice in the Lord, I will joy in the God of my salvation. Here is an enumeration of the choicest comforts, such as are of highest estimation amongst men; The Figtree hath much sweetness, and brings forth good fruit, the fruit of the Vine makes the heart of a man glad, and oil makes him have a cheerful countenance, and the field is so precious, as Solomon tells us, Eccles. 5. 9 The King himself is served by the field. Moreover flocks in the fold, and herds in the stalls are of continual use and service unto man: weigh them together, and they will prove too light, they will frustrate thy hope, and renew thy fears and griefs. Let me instruct thee in this truth, that Gods own people may be brought unto such great straits and miseries, as all creature comforts may fail them. Now it's the time of their trial, for the time of misery tries the truth and sincerity of their faith, when they are almost ready to sink and to be overwhelmed with sorrows, then most opportunely the Lord reacheth out a Cable to draw them out. In the most tempestuous weather, hope remains the Anchor of their souls, be their hearts never so much overclouded with sorrow, they are revived by the joy of Gods reconciled countenance: It's God alone who is the supporter of the sinking soul, they feel sweetness in God, surpassing the sweetness of the figtree, they feel refresh in him incomparably more delightful than those which the Vine and Olive affords, and they feed on food which the world knows not of, even the bread of life, which yields more nutritive and real sustenance than all the flocks, and herds in the universe. The Lord is the Godly man's food, comfort, rejoicing, his only joy; God is all in all, nay better than all, unto him, he's a Portion, Treasure, Rock, what not to his Children. Whereupon out of the strength of faith, he breaks forth with my Prophet into this heroical resolution yet I will rejoice etc. My Text is the Triumph of a Christian, or the sanctuary of an Divis. afflicted soul, in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest pitch of afflictions. The first word in my Text is a redditive particle; tamen, yet, this resembles a prop and a supporter to a house, which holds it up against blustering winds and stormess. Secondly, Here's the person I (i. e.) the Prophet Habakkuk. Thirdly, His resolution expressing strength of affection, I will rejoice, I will joy, the Septuagint renders them by two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The joy is more than ordinary, for here's an exaltation he leaps for joy, and takes much delight and comfort in it. Fourthly, The object which is described by his names topful of power, comfort, and mercy, a Lord, a God, and a God of salvation: Each Title is a several forcible argument to excite and elevate the affection. Fifthly, and lastly here's the Propriety, he's mine: The pronoun possessive mine, appropriates the divine goodness unto a man's self in particular, and this makes Application of this most comfortable doctrine. The version of the septuagint is most Emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Each name hath an Article prefixed, to make the Emphasis greater. The sum and scope of all comes to this effect, the prophet was very sensible of the ●violls of God's wrath poured down upon the Nations: the whole world was in a combustion, one misery fell upon the neck of another, as one billow in a tempestuous sea followed another, how could he think himself secure? why might not instruments of death be prepared against him, and he have his share in these common calamities? but this prudent man hath a remedy to apply to these sores: amidst these storms, he can find a hiding place for shelter, though sorrows come thick and threefold, yet he'll have recourse unto his God, and fetch down joy and consolation from him in abundance. From hence observe this experimental truth of Doctrine which shall constitute the subject of my ensuing meditations. That when all creature comforts fail us, and render our outward Doct. condition disconsolate, then there appears sure mercies and comforts superabundant matter of Consolation, of joy and rejoicing in the Lord our God: Or take the point more briefly thus: Amidst all sorrows, losses and crosses, joys, supplies, and comforts, are to be found in the Lord our God: Yet (saith my Prophet) I will rejoice in the Lord. The verse immediately following, set's out the exuberance of joy, pressed by strength of Argument, The Lord God is my strength; Look for no strength elsewhere, in him it's most eminent, Admit thou art exceeding weak, yet God is strong, and his strength will be manifested in thy weakness. The consideration of the divine supportation that it is sufficient for thee, should animate thee, to trust thy God with all thy comforts: he goes on, and he will make thy feet like hind's feet, and he will make me, to walk upon mine high places (i. e.) he will give me strength and agility to break through all oppositions; and therefore the last breath he puts out is Eucharistical, To the chief singer on my stringed instruments. You see it clear in my Text, the Prophet David professed out of universal experience, that God's rod and his staff, did comfort him, and in the multitude of his sorrow's Gods comforts refreshed his soul; He had fainted, but for the goodness of the Lord. This holy man, was a man of sorrows, and yet a man of comforts, the wrath of Saul was enkindled against him, and The wrath of a King (saith Solomon) is like the roaring of a Lion; He pursued him like a Partridge on the mountains, and when he was at the brink of danger, then appears a method of deliverances, when he was hemmed in and compassed round about, than the divine providence contrived a way to escape, than there came a messenger unto Saul saying, Hast thee and come, for the Philistines have invaded the land, wherefore Saul returned from pursuing after David and went against the philistines: In this straight an unexpected providence procures his preservation. Indeed if we had leisure to inquire into the passages of the divine disposing hand concerning this one man, we should conclude them to be as so many continued Acts of the Finger of God. When Ziglag was burnt, and the people wept till they could weep no more, even then in that lamentable condition, David encouraged himself 1 Sam. 30. 6. in the Lord his God; His God refreshed his drooping spirit, he was more precious, more sweet unto his soul, than a goodly habitation, the wife of his bosom, a numerous posterity: The least glimpse of comfort from the blessed Trinity makes amends for all. Not to pass by poor Hagar: when her bottle was spent, and she cast under a shrub her child, expecting ever and anon his death, and in the bitterness of her soul she lift up her voice and wept, than God opened her eyes, and she saw a w●ll of water, and over and above God promiseth to make him a great nation, Gen. 21. 18, 19 Here's sorrow turned into joy, and God himself becomes the comforter. The three children had the presence of God for their preservation in the flames; Daniel had the Angel of the Lord to shut the Lion's mouth, Job saw a redeemer comforting him in the dunghill, Peter had an Angel to deliver him: God will have the prisoner, the shackles fall off, the doors fly open, the Iron gate opens of its own accord. Herod (though he thought that he had made all sure work,) must be disappointed. 'Tis true Peter was a sleep, he might dream of no such thing: God's people, who have peace with God and their Consciences can enjoy quiet rest and repose in a prison: Thus you see how God performs his promise to his people, in giving unto them the oil of joy for mourning, beauty for ashes, the garment of praises for the spirit of heaviness; God is always at hand to support his servants to bring them out of the greatest straits. O that thou wouldst in the greatest fears and dangers expostulate on this wise with the Kingly Prophet David, Psal. 42. 11. Why art cast down O my Soul, and why art thou disquieted within me; hope thou in God for I shall yet praise him who is the health of my countenance and my God, and with the blessed Apostle thou may'st argue; What Rom. 3. 31. shall we say then to these things? if God be for us, who can be against us. Let the world, the flesh, and the Devil, the three grand enemies of thy soul muster up all their forces against thee, yet raise up thy spirit, be of good courage, and fear not, if the Lord be on thy side, thou hast more with thee then against thee. For the further confirmation of this truth, I find four Arguments 4. Argum. drawn from the Text. to my hand in my Text, I say in the most piercing sorrows, there's still left matter of rejoicing in God. 1. Because he is styled Lord. 2. He is styled a God. 3. A God of Salvation. 4. A God of our Salvation. 1. He is the Lord: Jehovah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are promiscuously used 1. Lord. in the Septuagint, this is a name of Dominion, Sovereignty, and Majesty: he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of himself Lord of all. David picked much comfort out of this name: the Lord was his shepherd, refuge, buckler, rock of defence, and therefore the close of, Psal. 144. 15. is full of comfort, Happy is that people that is in such a case, yea happy is that people whose God is the Lord. O do not stand in thy own light, and enhance thy grief, by refusing comfort with Rachel. Art thou in a tottering condition ready to sink under thy burden? Consider the promise, Psal. 37. 17. The Lord upholdeth the righteous, and vers. 24. The Lord upholdeth him with his hand: Art thou as weak as water, and thy heart fails thee like water spilt upon the ground? Yet couldst thou believe with David, The Psal. 29. 11. Lord will give strength unto his people, and the Lord will bless his people with peace, than thy life would be more comfortable, thou wouldst go on courageously in the strength of the Lord, and be confident in the power of his might; Although no comfort appears in thy Horrizon, yet couldst thou but wait upon the Lord, and by patience possess thy soul, so many thoughts of Infidelity would not arise in thy soul: didst thou but delight thyself in the Lord, thou wouldst soon discern all thy desires satisfied. This name of Lord, as it's a name of Power and Majesty, so of joy and Consolation, and hence we are instructed in a submissive deportment, fixing our resolutions upon this argument with old Elie, 1 Sa. 3. 18. It is the Lord let him do what seemeth him good; and with Hezekiah, when he received heavy tidings, Good is the word of the Lord, which thou hast spoken. The consideration hereof makes a dutiful child kiss the rod, because the Lord sends it, it holds up a man's heart, and makes a man cheerful under the pressure of a smarting cross, because the soul can discern the hand of the Lord. Thus you see what's the fuel to enkindle thy joy, what matter of rejoicing this comfortable name of Lord administers unto thy soul, and therefore this should be a prevailing argument with thee, to rejoice because it is in the Lord. 2. From the glorious name of God, abundant matter of joy 2 God. is derived upon thy soul, I stand not upon usual Etymologies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: For it is undoubtedly true that God fills all places, and knows all things. Omnipresence and Omniscience are his peculiar Attributes. Men are circumscribed to a place, and when they are present with us are unable to afford the least help and secure unto us: but the Lord is every where, and hath a store house of comforts for the supplying of our necessities, David professeth, that God is our refuge and strength, a Psal. 46. 1. very present help in time of trouble. God is good to Israel, even to such as are of a clean heart. Let God arise and let his enemies be scattered, Psal. 73. 1. and let those that hate him fly before him. When God goeth Psal. 68 1. forth with an Army, one shall be able to chase a thousand, and two to put ten thousand to fleight. When a man hath a lingering sickness, and he's become a very Skeleton, let him know that unto God belongs the issues from death. When the church is under hatches, and a furious enemy makes havoc of it, yet there's a God in heaven which judgeth the Nations, who will wound the hairy Scalp of the wicked: his heir will not be his safeguard: God can bring light out of darkness, and now in the times of afflictions, he brings out the most precious Cordials unto his people: when friends, the dearest and nearest forsake thee, thou art no loser when thy God takes care for thee; when thy heart is overwhelmed with sorrow, if God let down some spiritual refreshments, than thou canst hold up thy head with comfort; If where ever thou goest, bonds, imprisonments and afflictions, and all the calumnies and Nicknames (which the malice of man or Devil can invent) continually attend thee, yet all these shall cooperate for thy good, they shall do no more harm, than the Arrow did Christ, which Julian the Apostate threw into the air, or the dogs unto the Moon, notwithstanding their daily barking. It was the sweet saying of a devout Martyr, Who would have thought that in a prison, I should have found a Palace, in an infernal dungeon a Paradise of pleasure? Where God is, sweetness may be extracted from the most bitter pill of affliction. This is a second Argument of Comfort drawn from the sacred name of God. But if these names are not effectual to set thy affections a working, 3. God of Salvation. here's an unparalled expression in the third Argument, the sweet name of a Jesus, he's a God of Salvation, and therefore (saith a Father) Exultabo in Deo, Jesus meo. Salvation belongs to the Lord, Psal. 3. 8. And from hence the Psalmist draws a practical inference, Psal. 9 4. I will rejoice in thy Salvation. Hereupon the Kingly Prophet in a hard time, when God frowned upon him, (as they say skilful Chemists can extract oil out of a flint) found Serenity in this meditation, Behold God is my Salvation, I will trust and not be afraid, for the Lord Jehovah is my strength, and my Song, he also is become my Salvation. Therefore (saith the Prophet) With joy ye shall draw water out of the wells Isai. 12. 3, 4. of Salvation. In the Prophecy of Obadiah, where direful menaces are threatened against the Edomites: and indeed the whole Prophecy may resemble that Scroll of Ezekiel full fraught with mourning, Lamentation, and woe, but the day clears up, and the Catastrophe is most pleasant, vers. 21. And Saviour's shall come upon mount Zion, to judge the mount of Esau, and the Kingdom shall be the Lords. You cannot imagine how welcome redemption is to a Turkish galley slave, and in a dangerous skirmish, a Rescuer is grateful. Let's then pause a while, and consider former gracious passages of God's deal towards us, when we were at our wit's end, our contrivances were nonplused, and we knew not which way to turn us, and we were ready to perish then the Lord breaks in and discovers ways and means for our preservation: Let your particular experiences suggest instances in this particular. When there were but a heyre's breadth between us and death, than the same God that brought us to the grave raised us up. When men and Devils banded themselves in opposition against us, when the Pope and his Cardinals contrived the Spanish invasion, and when that miscarried there followed a conspiracy in the Vault, a deed of Romish darkness, than appeared a God of Salvation, to blow and scatter their Ships, and afterward to bring deliverance between the match and the powder, Maugre all the plots and projects of all achitophel's, and underminers of Zion, blessed be God we are here alive, as you see this day to Celebrate the Praises of the God of our Salvation. 4. And so I am fallen upon my fourth and last Argument in my 4. My. Text, drawn from that propriety (My) I speak not of a good by hear say, in which others have the sole interest, but it's our own, The God of my Salvation, the pronoun Possessive (My) reduceth the comfort unto myself, and entitles me unto it, by a particular application. The use and virtue of medicines is known when they are applied, and the most comfortable promises of God, and doctrines of Salvation, then prove effectual unto my soul when I make use of them in my life, and Conversation; How frequently doth David call God the God of our Salvation? Moses having a large testimony hereof by the overthrow of Pharaoh and his host, breaks forth into this triumphant Song, Exod. 15. 2. The Lord is my strength and my song, he is become my Salvation, he is my God, and I will prepare him an habitation, my Father's God and I will exalt him: Certainly, (my brethren) Christians would lead more comfortable lives, ever find a heaven upon earth, if they could make a profitable Observation of God's former deal each one with himself in particular. Men are apt to sink under the sense of any present evil, that presseth them, because they reflect not upon God's former ways of mercies towards them. It were an excellent course todraw home such Experimental Arguments as these, I have known a famine and felt a pinching season, when scarce I could get bread from hand to mouth, I outlived that time, the divine providence cared for me, and carried me through that plunge, and distress, I have felt a sore disease, and have been in the mouth of the grave, and yet I live to praise God's power, I have drunk deep of the cup of affliction, I have been even drenched in my own sorrows, and yet out of them all the Lord hath delivered me, and let his countenance shine upon me, I have known fears, and troubles, dangers and distractions both in Church and state, yet the Lord became the Reconciler and brought all to a blessed conclusion, and still there's the same God, as full of bowels of compassion to commiserate our calamities, as full of power to effect, of wisdom to contrive, as full of fidelity to perform his own promises as before, and therefore my resolution stands firm, and unmoveable, that I will wait upon God in the ways of his own mercy, and rest in the constancy immutability, & indeficiency of that God with whom there is no variableness nor shadow of change. Had men such spiritual prudence, as to uphold their hearts by their experiences, and review often God's former proceed, they might with more established and quiet affections, expect the salvation of the Lord again. I have resumed these Arguments as you find them laid down in my Text; A Lord and willing, A God and able, A Saviour and my Saviour, each word severally abounds in comfort, and now when they are all united, how much do they concur to the compliment, and perfection of our joy. I told you before to this effect, that no condition was ever so disconsolate, but still some matter of joy and rejoicing was to be found in God. Me thinks I could dwell upon this sweet Theme, and say as Peter said at Christ's transfiguration, It's good being here. For the further discovery of this most excellent and necessary truth, be pleased to weigh and seriously consider with me these five clear and evident demonstrations. 1. All joy and comforts are treasured up in God. 5. Demonstrations. 2. There's no real solid joy to be found elsewhere. 3. Amidst the greatest crossesse, straits, and extremities, then is God's opportunity to send comforts, causing them to appear and show themselves. 4. The least of God's comforts will make a supper abundant recompense for all the discomforts in the world. 5. And lastly all the ways and proceed of God are ways and proceed of joy and comfort. For the further Inlargment of these particulars. 1. I say all 1. All comforts are treasured up in God. comforts are treasured up in God. There must needs be water at the well head, there must needs be drops in the Ocean. God is the Fountain and Original of all our Consolations, The earth (saith the Psalmist) is full of thy riches, so is this great and wide Psal. 104. 24, 25. sea, where in are things creeping, innumerable both small and great beafis. What canst thou want; if thou hast made God thy portion, thou mayst say with Jacob, I have enough I have all, In Christ all fullness dwells, Col. 1. 19 In Christo est quicquid requiritur ad Davenant in Loc. con●tituendum perfectum Redemptorem. There's in Christ fullness of wisdom to direct, fullness of power to defend, fullness of merit to satisfy, and effect man's salvation, fullness of righteousness to justify, fullness of holiness to sanctify, fullness of mercy to pardon. he's styled in Scripture, a Rock for his strength, to support us, a Counsellor for his wisdom to guide us, a fountain opened Isa. 9 6. Zech. 13. 1. Rom. 27. 2. for his readiness, and preparedness to wash away our uncleanness, a Tree of life bearing twelve sorts of fruits every month, for the plenty and perpetuity of joy and gladness, and other fruits of the spirit which he ministers unto true believers. Hence is he compared in the Revelations, to a pure River of living water Rev. 22. 1. as clear as Crystal, for that inestimable purity, perfection, comfort, and satisfaction which Christ minister unto the souls of his children; Likewise to a precious pearl, for his superlative worth, Matth. 13. 45, 46. and value, and to a storehouse for his fullness of all spiritual treasures: Omnia habemus in Christo, & omnia in nobis Christus, saith Jerome. Jerome, and the same Father proposeth particular Instances; Si à vulnere curari desideras, medicus est etc. If thou desirest to be cured of thy wounds, Chest is thy Physician, if thou burn with fevers, he is a fountain, if thou art burdened with iniquity: he is righteousness, if thou wantest help he is strength, if thou fearest death he is life, if thou fliest from darkness he is light, if thou desirest heaven, he is the way: Therefore make thy wants known to God, though he knows them all already, yet he will have them known unto thyself better, and God loves to hear from his children the expressions of his own spirit. When out of a sense and apprehension of thy own vileness thou unbarest thy sores, and confessest thy sins, than God in mercy may remit them. A poor soul complains of its ignorance, and folly: so foolish was I and ignorant, (saith David) even as a beast before thee: O make haste unto Christ, In him are hid all the treasures of wisdom and knowledge. When the depth saith it is not in me, and the sea it is not in me, when all the lamps of Philosophers can give no light, when all their penetrating brains cannot sound these mysteries: Job instructs thee where thou must go to school, Job. 28. 23. God understands the way thereof, and he knows the place thereof, from God cometh wisdom, and from the Lord cometh understanding: Another is of a sorrowful spirit, and goes mourning all the day long: The remembrance of their sins is exceedingly afflictive unto their souls, still it presents unto them gall and wormwood, terrors and fears, which almost drives them unto desperation, these would prise one glimpse of Gods reconciled countenance, beyond the Empire of the world: but alas they can apprehend no comfort as appertaining unto them; mark then what seasonable counsel the Prophet gives in this kind, Isa. 50. 10. Who is among you that feareth the Lord, that obeyeth the voice of his servants, that walketh in darkness and hath no light, let him trust in the name of the Lord, and stay upon his God. A child of light for a time may walk in darkness, he may possess his soul in bitterness, he may be wonderfully tossed and troubled in a tempestuous sea of sorrow, ever and anon ready to perish, yet when Christ comes and rebukes the winds, and the seas there will be a great calm. One of his love tokens, and spiritual illapses will wipe away their tears, and make them go away full of comfort with Hannah, and be no more sad. A poor doubting Christian must not be his own Judge he can easilier discern, what makes against him, than what makes for him: O then hearken what God saith unto thee, what comfort his messengers proclaim unto thee: wait upon God in his Ordinances, stand upon thy watch, act faith upon Promises, and in God's due time comfort may come, like Noah's Dove with an Olive branch in her mouth, in token that the waters of Marah are abated. When God hath fitted thee for a mercy, than he will give unto it a quick dispatch, and send unto thy soul tidings of peace; thus I have made it good unto you, that all comforts are to be found in God. 2. There's no real comfort to be found elsewhere; If you will 2. Demonst. there's no real comfort to be found elsewhere. not believe this truth, but hunt after the creature, as if that can comfort you, to your peril be it, you may go further and speed worse: what said Saul to the Benjamites, will the son of Jesse give you fields and vine-yards, and make you all Captains of Thousands, and Captains of Hundreds? So let me expostulate, can the Creature give you any real satisfaction and contentment, in that you so hug yourselves in the fruition of it? If these be your humours, I know not better how to resemble you, then to the men of Shechem, in Jothams' parable, Judg. 9 vers. 9 Who leaving the Vine, Olive, and Figtree, addressed themselves unto the bramble for shelter and security, and since they put their trust in its shadow, (which can Minister no safety nor defence,) what can be expected, but that fire should come out of the bramble and devour the Cedars of Lebanon. I mean since they expect so much from the Creature, by woeful experience they will find it to be the greatest scourge and plague unto them. Creature comforts carry a brave port, and come with Agag delicately, but they are not ware of their approaching ruins. Pleasures of the world make fair promises, presenting unto us, as Jaell did Sisera butter and milk in a lordly dish, but there's a hammer and a nail, instruments of death are prepared against us, (i. e.) sour sauce for sweet meat. What's all the mirth of the wicked but madness? For their hearts are full of gravel, and the terrors of God affright them, amidst their Carousing and jollity. Saul could not be merry without a Musician; Whereas Plato told the musicians, that Philosophers knew how to dine and sup without them. Dost thou think to recreate thyself by learning a lascivious scurrilous Ballads, by healthing it in Alehouses and Taverns, and revelling it ●in Balls and such like Idolized vanities, will the remembrance of these sinful jollities make thee hold up thy head with comfort, when God let's lose the ●ord of thy conscience against thee? Then thou wilt curse the day that ever thou cast in thy lot amongst them, to be a companion of fools, and by woeful experience thou wilt find, that thou hast all this while sought the living amongst the dead: Ahab could not be merry without Naboths Vineyard, and when he had unrighteously took possession of it, his sorrows were renewed abundantly. Haman could not comfortably enjoy himself because he wanted Mordecais bended knee; suppose he had obtained it, yet his restless ambitious humour could not be satisfied: For it is not within the sphere of any sublunary thing, any created power, to afford comfort and satisfaction unto the soul of man. As the King of Israel said to the woman, that cried out in an extreme famine help my Lord o King, if the Lord (saith he) do not help thee, whence shall I help thee out of the barn flore, or out of the wine press? So say I if the Lord be not thy comforter, in vain mayest thou expect any comfort from the Creatures. What is the vintage of Abiezer to the glean of Ephraim? What are the onions and garlic of Egypt to the grapes of Canaan? Abana and Pharphar rivers of Damascus, to Jordan and the rest of the waters of Israel: The waters that flow from the Cisterns of the Creatures, are like the waters of Tema which soon vanish away: hence is it that the Lord complains of the people's grand folly and backsliding, Jer. 2. 13. For my people have committed two evils, they have forsaken me the fountain of living waters, and hewed them out Cisterns, broken Cisterns that can hold no water: A miserable choice, worse than that of Glaucus. Diogenes taxed the folly of men of his time, quod res pretiosas minimo emerent venderentque vilissimas plurimo, because they Diogenes. would buy precious things at an under rate, and overvalue base things: so may I condemn the folly of those, who overvalue worldly comforts, and in the mean time have a cheap esteem of those things which are above; Perhaps God hath given thee a beautiful Child, and thou makest an Idol of it, he strait way takes it from thee; God hath given thee riches, thou makest the wedge of Gold thy confidence, God therefore blows upon them. Fire or water or perfidious servants are made scourges unto thee: Thou art in prosperity, and thou hast the world at will, and gloriest in thy condition, God sends an affliction to make thee know thyself, and rouse thee from thy security; carry it then home with thee for a truth, writ it with the point of a Diamond, that however thou may'st flatter thyself, yet casting the best with the worse, thou wilt find all things here below to be but vanity, and vexatiof spirit, and that there is no solid joy and contentment under the sun; For that's joy (as the Philosopher define it) in quo quiescit animus, wherein the heart takes up its rest, and this cannot be found but in God alone. 3. Amidst greatest crossesse, straits and extremities, then is 3. Demonst. God helps amidst greatest Cross●ss. God's opportunity to open his store-house, and let down comforts in abundance. In the midst of straits and difficulties, when humane policy gives up the bucklers, then it's God's accustomed manner to manifest himself to his servants comfort. When Abraham was enjoined the hardest service, to be his own sons executioner, he went in obedience to God's command; he came to the place, made the Altar ready, lifted up his hand to give the death's blow; then an unexpected second message comes of deliverance, Gen. 22. 12. Abraham, Abraham hold thy hand. The execution is hindered, and the intention of his obedience received a gracious entertainment. Now Abraham for this unexpected providence would willingly offer some sacrifice of thanksgiving, and speedy provision might be as improbable as was his son's preservation, yet then in such a great necessity, behold behind him a Ram caught in a thicket by the horns, a offering of Gods own providing: So that the saying is no more common than true, Man's extremity is God's opportunity. The example of St Paul is instar omnium very fit for my present purpose, the whole story is worthy of perusal, that which I shall make use of is described, Act. 21. 30, 31, 32. And all the City was moved, and the people ran together and they took Paul and drew him out of the temple, and forthwith the doors were shut, and as they went about to kill him, tidings came to the chief Captain of the band that all Jerusalem was in an uproar, who immediately took Soldiers and Centurions, and ran down unto them, and when they saw the chief Captain and Soldiers, they left beating of Paul. Each passage is of special observation. 1. A general insurrection, all the City. 2. Their violent opposition they drew him out. 3. Their bloody intention, it was to kill Paul. 4. The entrance upon execution, they were beating him to beat out his life! Now in this straight here's matter for God (and none else) to show himself: Now the divine hand so disposeth that tidings of deliverance come, let him alone, he hath more work to do: Satan and his instruments are chained by God, and can go no further then he'll permit them. In this extremity the divine power was clearly manifested. Out of the deep David made his supplication: Abyssus ahyssum vocat, a depth of misery, calls for a depth of mercy; Daniel prayed in the Lion's Den, Jeremiah in the Dungeon, Jonah in the Whale's belly, the Apostles in prison. These are Gods times of audience. When we are involved in miseries, and know not how to wind ourselves out, then God leads us by the hand. God hath several ways to refresh his people, as he did Peter when he was a sinking, than Christ takes him by the hand. God carries his people through thick and thin, amidst their greatest sufferings, God hath ways to deliver them. God hath a way in the sea, to preserve thee in a Shipwreck, God hath a way in persecution to establish his people in the faith, and make them of an undaunted courage; God hath away in any difference, to compose it, and cause men to live at peace in one family, in one corporation, in one Church, in one Commonwealth. The reason many times why, we see not quickly the appearance of a mercy is, because matters are not yet brought to such a strait and exigency, as all plea of glorying may be took from man, and the more praise and glory may redound unto the God of our salvation. God saved the Israelites by a few, and by improbable means as by rammes-hornes, empty pitchers &c: that so they might not vaunt, but attribute the victory unto the Lord. Now then in a pinch of need, when thou art driven upon pressing exigencies, look beyond Hills and Mountains unto the Lord only, whence cometh thy help; Cast thy care upon the Lord, and he will sustain thee; God made the Ravens to be Eliahs' purveyors in a great famine, there's still the same God as good, as able as ever: although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Septuagint renders it) the labour of the Olive shall lie, yet consider God is a God of truth, he hath said it, I will never leave thee, nor forsake thee, Heb. 13. 5. When all creature comforts fail thee, yet thou hast abundant matter in God to comfort thee, who will never fail them that seek him: In the mount, in thy greatest straits, God will be seen to make a provision of comforts for thee, and therefore let the Lord be the joy of thy soul. 4. The least of God's comforts will make a superabundant recompense 4. Demonst. The least of God's comforts will make amends for all discomforts. compense for all the discomforts in the world. A cup of cold water shall not lose its reward, and you know there's a vast disproportion, between a cup of cold water and the Kingdom of Heaven. God takes notice of every tear that the Saints shed, and and he exhales them into his bottle, and when the time of refreshing shall come from his presence he will wipe away all tears from their eyes. Admit a man hath endured a scoff, or a taunt, an approbrious nickname for Christ, or admit, that he hath resisted unto blood, fried at a stake for the Gospel of Christ, could a man I say die ten thousand kinds of death, yet all these sufferings are not worthy to be compared, with the joy that shall be revealed, for one moment in heaven will make amends for all; With this meditation Christ cheered up his disciples, Matth. 19 29. Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or Lands for my name's sake shall receive an hundred fold, and shall inherit everlasting life. When Peter told Christ that they had forsaken all, and what was that? A poor all, a few rotten poles, and fisher's nets, or some such like thing, our Saviour acquaints them of their thriving bargain, of their happy exchange which they had made, by the loss of earth to gain heaven, O do not enhance thy grief saying that no man's sorrow is like thine, there cannot be a more Emphatical Antithesis, then in 2 Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our Translation cannot reach these sublime expressions: Our light affliction which is but for a moment, worketh for us a fare more exceeding and eternal weight of glory. Suppose thou art afflicted with outward crossesse, and in the mean time God settles the tranquillity of thy soul, in lief of outward, God vouchsafes unto thee inward comforts, how art thou a loser by this? Suppose thou hast run in a greedy pursuit of some desiderable object, thou hast pursued thy pleasure, with as much violence as Rachel did her children, Give me (saith she) children or else I die: Now God in wisdom crosseth thee, he knows what's better for thee then thou dost for thyself, God opens thy eyes, and then thou discernest what a singular mercy it is, that God disappointed thee of thy desire. We must not carve out ways of comfort to ourselves, if we be our own choosers we shall dear smart for it. When the children of Israel lusted for meat, God sent them Quails, but they had better have been without them, for whilst the meat was in their mouths, the wrath of the Lord came upon them. The Israelites would have no nay, but must have a King; The Lord gave them a King in his anger, and took him away in his wrath, Hos. 13. 11. It's fare better to have a cross in mercy, and so sanctified, as we may discern the opened bowels of God, than the greatest confluence of riches, and revenues when they are sent in judgement, and in God's displeasure. John Ardley a blessed Martyr grieved that he had but one life to lay down for Christ, if I had (saith he) as many lifes as there are heirs of my head, they should all go for Christ. It was the strength of faith that made Gordius another Godly Martyr believe, that all the threats of his enemies were but as seeds, from which he should reap immortality, and eternal joys. Here's the comfort, that those which sow in tears shall reap in joy: Let not us shrink then at any difficult service, which Christ puts us upon: For all the troubles and hardships, which befall us in this vale of misery, (provided we suffer for Christ's sake) will augment our future joys in the kingdom of heaven. When thou comest thither, it will never repent thee in the least, that thou ever sufferest any thing for the name of Christ. Thy sufferings and sorrows here are but finite, and limited, but the joys of God's kingdom are infinite and incomprehensible: wherefore the Apostle describes them by way of negation, neither eye hath seen, nor ear hath heard, neither hath it entered into the heart of man to conceive the things that God hath prepared for them that love him. 5. And lastly, all the ways of God are comfortable, and abowd 5. Demonst. All the ways of God, are ways of joy and comfort. in joy: The ways of wisdom are ways of pleasantness, and all her paths are peace, Prov. 3. 17. O what ravishing delight and pleasure is there in the law of God: O how I love thy law (saith David) the law of thy mouth is better unto me then thousands of Gold and Silver, Psal. 119. 127. I love (saith he) thy commandments above Gold, yea above fine Gold. They were sweeter unto him then honey and the honey comb; Oh! what a sweet thing is it to hear God speaking unto us in his word, and for us to speak unto him by our prayers, herein consists the life of a Christians life. Oh! what a sweet thing is it to be fed with spiritual viands, when we are admitted unto the Lord's Table, Oh! what sweetness is to be extracted out of the Communion of Saints, There be many (saith the Psalmist) that say who will show us any good, Lord lift thou up the light of thy countenance upon us, thou hast put gladness in our heart, more than in the time that their corn and wine increased, Psal. 4. 6, 7. One beam of Gods reconciled countenance, more cheers up a Godly man's spirit, than barns full of corn, and coffers crammed with Gold. Oh! that I could persuade you in the fear of God, to the belief of this truth, that all the paths of God are full of joy and comfort. It's an horrid aspersion cast upon the ways of Godliness, that religion makes men of melancholy and dumpish spirits, the joy whereof they are partakers is inconceivable: Spe gaudent they rejoice in hope saith St Paul: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They that hope, rejoice (saith Aristotle,) Seneca tells us what joy he would have, Seneca. Volo illam laetitiam tibi domi. I would have thy joy to be at home. The joy of the Godly is abundant in their own breast and in their own soul, and conscience; The spirit witnesseth to their spirits that thy are reconeiled to God: The apprehension whereof fills their hearts with joy and peace which passeth all understanding. They have here the first fruits, and earnest of those in expressible joys of heaven, this makes them to be a calling for their Robes, and Crowns which Christ purchased for them by effusion of his precious blood. Therefore trust God with thy joys and pleasures: without God the sweetest thing is bitter: As Abner said to Joab, so say I of all thy sinful lusts and pleasures, will there not be bitterness in the end? but where God is the most bitter pill of affliction is sweet and pleasant. St Bernard hath a special Bernard Orat. de bonis deserendis. observation in a declamation, de bonis deserendis, non Isaac sed aries morietur etc. If you be willing to sacrifice your Isaac, which signifies laughter (i. e.) your pleasure, your Isaac, your pleasure shall not die, it is the Ram, the stubborness of spirit which shall die, but your Isaac shall live, you shall have pleasure still. Wherefore cast down all your joys, comforts, and pleasures at God's feet, in an humble submission saying, Lord here they are, do with me and them, what seems 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 precious Doctrine, that all joy and comfort amidst the greatest discomforts is to be found in God. Now that I may press what hath been said home unto your Applicat. practice. 1. I shall infer something by way of comfort unto those that make the Lord the joy of their souls. 2. In the next place, I shall exhort you unto so excellent and necessary duty. 3. In the last place I shall lay down some Directions, how this sacred duty of rejoicing 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 Use 1. For Comfort. of the Children of God. O blessed men whose hope and comfort the Lord is! comfort ye, comfort ye, my people (saith the Lord) to these comfort appertains, 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 sweeting of drops of blood were for them, Christ wept that they might rejoice, he drunk a cup of gall and vinegar, that they might drink a cup of new wine in the Kingdom of Heaven, and he wore a Crown of Thorns, that they might wear a Crown of Glory, Oh! be not dismayed at any evil tidings, and mourn 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 prop of the righteous, that stays the soul from falling, were it not for hope the heart would break, in these conflicting days 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 ourselves, but let me tell you as Nehemiah did the Jews, Neh. 8. 10. The joy of the Lord is your strength; he's a fountain inexhausted, though the Cisterns of the Creatures are drawn dry, he continues a God of strength, though all sublunary things are as weak as water when Parents forsake a man, than the Lord takes pity upon him, when riches make themselves wings and fly 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 tranquillity into thy soul. Melchior Adamus records this observable passage in Melchior Adamus In vita Oecolampadii. the life of Oecolampadius when some of his friends asked him, whether the light did not offend him, Tangens pectus (inquit) abunde lucis est, he clapped his hands upon his breast and said, here's light enough. When the light of God shines in thy bosom, and thou discernest Gods reconciled countenance in Christ thou hast enough. Strive therefore to exterminate all thoughts of doubtting and diffidence, fear 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 tears, and sorrows, yet let my Prophet's resolution set thy affections a working, yet I will rejoice in the Lord, I will joy in the God of my salvation. 2. In the second place suffer I beseech you my brethren the Use 2. For Exhortation word of Exhortation, Oh! that I could persuade 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 bosom, and according to the variety of fancies and humours, the joys and comforts are bottomed 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 man's honours, riches, pleasures are wholly terminated upon the Lord his God. When the man in the Gospel had bought the field, wherein he found the pearl of price, he was ravished with joy, beyond expression and apprehension. The grace of God revealed to the soul of man, is this Gem 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 bargain that ever was made: For by the loss of earth, thou gainest heaven: what joy possessed the spirit of the Eunuch, after Philip had baptised him, and brought Christ home unto him? the Text saith he went away rejoicing. Such is the joy of a spirituallized 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 spiritual joy dasheth all carnal joys; This is the only true solid joy arising from God's reconciled countenance in Christ, which makes a man rejoice 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 proffered promotion to him; much more joy resides in the spiritual man's soul and conscience, when he thinks of his Crowns, and of the joys 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 refresh and those soul 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 anabaptistical, Antiministerial spirits 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 adve to all thy carnal joys: but lay fast hold of, and let not go the joys of God's spirit, this is the first duty I press upon you, to make God your joy. 2. Make God your treasure. How solicitous is a man to get Dut. 2. Make God your treasure. precious treasures, how doth he compass sea and land to get them, and when he hath them in his possession, how careful is he to keep them. A man of understanding leaves not his Jewels at random, 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, let's go to another, if we find him not in the word, let's go to the Sacrament, and if we find him not in the Sacrament, let's repair to our prayers, and fall upon our knees, if yet we find him not, let's with the spouse make inquiry after him, let's ask the Ministers of Christ, nay let's put all these together and never give of seeking till we have found him whom our soul loveth. Now when once we have got him, let's labour to keep him: Will a wise man cast dirt upon a precious Jewel? every sinner endeavours to cast dirt upon God. Sin is of a besmearing, and fullying quality: If then thou wouldst preserve thy spiritual treasure, and keep the grace of God in thy soul, take heed of that which fowls and stains it, and that is sin: Oh! Christian be instructed to set upon the work of purification, labour to cleanse thyself from all pollution of the flesh, and of the spirit, so that thy soul 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 itself, are reposited in his custody, and therefore the Lord Christ should be more precious unto our souls, than thousands of Gold and Silver. Oh! how precious is Christ unto that soul, 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 proves oft times a Jonahs' gourd, which in one night had its original, and its period, or an Egyptian reed, which will either pierce them, or give them the slip in their greatest extremity. But o blessed man who makes his God his refuge, and seeks a hiding place in a divine promise: so that he's not afraid of evil tidings, he's not discouraged by the direful 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 soul from sinking, he knows how to look beyond men, unto his God. In such times as these (which are sad and perilous times) when men are set upon mischief, and wonder that men run not with them into the same excess of riot, a man that hath a spiritual eye can bring home the promise, that the Rod of the wicked, will not lie long upon the lot righteous, wh●n God hath done with the rod, he will cast it into the fire: but he will provide Scorpions for their enemies. David was persuaded, that it would be better for him notwithstanding Shimeis' execrations: so I am persuaded that for bitter a●d implacable spirits opposite to Magistrates and Ministers now a days, God's people shall far the better; Let God alone, and do not anticipate him in his own work, for all the malice that men and Devils can invent, shall work together for the good of the people of God. David had fainted, had he not seen the goodness 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 nostrils of unreasonable men, God can help with means or without means, 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 hid himself under the covert of his wings, this man amidst multitude of sorrows, is a man of singular comforts, beyond expression and apprehension. Now then amidst multitudes of fears and sufferings, labour to have recourse unto a divine promise, that though friends, means, hopes, and comforts may fail thee, yet the Lord will never leave thee, nor forsake thee. He never fails them that put their trust in him. The promise runs, unto you that fear my name, will the son of righteousness arise with healing under his wings, Mal. 4. 2. If you can thus apply the promise, and labour to live by Faith, you are fixed 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 Use 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 remove some impediments. 2. To do some duties. 1. Remove these four Impediments. The first, or which I set in the fore front is earthly mindedness, 1. Imped. Earthly mindedness. this is a choke Pear unto the grace of God, this, and spiritual joy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incompatible terms. A man that is glued unto the world cannot rejoice in God, he'll say of his riches, as Mica said of his Idols, they have taken away my Gods and what have I more? Jacob spoke of Benjamin, his soul 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 die together. Now discourse unto such a man concerning the riches of Christ, you talk of Riddles, he asks what is thy beloved more than another beloved? he wants a spiritual insight into Christ. The earth is an opacous body interposed between the organ and the object, so that he cannot discern the beauty and excellency that is in Christ, a worldly man cannot rejoice in God. 2. Remove Infidelity when men exercise their sense, more 2. Imped. Infidelity. than their faith, and will with Thomas not believe unless they see, Oh! what enemies are they unto their own comfort. Though the Lord should make windows in heaven, could these things be, so said the unbelieving Prince: so we are apt to say, Things aregone so fare as a Recovery is desperate. To settle affairs in peace and tranquillity upon firme-covenant Foundations, is a work impossible: what? Is any thing impossible with God? and all things are possible to the believer. O let not go thy faith, it is thy life: what wilt thou distrust thy God? Infidelity is the giving of God the lie, remove then this stumbling block out of the way, if thou remoovest not Infidelity, thou canst not rejoice in God. 3. Remove impatience, and murmuring; Fret not thyself because of the ungodly, neither be thou envious at the evil doers (as the Psalmist exhorts) Psal. 37. 1. Repining and grudging are the cankers of the soul, they eat out all its peace and tranquillity. An impatient man is the worst enemy to himself, he adds weight to his burden, and makes it insupportable, take heed of impatience and murmuring, when God's hand lies heavy on thee. Many there are who with Mary cannot see Christ for tears in their eyes, and being overwheled with sorrows, they can discern no comforts approaching. 4. Remove remissness, and negligence in duties: Their condition 4. Imped. Remissness and negligence in duties. is Lamentable, who when things suit not with their humours say it is in vain, to serve the Lord; Hence they give to themselves the reins, and slacken the pace of their duties: whereas on the contrary had men their eyes in their heads, they would see more need of Duties, that they ought to add more oil to the flame, when things go worst with them. Job makes it the character of a wicked man not to pray always. Remissness and negligence in Duty is an Argument of a rotten heart; Though there be no appearance of comfort, yet we must not slacken our duties. Spiritual duties are pabula animae the food and nutriment of the Soul. Prayer meditation and divine conference are vehicula animae, and elevate the soul, and revive thy drooping spirit, they add a miraculous rigour and alacrity, amidst all the crossesse, and discomforts in the world: If then thou wouldst retain thy joy, take heed of remissness, and negligence in duties. Now having remooved these impediments, I shall exhort you to set upon some Duties: I shall set down three only, which I shall but name them, and so conclude. 1. You must labour to live by faith. Had we more experience Dut. 1. Live by faith, of this sweet and precious life of faith, our hearts would be established, we should cast ourselves upon the divine providence, and stay upon his covenant, and resolve with (holy Job) though the Lord should kill us, yet we would trust in him. What ever crossesse Job. 13. 15. came upon us, yet we should never let go our faith. We should believe against belief, and hope against hope, and now when sense and reason fails us, we must leave of disputing, and learn to believe. Oh! then support thy spirit upon a promise: Believe that all things shall work together for the best, to them that love God. Faith Rom. 8. 28. made Stephen see Christ, even through a shower of stones, and faith made Job, see a redeemer upon the Dunghill: Faith makes any condition comfortable; It is the sweetest life in all the world, to live by the faith, of the Son of God. 2. Labour for a sacred communion, and intimacy with Jesus Dut. 2. Labour for a sacred communion with Christ. Christ. One moment of communion with Christ, will transport thee with joy unspeakable, which a stranger intermeddles not with all. None can reveal these joys, but those that feel them: These are the white stones, the hidden Mannah, the new Name; which no man can read but him that hath it. Oh! what ravishing love tokens are those, which Christ vouchsafes unto his children! one of these spiritual illapses into the soul is to be preferred before the Empire of the world. 3. And lastly be much exercised in meditation and prayer. By Dut. 3. Be much exercised in Meditation and Prayer. prayer, thou conferest with him that is invisible: and meditation is the wing of the soul to carry up its services, as a sweet smelling sacrifice into the Almighty's nostrils. If we would pray more, and spend our time as Isaac did in meditation, if we would wrestle with God by prayer and supplication, if we would imitate Hezekiah, and spread the letrer before the Lord, and daily pour out our spirits before him, Oh! what comfortable lives should we lead, even a heaven upon earth: And such a heavenly life would be as a Bulwark of defence to ward of the Batteries of the worst of enemies. Can we get such a sacred acquaintance with God, and have our Conversation in heaven, we would not fear what men and Devils could do against us. We should not fear the Combinations of such who are professed Adversaries to the Universities and Ministry: For God will say unto these most desperate Adversaries, destroy not those Clusters for there is a blessing in them. REAL CONVERSION DISCOVERED, from Rom. 12. 2. But be ye transformed by the renewing of your mind. THE Apostle having dehorted the Romans from Sermon 10. Preached at St. mary's Oxon. Feb: 5. 1659. 60. all conformity to, and Compliance with the garbs, fashions, and evil practices of the men of the world, presseth home by way of exhortation the main fundamental duty, To be transformed in the renewing of their mind. Which words (though few) are a full Character, and an essential definition of a truly Converted Person, viz: He is one that Divis. is transformed in the renovation of his mind. More particularly we may observe, 1. A duty Be ye transformed. 2. The subject the mind. 3. The Qualification of that subject By the renewing. What's needful for explication of these Particulars, I shall endeavour to make good by the Enlargement of this fundamental Doctrine— That— Doct. Every Person who is really Converted, is transformed and changed in the renovation of his mind. Method propounded. For the Methodical unfolding of this point of Doctrine, I shall thus proceed. 1. By enquiring what's to be understood by transformation. 2. What by renovation of the mind? which premised, than 3. I shall endeavour to make good the Proof of the Assertion. 4. And lastly, make particular improvement of all by some useful Application. 1. We are to make Inquiry, What it is to be transformed? For 1. What it is to be transformed. a Resolution thereunto, we are first to take notice of the Quid nominis, (i. e.) the name them the Quid rei (i. e.) the thing itself. First, Let's consider the Notation of the name: The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Which in a proper sense is to lay aside one form, and assume another. The Radix is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and according to the Judgement of the * Suidas. Learned Masters of that language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are used as Synonimous Terms: yet in a strict acceptation Suidas makes some difference; And ‖ chrysostom makes Forma de animat is, species de Inanimat is dicitur. Suidas. a greater difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I shall not be overcurious in Critical Punctilloes: For if the Rule amongst Lawyers hold good, Vbi lex non distinguit, distinguendum non est: Much more doth the Rule hold good amongst Divines, Vbi Scriptura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Chrysost. in Loc. non distinguit, non est distinguendum: Now I find the words used in one, and the same sense: As for Instance, Matih. 17. 2. It's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And was transfigured: And Phil. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who shall change or transfigure etc. Secondly, From the Notation of the name, I should come to the thing itself, but that I must first prepare my way by a distinction, (having in my eye the Rule observed amongst Logicians, Distinguendum est, priusquam definiendum) Now we are to consider of a two fold Metamorphosis or Transformation, one is in substance, from one substance to another: so Lot's wife was changed into a Pillar of salt. We read of many fabulous and ridiculous stories in Ovid's Metamorphosis, not worth the nameing (in such a place as this especially) But of such a kind of transformation we are not to speak, as no way concerning our business in hand. But there is another Transformation, and that is of Faculties, and Qualities, as when men are changed from darkness to light, from ways of sin and wickedness to ways of holiness. When bad men prove good, and profane men become holy, when Formalists become sincere, halfe-Nominall Professors become whole Real Professors, when from a form there followeth the power of Godliness, this kind of change is that Transformation mentioned and enjoined in the Text. Hence learned * Homo est formatus per Creationem, deformatus per culpam, Reformatus per gratiam, Conformatus per assimilationem, transformatus per contemplationem, Reformatus per gloriam. Goran. in Loc. Gorran gives an observation: That a man was form by Creation, deformed by sin, reform by grace, conformed by assimilation unto Christ, transformed by Contemplation, and to be further reform in the state of glory. So that in the Text, Regeneration and transformation (which are an effectual change wrought by the spirit of God) are all one. And this (as Learned † Est mutatio sui à veteri conditione in novam. Rol. Rolloc observes) is a change of a man's self from an old condition into a new. And this change is of absolute indispensible necessity. Of this change notwithstanding (how fare our progress is) we have need as ‖ Semper in hac vitâ quatumcunque etiam profecerimus hac transformatione, de reformatione opus est. Est. in Loc. E●ius observes. It's sufficiently known that amongst Philosophers there are reckoned six species of Motion, and accordingly there are so many mutations. As for Instance there is a change in Generation and Corruption, and these are reduced to the Predicament of substance: Yet the same man whether alive or dead, hath the same integral parts of legs, arms, and thighs etc. The carcase of a man (although the spirit be gone was infinite) hath those integral parts, they are yet remaining. Another change is in Augmentation and Diminution. Now to change from less sins to greater is most abominable, and to change from greater to lesser is but a partiall-halfechange, altogether rejected by God. Another change is in place, when a person removes from one place to another, yet he is one and the same man notwithstanding; In case of bodily sickness, and diseases, we know by experience that change of air, removing from Town to Town, from one bed to another, doth not a whit remove the disease. Likewise in case of soul diseases, (which are most dangerous) change of place doth not produce amendment of life and conversation. As for such (although their pretences be specious) who betake themselves to Cells, Cloisters, Wildernesses, and relinquish humane society, yet let them go where they will, to the uttermost parts of the earth, still they carry with them a body of sin, a corrupt nature, in which are sown all the seeds of rebellion against God. Such as pretend out of conscience to separate from the company of the wicked, yet they keep company with one wicked man (i. e.) every one with himself. Basil an Eminent Greek Father being much troubled with the incursions of daily corruptions which broke in upon him, resolved to remove from all company, and to live holily and retiredly in the wilderness: But upon second thoughts he acknowledged, Alas (saith he) I carried with me my wilderness sins, and there I was haunted with my own hearts corruptions. The last change I shall mention (which only is to my purpose) is in Quality and affections and dispositions. When sin and wickedness are abominated, and the way of holiness is embraced; when there is a new frame upon the heart, and it's altered from bad to good, from sin to grace: this is that Transformation which alone concerns our present discourse. This distinction being previously explained, the Definition which results from the Premises is this— Definition of Conversion. That a true Converted man is one truly changed in Qualities, endowed with new dispositions and affections, and thoroughly renewed in his mind. 2. In the second place in order, I am to inquire what's meant 2. What's meant by the renewing of the mind? by the renovation of the mind? The Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. chrysostom expresseth this renewing by a Similitude, drawn from an old house, where although the same rooms remain still, yet they are adorned, beautified and repaired: so although the same man and the same faculties remain, yet they are rectified, reformed, and altered for the better: when the old Adam is mortified, and the new Adam quickened day by day. The nature of man is a Fountain poisoned, but as soon as Christ comes with his grace, he heals that fountain. Now by the mind we understand the will and understanding, both which are repaired, renewed, and altered for the better. This is properly an after wit, which is an Individual companion of true conversion: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-wit was wanting, wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an afterwit is required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Proprie significat post factum sapere, & de errore admisso ita dolere ut corrigas. Bez. Matth. 3. 2. especially. The Understanding is as it were a Queen Regent in the soul, the Commander of an Army, as a Pilot to a ship: It's called by Philosophers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for guiding, ordering, and directing all our affairs. But if this understanding be blinded, If (as our Saviour saith) the light that is in thee, be darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; How great is that darkness? The Apostle (although he mentions the mind only) yet by a Synecdoche totius comprehends the whole man, so that the understanding, will, affections, and heart, all must be renewed, changed, and regenerated. The reason which judicious Mr Calvin gives, is very apposite Calv. in loc. to our purpose. Quandoquidem & ment & cord alieni sumus à Dei Justitiâ. Estius gives a good Note, Studeto quotidianae renovationis Estius in loc. mentis vestrae per mortificationem malorum affectum & cupiditatum. To him I'll only add the exposition of Oecumenius Oecumenius, in loc. on the place, Q●ia homo cum quispiam est, non potest non peccare ideo semper renova te ipsum (inquit) per poenitentiam. The result of all is this, that in transformation and renovation no new substance is added to the regenerate man, but only new spiritual Qualities are infused into him: The Faculties, of heart and life are all put into a new frame. I acquiesce in the Apostles exposition, being instar omnium: 1 Thes. 5. 23. And the very God of peace, sanctify you wholly; and I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. 3. I proceed in the third place to make good the proof of the 3. The Doctrine proved. Doctrine. That every really converted person is transformed and changed in the renovation of his mind. This I shall endeavour to prove by Scripture and Reason. 1. For Scripture proof the Apostles Exhortation is, Eph. 4. 23. 1. Proved by Scripture. And be renewed in the spirit of your mind. The same Apostle professeth, 2 Cor. 4. 16. Though our outward man perish, yet the inward man is renewed day by day. This is the Laver of Regeneration mentioned, Tit. 2. 5. It is the washing of the Ethiopian, and the cleansing of the Leopard's spots; Of this the Apostle James speaks, Jam. 4. 8. Cleanse your hands ye sinners, and purify your hearts ye double minded. And what their happy change is, the Apostle mentions, 1 Cor. 6. 11. And such were some of you; But ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the spirit of our God. 2. Proved & confirmed by Scripture. Reas. 1. This change is wrought only by the Power of God. 2. For fuller Proof and Confirmation by Evidence of Reason; Amongst others, some Reasons may be these Especially. 1. Every Converted person is changed and renewed in his mind by virtue of the power and operation of the spirit of God, which bloweth where and when it listeth; and when it worketh, none can hinder. It was God's spirit that breathed upon those dry bones mentioned by the Prophet Ezekiel chap. 37. That had sinews, flesh and life given them: So in our Regeneration it's God's spirit that breatheth life into us and quickeneth us, Who were dead in trespasses and sins: So saith the Apostle, You hath he quickened who were dead in trespasses and sins. And Rom. 8. 13. Eph. 1. 2. If ye live after the flesh ye shall die; but if ye through the spirit do mortify the deeds of the body, ye shall live: This the Apostle further expresseth, 1 Cor. 6. 11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God. 2. The Word of God is an Instrumental means to work Reas. 2. The Word is an Instrumental means of Renovation. this Change. It's an immortal seed, 1 Pet. 1. 18. It's the arm of the Lord, Isai. 53. 1. The power of God unto Salvation, Rom. 1. 16. 3. Without this Renovation and change there can be no Salvation. For whoever hath Interest in Christ is a new Creature, 2 Cor. 5. 17. Whoever comes to Heaven must be borne again, R. 3. Without Renovation there can be no Salvation. Joh. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. He must be borne from above: whoever is saved hath put off the old Adam and put on the new; he is cut off the old stock (i. e.) the old Adam, and implanted in the new Adam. But before I come to Application I'll lay down a few Cautions. 1. We must know that every by Nature is blind and ignorant Caut. 1. We must know that every man is blind by nature. of God: Eph. 4. 8. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart. Even the mind, the noblest part is depraved with ignorance, vanity, unbelief, doubtings and errors: 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him, neither can he know them: because they are spiritually discerned. Col. 1. 21. And you that were sometimes alienated, and enemies in your mind by wicked works: yet now hath he reconciled. The state of unregeneracy Eph. 5. 8. is a state of darkness, even darkness in the abstract. Cau. 2. This work of Illumination is not attained by man's Industry. 2. That this great work of Illumination, the opening of the eyes is not attained by the studies and endeavours of man's industry. This is the work of the great God to bring a soul from darkness to light, from the power of Satan unto God, Phil. 2. 13. For it is God which worketh in you both to will and to do of his good pleasure. Caut. 3. The best of believers are but sanctified, and renewed in part. 3. The best of Believers are but sanctified and renewed in part; still there is some blindness, some ignorance in the best. This imperfection Paul himself (although the chiefest of the Apostles) acknowledgeth Phil. 3. 12. Not as though I had already attained, either were already perfect, but I follow after, if I may apprehend that for which I also am apprehended of Christ Jesus: 1 Cor. 13. 9 For we know in part, and we prophesy in part. These Cautions premised, I proceed to particular Application of all. For Application I shall fix on four Uses. Applicat. 1. For Information. 2. For Examination. 3. For Exhortation. And 4. For Consolation. 1. For Information. Be informed of the miserable condition Use 1. For Information. of all unconverted Persons, and they are such as are not transformed in the Renovation of their mind. Some there are that lie in darkness, even are darkness itself, as Eph. 5. 8. For ye were sometimes darkness: but now are ye light in the Lord, walk as children of light. These neither perceive nor receive the things of God, 1 Cor. 2. 14. The natural man receiveth not the things of the spirit of God: for they are foolishness unto him, neither can he know them, because they are spiritually discerned. Now let none think that Ignorance will excuse them. The wise man tells us, without knowledge the heart is not good. Others there are who are partially changed. Perhaps they now swear not as formerly, bloody oaths; but they swear petty oaths. Perhaps they will not as formerly be drunk in the streets, but they will sit along time tippling with vain company, telling idle vain stories. Others there are who in some few particulars may seem to be better: They perhaps formerly would stay at home in time of public Administration of Ordinances, now they will stay out a Sermon, and (as their Phrase is) keep their Church diligently, but when they come home, they speak nothing of what they have heard; they neither call themselves, nor those under them to an account. All this while the heart of these men, the inward frame, disposition and vergency of their spirits and affections are not cast into a new mould. Many more there are of this bran, on whom no real work of grace is wrought, no effectual Change. But I shall add no more to this Use. This comes to be inquired after more strictly in the second Use which is for Examination. 2. We must all as in the presence of God put ourselves upon Use 2. For Examination. this Apostolical Character and note of trial, whether we are transformed in the Renovation of our minds. To this purpose that I may endeavour to distinguish the Precious from the vile, my business shall be to represent those many false glasses, wherein multitudes behold their faces, and deceive themselves with false representations, which done I shall discover the true glass of the Word of God, which makes a true representation of our condition and accordingly it concerns us to put ourselves upon Examination. In the first place. The first glass wherein many behold themselves 1. False glass is Civil Honesty. is civil Honesty and Morality, when men deal justly, pay every one their own, wrong not, nor oppress their neighbours; they think all's well with them, and that their condition is very safe. I know that morality may be a good stock to graft grace upon: and many civil honest men, even just dealing Heathens as Aristides, Fabritius, etc. will rise up in judgement against many careless Professors: yet all the moral Principles of Philosophers, all the splendid actions of civil Justiciaries cannot bring any to the third Heaven. To deal justly with men, to live honestly in the world and unblamably is very commendable; but Christians must arise higher than Principles of Nature and Morality. There's a new birth required, Joh. 3. 5. Unless a man be borne again of water, and of the spirit, he cannot enter into the Kingdom of Heaven. There's holiness required, 1 Pet. 1. 15. But as he which hath called you is holy: so be ye holy in all manner of Conversation. Truth in the inward parts, Psal. 51. 6. Behold, thou desirest truth in the inward parts, and in the hidden part thou shalt make me to know wisdom. Holiness and Righteousness are conjoined, Luk. 1. 74, 75. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear, in holiness and righteousness before him all the days of our lives. However others may differ from me in judgement, I conceive that it's easier for an open profane man to be converted, then for a mere civil honest man, who prides himself and blesseth himself in his morality and there rests satisfied: I ground my assertion on Matth. 21. 31. Whether of them twain did the will of his Father? they say unto him, the first. Jesus saith unto them verily I say unto you, that the Publicans and Harlots go into the Kingdom of God before you. And what were those Pharisees but mere Formalists and Jus●itiaryes: This is that which civil men boast off, they live peaceably and pay every one his due. I answer it's well to live peaceably with men; but dost not thou live at peace with thy corruptions? dost not thou let thy sins lie quietly and harbour them in thy bosom, unmortified, uncrucified? 2. Thou dost well in paying men their deuce, I would all would do so, and such especially as make greatest profession of religion, would they were more exemplary in their practice even in this particular, and laying aside all delays, evasions and collusions, I hearty wish these would deal justly with every one, knowing that no unrighteous man shall inherit the Kingdom of God. But let me ask thee, dost thou pay God his due, his due of prayer, hearing, reading, meditation, sanctifying his sabbaths? Here is a shibboleth that a mere Civil Moral man knoweth not how to accent aright. If he be a dishonest man who deals unjustly with his neighbour's in robbing and defrauding and going beyond him; much more may he b● accounted dishonest, who defrauds and robs God of his worship, sabbaths, services and duties to be performed unto him. A second false glass is that of great parts, gifts and endowments, 2. False Glass great parts and abilities. whether natural or acquired. Many mistake parts for grace. Such as are of excellent gifts and expressions, men of voluble tongues are cried up for Godly men, who notwithstanding for all their gifts may be as mere strangers to Regeneration as Nicodemus was. It's sad to consider how many now adays have abused their parts, and have bend their wits to coin new opinions, and have borrowed from Gypsies a canting kind of language, uncougth and unscriptural phrases more befitting Poets, Stages, Players, Jugglers than Preachers. And these are cried up amongst many for eminent Saints and converted persons, whereas they never were acquainted with the great work of Mortification, known and practised by such as are Saints indeed. Let me tell you plainly, (for I affect plainness of speech) A man may be as great a Scholar as ever Aristotle and Plato were: and yet be a mere stranger from the life of God, a mere Ignoramus in the School of Jesus Christ. Where ever parts are we may not envy the owners of them, neither may we Idolise them. It's hard to taste much honey and not surfeit, and harder to have great parts and not to be proud of them. Indeed good parts are great advantages, and when sanctified do abundance of good, but the greatest learning, gifts, nanaturall abilities and accomplished parts may be in them that perish. Wherefore gifts and abilities are no infallible Characters of saving Conversion. The more parts any have, the more lieth upon their account, and the greater is their sin, not to improove them to God's glory; And the greatest blindness it is, to be inwardly blind. And when men pride themselves in the quickness of their understanding, volubility of speech, etc. When as in the mean time they favour not the things of God, the mysteries of their salvation, what will become of all their parts? Perhaps God may take them away, or continue them as aggravations of their greater sin and judgement: because they have a price put into their hands to get wisdom, and are such fools as want hearts to improove them. 3. A third false glass is, when men compare themselves with 3. False glass when men compare themselves with themselves. themselves. This some take to be Conversion, Gal. 6. 3. If a man think himself to be something when he is nothing he deceiveth himself. Oh! saith one; I was a neglecter of Sermons, but now I hear them. Thou dost well to hear Sermons; and it's thy duty to wait upon these Bethesdaes. But let me ask thee, doth not fear, form, compliance with men and Interests move thee? What's that spring, that primum mobile which moves thee to these things? Doth not selfe set thee a work? doth not vain glory, reputation &c: move thee? Oh! saith another, I am now much amended, I do not drink and swill and game as formerly. It's well, if this be so in truth and sincerity: But doth not the frame of thy spirit remain one and the same? doth not old age, want of money, want of opportunities, &c: make thee leave these things? doth not thy sin rather leave thee, than thou leave thy sin? We are then to distinguish, there may be a change of many particular actions, where is no change of the Nature. There may be a mortification of some particular members, where is no mortification of the whole body of sin. Per mentem totum hominem Per mentem totum hominem intelligit. Peter Martyr in Loc. intelligit, Peter Martyr saith, The whole man by the mind is comprehended. It's required (as learned Jerome observes) ut corporis actus novi fiant. So then I conclude that the acts, nature, whole man must be changed, or else there is not a change to purpose. How will some old men complain against their Prodigality in their youth? but let them catechise their own hearts, are not they now grown more covetous in their old age? And give the Devil his option, he would as live have a covetous man as a Prodigal, to drive his designs: Wherefore let no men compare themselves with themselves upon half reformations, half turns and partial amendments. Men may be better than formerly and yet be stark naught still. Their reformation may be to halves; their heart may be divided, Hos. 10. 2. Their heart is divided, now shall they be found faulty: He shall break down their Altars, he shall spoil their Images: His turn may be but partial as Ephraim's was, Hos. 7. 8. Ephraim, he hath mixed himself among the people, Ephraim is a cake not turned. 4. Another false glass is, when men compare themselves with 4. False glass when men compare themselves with others. other men. Oh! say they such a one is a froward, deceitful, an ill-tongued clamorous man; he cousins, and cheats, and complies with all sorts for advantage; But I am not such a one. 1. I Answer, Though perhaps thou mayest not act some of those things whereof thou accusest others: yet it may be because thou art not put upon those temptations, as it was said of one Casta est quia nemo rogavit: Opportunity hath not offered another choice. 2. Thou mayst be as bad in other kinds. Some men's sins go before, others follow after. Some men's Genius and constitution inclines more to one sin then another; though every wicked man is dispositione & praeparatione animi inclined to any sin. Perhaps another man may show his anger more openly, and thou mayst entertain heart burn and inward anger. And it's an observation of Seneca, Ira, quae tegitur, nocet. Perhaps another may work at his secular Trade on the Sabbath day (which is a very great and abominable Profanation) and thou in the mean time mayst be idle at home, hearing and speaking vain idle discourses, and this is likewise abominable. Wherefore let no man think himself good because he appears not so bad as another. Another's badness is no Argument to conclude me good. For instance, was the Pharise the better for overvaluing himself, and undervaluing the Publican? Luk. 18. 10, 11. The Parise stood and prayed thus with himself, God I thank thee that I am not as other men are, extortioners, unjust, adulterers, nor even as this Publican. And are any a whit the better, because they speak against others, and in the mean time amend not themselves? 5. A fifth false glass is others reports and commendation. Oh! 5. False glass others reports and commendations. how proud are many of some great persons acquaintance, who set them out to the skies and flatter them. They boast they lived under such Preachers, and have been acquainted with such and such eminent persons, and these have an honourable esteem of them. What a false glass is this, no better than that of the Papists, who believe by an implicit faith, and see through their Priests spectacles, and pin their religion on other folk's sleeves. It's observable that seldom an Hypocrite dies undiscovered; but it'ts possible he may: Some may tell such fair plausible stories and narratives of their Conversion, as they may deceive men: yet they cannot deceive God, who knoweth and searcheth the hearts and reins. This is all the religion some look after, to insinuate themselves into the favour of some persons of note, and be cried up by them, and carried up on high by their wings. In the mean time they search not their own hearts, and descend not to selfe-Inquisition how they may approve themselves too God. They examine not what's the inward frame of their spirit, whether their hearts be washed from wickedness, and whether they be renewed in the spirit of their minds? It's not he that commendeth himself: 2 Cor. 10. 23. but whom the Lord commendeth is accepted, Neither is it he, whom others magnify and extol in praises: but he, whose heart is right with God that obtains acceptance with him. 6. The sixth and last false glass I shall mention is a formal, 2. False Glass is a formal outside profession. outside profession of Religion. This is become even a fashion now adays to take up a profession. And many take it up ignorantly, not understanding what it is: and many take it up upon Politic Principles, to make a good market of it: both these are abominable unto God. There's a form without the power, there's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Multitudes mistake Conversion now adays, and think if they be of such an opinion, whether it be of Familists, Quakers, Anabaptists, Brownists, Semibrownists, &c: then they are converted. If they be rebaptised, than they question not, but that they are really converted, when as many of these never knew what belongs to the pangs of the new birth, fightings against strong holds of Satan, and crucifying of lusts. Others make no question of their Conversion; because they are admitted into Church fellowship. But was not Ananias and Sapphira admitted into Church fellowship? And was not Judas himself one of the Apostles, and yet fare from true Conversion? In the purest and best reformed Churches there may be Hypocrites, tares will be among the best Wheat. There's no Church without spot or wrinkle, till we come to Heaven. Indeed to separate from Heathens and from Idolaters we are commanded, and this is a warrantable separation. But to separate from a true Church must needs cause multitudes See Dr Harris his judgement in his life, lately set forth by E. D. p. 100, 101, 102. of Schisms, and Divisions (as daily experience witnesseth) and we have no warrant in the Word of God for such a separation. Let all professors know that they are not therefore converted, because they take upon them the bare name and form: For some there are (as the Apostle mentions) 2 Tim. 3. 5. Having a form, but denying the power: And such as are only Nominal Christians, and content themselves with the bare name are really Atheists. It's the easiest matter in all the world to take upon one a bare profession. Machiavelli himself would allow an outward profession: But to have the Profession adorned with a Holy life, and Conversation; to be a Christian in name and in truth, this is the great thing required: To name the name of Christ and departed from Iniquity, to purify one's self as God is pure, this is the great work indeed. Now having discovered these false glasses, I'll set before you one true glass, wherein we must behold ourselves, and that is the Word of God. This discovers our Pollutions, this shows us the way of cleansing, Psal. 119. 11. Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy Word. This discovers our Maladies and Remedies: Now where there is a real Change, and a thorough transformation, it will be known by three Characters. 1. By Universality. 2. By Sincerity. And 3. By Perpetuity. First, For Universality, and that looks at five Subjects. Char. 1. Universality. 1. At the understanding, Eph. 4. 23. And be renewed in the spirit of your mind. 2. At the will, Psal. 110. 3. Thy people shall be a willing people in the day of thy power. 3. At the affections, Col. 3. 2. Set your affections on things above, and not on things on the earth. 4. The heart, Ezek. 36. 25. Then will I sprinkle clean water upon you and ye shall be clean: from all your filthiness, and from all your Idols, will I cleanse you; a new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart, and give you an heart of flesh. 5. The life, Newness of life is required: For so it's required, that we should walk in newness of life, Rom. 6. 4. Secondly, Sincerity. The aims must be single and sincere; Char. 2. Sincerity. no change for self ends, Interests, Preferments, etc. The glory of God must be in thy eye, 2 Cor. 1. 12. Our rejoicing is this, the testimony of our Conscience, that in Simplicity and Godly Sincerity, not with fleshly wisdom; but by the grace of God we had our Conversation in the world, and more abundantly to you● wards. Thirdly, Perpetuity, Rev. 2. 10. Be thou faithful unto death, Char. 3. Perpetuity. and I will give thee a Crown of life, he that endureth unto the end shall be saved. 3. The third Use is for Exhortation. Let's all labour to be Use 3. For Exhortation. Mot. 1. From the equity of the duty. Mot. 2. from the necessity of the duty. thus transformed. By way of Motive. 1. It is but equity that there should be a thorough change. The whole man is defiled by sin, and the whole man should be transformed and changed. 2. There's a necessity: necessitas precepti & medii. 1. How often are we called upon to make us new hearts, to turn unto the Lord, to amend our ways? 2. This change is an instrumental means to pacify God's wrath, 2 Chron. 7. 1●. If my people which are cal●ed by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways: then will I hear from Heaven, and will forgive their sins, and heal their land. So Joel 2. 12. Therefore thus saith the Lord; turn unto m● with all your heart, with fasting, weeping, and mourning; rend your hearts and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger and of great kindness, and repenteth him of the evil. 3. Consider the Utility, God will however have his glory, and Mot. 3. from the Utility. yet we are the gainers by this change: By having changed hearts, we can do more acceptable service unto God, and are more in abled toperforme the will of God, which is a good, acceptable, and perfect will. 4. Now I'll in the last place conclude with a word of comfort, Use 4. For Comfort. unto those upon whom God hath wrought this gracious change, (i. e.) Blessed are their eyes, for they see. They were afore this change as bad as others: but now they are washed and cleansed. Great is their comfort, whose eyes are opened, and they are brought from darkness unto light, from the power of Satan unto God. By being converted, and so becoming sons and daughters of God by grace and Adoption, they obtain these singular Privileges. 1. They have Union and Communion with Jesus Christ. They Privil. 1. Union and Communion with Jesus Christ. are one with him mystically. He is their Head, they his body: they enjoy Communion with him in the exercise of graces, in their approaches unto him in worship, 1 Joh. 1. 3. That which we have seen and heard, that declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and his Son Jesus Christ. 2. They have Interest in all the Promises, 2 Cor. 1. 20. For all Pri. 2. They have Interest in all the Promises. the promises of God in him are yea, and in him Amen, unto the glory of God by us. 3. They have Interest in all Christ's purchases of Justification, Sanctification, and Glorification. What can I add more but the Pri. 3. They have Interest in all Christ's Purchases. compliment of all, from Rev. 1. 5, 6. And from Jesus Christ, who is the faithful witness, and first begotten of the dead, and the Prince of the Kings of the earth, unto him that loved us, and washed us from our sins in his own blood. And hath made us Kings and Priests unto God, and his Father: to him be glory and dominion for ever and ever, Amen. And such honour have all his Saints, even all such as are converted, and borne again, upon whom this real change and renovation is past. These are here militant saints on earth, and shall be triumphant Saints in the highest Heavens. Dr Wilkinsons 3. DECADES of SERMONS.